Parable of the Pharisee and the Publican
Luke 18:9-14
By Randy Wages
Note: The text below was prepared for oral delivery
rather than for publication in print. As
such, be aware that sentence fragments are intentionally used and that this
document has not been edited to correct the errors in grammar, sentence
structure, etc.
1.
Introduction:
While you’re turning to our
text for today in Luke 18, I’d like to remind you of what Christ said about
parables in general when His disciples came and asked him in Matthew 13, “Why
speakest thou unto them in parables?” He
answered, “Because it is given unto you to know the mysteries of the kingdom of
heaven, but to them it is not given.” He
goes on to say, “Therefore speak I to them in parables: because they seeing see
not; and hearing they hear not, neither do they understand.” Then he concludes by saying, “For this
people’s heart is waxed gross, and their
ears are dull of hearing, and their eyes they have closed; lest at any
time they should see with their
eyes, and hear with their ears,
and should understand with their
heart, and should be converted, and I should heal them. 16But
blessed are your eyes, for they
see: and your ears, for they hear.”
So as we look at this parable
now in Luke 18:9 - 14, I pray for all who hear this message, that your eyes and
your ears shall be blessed of God as we read and study this. So follow with me as we read in Luke 18,
beginning in verse 9:
And 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.
Now I’m convinced that in
Christ’s parable concerning these 2 characters, the Pharisee and the Publican,
we see 2 distinct grounds upon which men approach God for acceptance and I
believe that, when a man’s body of faith is reduced down to its basic,
elementary essential hope for salvation, that it is always found to be of one or
of the other – one represented by the Pharisee, the other by the Publican. Sure, they’re many different religions,
different religious denominations, and even differences within those
denominations throughout the world – but I believe they are all just subsets of
that which is depicted by these 2 – the Pharisee and the Publican.
I’m suggesting that the depiction
of these 2 characters are as alive in the here and now as they were in the days
of our Lord. Everyone of us, right now, are
as Christ described here. I.e. – there
is a vital sense in which either we are like this Pharisee or we’re like this
Publican, no in-between.
Now among all religious
groups where the Bible is considered to be God’s truth, throughout this town,
across this nation, or anywhere in the world for that matter – Do you think,
after reading this same parable, that any would identify themselves as sharing
the same basis for their hope of salvation as depicted by this Pharisee? Of course not. My point is that today’s Pharisee (as depicted
in the verses of this parable) does not recognize that he is one – or that he
shares the same ground of salvation as one.
If he did, he would have already repented of such. No one wants to perish, to be rejected of
God.
So, prayerfully and carefully
listen as we try to rightly divide God’s word and perhaps God, through this
simple parable, will open your eyes to see that which, up to now, you may have
failed to recognize concerning your own self – concerning the basis of your
hope – that which, when reduced to its lowest common denominator, describes
your ground – the basis of your hope for salvation. It’s important because as we see in this
parable – one character gives evidence of being a justified sinner, accepted of
God, while the other sadly gives
evidence of unwittingly being a condemned sinner, rejected of God.
You know it’s actually a
wonderful thing to at some point have discovered that you shared the thoughts
of the Pharisee as described here – because until that expose’, that unveiling has
taken place, there has been no turning, no repentance from our natural, sinful,
Pharisaical attempts to gain acceptance from God. And God commands us through His Word that all
must come to repentance, that except ye repent, ye shall perish – so like this
Pharisee, we all begin our religious journey in need of repentance. No one is exempt.
Now with that in mind, let’s
examine the parable in more detail, beginning in verse 9 where it reads:
And
he spake this parable unto certain which trusted in themselves that they were
righteous, and despised others:
Here God the H/S tells us
clearly to whom this is directed, to whom this parable was designed for. It was for those who:
1) Trusted in themselves that they were
righteous.
AND
2) Despised others.
Have you been there? The scriptures tell us that “none are
righteous, no not one,” but also that before hearing of the Gospel wherein the
righteousness of God in Christ is revealed, (a righteousness produced not by us
or through us, or found within us – but produced by a suitable representative
and substitute), that we all go about to establish a righteousness of our own
(Romans 10) – equivalent to trusting in ourselves that we are righteous. So, if you can’t identify with ever having been
in this camp – then listen carefully – whether you realize it or not – that
would expose that at this very moment you actually are. The Bible says that we all come into this
world as spiritually dead sinners, by nature appearing no different than the
children of wrath. So, if you haven’t
seen yourself in this camp, you certainly haven’t been delivered from that
blindness. All by nature begin just as
this Pharisee is portrayed here. This
passage is for every son and daughter of Adam by nature.
Now this phrase showing that
they “trusted in themselves that they were righteous” has recently taken on new
significance to me. I used to think this
only described those who openly asserted that they believed in salvation by
works – that they could (of their own free will and power) produce that which
God requires for acceptance – righteousness.
Now any who hold such a blatant,
self-righteous assumption that they could live a perfect or sinless life (or at
least do their part or live an obedient life adequate to merit their acceptance)
would certainly fall in the category of one trusting in themselves that they
were righteous. But I’ve come to see in
the Pharisee’s prayer how this description extends to more than just those who admit
they believe in salvation by works.
While Christ exposes that this Pharisee was trusting in himself that he
was righteous, the Pharisee certainly didn’t presume that to be of his own
making. He, this Pharisee, clearly
ascribes this righteousness found within to the grace of God as we’ll examine in
more detail in a moment.
Notice that this parable is
directed to those who not only trusted in themselves that they we righteous,
but who also despised others. These go
hand in hand. That word “despise” there
means to hold in disdain or to think less of.
You see, if we find something meritorious that either we produce,
are enabled to produce, or is found within us (even if we credit that
something, that righteouseness, as not being of our own making) – then we’ve
found something within us that would merit God’s favor (all suggestions to the
contrary notwithstanding – listen, if we have the actual holy, righteous nature
of Christ within us – can it, Christ’s perfect sinless nature not have merit? –
no if it’s in us, it has merit independent of any claims to the contrary) – so
if we find this meritorious grace within us, we thereby are
distinguished from others. And with
this distinction, we inevitably despise (or think less of, have disdain for)
those who don’t have it. We’ll say,
“they’re missing something.” You see,
our standard becomes relative and as 2 Cor 10 tells us, men who “measure
themselves by themselves, are not wise.”
II. Similarities between the Pharisee and the
Publican:
So Christ begins the parable
in vs. 10 as we read:
Two
men went up into the temple to pray; the one a Pharisee, and the other a
publican.
Simply notice here the one
thing that is common between these 2 – they’re both religious. They both appear to be exercising the same
zeal in personal devotion to prayer and with regards to their religion. They’re not playing games – they are
sincere.
Now let me share some
brief, general background on these 2 characters. First, the Pharisees were known as the
strictest sect of the Jews. That’s why
Christ used them as an example of all men’s inability to produce that
which God requires for acceptance when he said in Matt 5:20, “That except your
righteousness shall exceed the righteousness of the scribes and
Pharisees, ye shall in no case enter into the kingdom of heaven.” So we see that this attempt at righteousness
found in even the most strict, obedient religionists perhaps who ever existed,
the Pharisees – that it wouldn’t cut it.
It wasn’t that it just wasn’t quite up to snuff – God requires perfect
holiness which is found within no one on earth but the incarnate Son of God. Now the Pharisees despised the Publicans and
sinners (as these are often linked together in the scriptures). The publicans were the tax collectors –
gatherers of the Roman tax – although they were Jews, they would collect taxes
for the Roman government and because of this, they generally were held in great
contempt by the Jews.
In Matt
And it came to pass, as Jesus sat at meat in the
house, behold, many publicans and sinners came and sat down with him and
his disciples. 11And when the Pharisees saw it, they
said unto his disciples, Why eateth your Master with publicans and sinners? 12But
when Jesus heard that, he said unto them, They that be whole need not a
physician <see they don’t need mercy>, but they that are sick. 13But
go ye and learn what that meaneth, I will have mercy, and not sacrifice:
for I am not come to call the righteous, but sinners to repentance.
The Pharisees wouldn’t eat,
drink or even converse with the publicans – yet, in keeping with the lesson of
this parable, we see Jesus pointing to His way as one of mercy for sinners, not
for those who trusted in themselves that they were righteous.
III. The Pharisee:
Now back to Luke 18,
beginning in verse 11, the clear distinction begins as we read of the Pharisee:
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. 12I fast twice in the
week, I give tithes of all that I possess.
I find one of the most
notable aspects of this prayer to be that the Pharisee thanked God. Now let’s not gloss over this. Shouldn’t we thank God? Didn’t Paul the apostle acknowledge in I Cor
15 that it was by the grace of God that he was what he was, and that God’s
grace which was bestowed upon him was not in vain for he laboured more
abundantly than they all, as he went on to say – yet not I, but the grace of
God which was with me. I believe that
in this one phrase, “I thank God,” we see that the Pharisee, like the apostle Paul,
was not knowingly boasting of the strength of his own free will – although he
is trusting that he is reconciled to God based upon being righteous (or holy)
in himself. Still, clearly he is
ascribing the presumption that he has been made holy and righteous to the grace
of God. In that sense, he could say,
“it’s not my righteousness I’m boasting of – I thank God that He
has made me this way – He gave me this righteousness.” He might go on to
say it like this, “these outward manifestations – my fasting, my tithing –
these are no more than evidences of His work within me. So clearly He gets the glory. He made me to differ.”
Well, doesn’t God the H/S
actually make something different take place in those He gives spiritual life
to? Sure He does. They’re born again! My point here is to keep us from jumping to
an erroneous conclusion about the vital difference between this Pharisee
and Publican. You see, the issue here is on what basis or ground do we find
ourselves reconciled to God. {<<Repeat} The inward focus on that which the Pharisee
presumed God was doing in and through him (as seen in his prayer) exposes his
faulty ground. You can tell a lot by
what a person focuses or majors on.
It is true that the
Pharisees are portrayed in the scripture as being much like the hypocrites who
prayed on the street corner to be seen of men, and this characteristic would
seem to apply as well to the one in this parable since any who trust in
themselves that they are righteous, must compare themselves with others and
therefore, seek assurance from observing their outward differences when
compared to others less “spiritual.” But
I want you to notice something here in this parable. While the context of his prayer reflects the
truth of his pride before God, notice that it says here, he “prayed with
himself.”
Yes, it would appear he
prayed in a more prominent position in the temple than the Publican, but I believe
when it says he “prayed with himself” that this means he prayed silently – that
his words were not aloud. These were
sincere, heart-felt thoughts of his heart.
He truly thanked his god.
Now in doing so, he no
doubt considered that to be an act of God-given humility. Yet things aren’t always as they seem. I can certainly identify with that. Looking back on my past, I can (with 20-20
hindsight) now joke how I was so humble in my false religious notions (while in
that broad way that led to destruction) – I was so humble I was right proud of
it. My sense of humility in crediting
God with my salvation was very real in spite of the fact that in my sinful
ignorance and spiritual blindness, I was seeking acceptance with God on grounds
His holy character excludes – just like this Pharisee. In praying to himself, no doubt this proud
Pharisee likewise considered himself humble before the god he credited with
making him to differ.
We see in this that men are
not truly humbled by God (even if they think they can do nothing apart
from God’s power or His enabling) – they are not truly humbled unless, rather
than trusting in any merit presumed to be found within – they instead totally distrust
and count as loss any merit presumed to be found within and learn of Him and
are drawn (under the sound of God’s Gospel – of God’s way of salvation) to
place their entire hope for salvation in Christ, based on His person and
completed work alone.
You see, when men are
confronted with scriptures which should suggest that they aren’t resting solely
in the finished work of Christ, some soothe their consciences and speak peace
to themselves in this manner. They justify
themselves if they can presume to withhold from man (from themselves) the glory
or credit for the good works (seeing them as gifts of the H/S) and if they assert
that they are justified freely because God finds in them no righteousness – except
that which He bestowed – then they gloss over any potential conviction to
the contrary. But in this parable,
Christ doesn’t merely ascribe to the grace of the Spirit the power of affecting
our daily walk (a truth the scriptures assert elsewhere), but He goes
further. Implied in this parable, (in
the picture of the Publican) is the fact that the work of God’s Spirit includes
the stripping away of all confidence in works – of presuming to possess a
righteousness of our own making or presuming to be saved based upon something
done by us, through us, or even found within us.
The Pharisee here is not
claiming for himself to be able to muster up that which only God can deliver,
but rather his fault is shown in trusting that God will be reconciled to him
because (having been blessed by God with a righteousness produced by him, or in
him, or through him, and manifested by the surpassing works he rattles off), he
now deserves salvation. See here the
sinful concept of finding (not just producing but finding) merit in the sinner
before God? Romans 4:4-5 reads:
Now to him that worketh is the reward not reckoned of
grace, but of debt. 5But to him that worketh not, but
believeth on him that justifieth the ungodly, his faith is counted for
righteousness.
.. or unto
righteousness. Do you see this – that if
the fitness you need, the holiness you need for acceptance is found within you
– then God now owes you something – YOU deserve it and you’re depending upon
His indebtedness to you. It’s akin to
attempting to extort God. But my friend,
Romans
This righteousness presumed
to be found within the sinner becomes part of that person’s entitlement so that
it forms (at least in part) the ground or basis of his reconciliation, his
fitness, the holiness he needs. In “what”
the Pharisee thanked God for, we see the presumption on his part – that God put
within him that which has merit – and that’s not mercy!!!
So, if a man (like this
Pharisee) credits God with being the source of all his works, yet if he
imagines the righteousness of those works to form any part of the ground of his
salvation, the fulfillment or completion of his justification, or that from
which he derives his confidence of being saved, Christ here indicates (as we’ll
look at in a moment) that such a one is not justified – rather he is condemned
in his wicked, arrogant presumption.
The Pharisee is not
boasting before men here (he’s praying with himself), but the charge
implicit in this parable is of a concealed hypocrisy (one that he
himself is oblivious to). He prayed
silently with himself, yet still his internal pride was abominable in the sight
of God.
Now in verse 12, we see
that in trusting in himself to be righteous and thereby judging his fitness
according to a relative standard – looking within to measure himself by
others, this Pharisee likely measured up.
He did more than the law required.
E.g. – God never put forth in the law that his servants should fast every
week – this twice a week fasting was a voluntary exercise far beyond the prescription
of the law. He tithed of all that he possessed
when the law didn’t require one to tithe of the fruit of his herb gardens.
But in the Pharisee’s
prayer here, we see that he dared to approach the holy justice of God with a presumption
of complete, perhaps perfect (or at least adequate) righteousness within. In this passage, God doesn’t accuse him of lying
– of falsely claiming to actually measure up to this outward
appearance. He indeed did fast twice in
the week and gave a tenth, or a tithe, of all that he had, but again, things
aren’t always as they seem. His
presumption is exposed as such when we consider that no man is truly pure from
these sins he presumes to be applicable only to others. No man is truly pure from extortion,
injustice, adultery, or any other vices in thought and deed (or spiritually
speaking), unless he has been made pure, sanctified or made holy by the
blood and righteousness of the Lord Jesus Christ – a holiness found in Him as
our Substitute and Representative, but truly charged to the account of God’s
elect.
I had planned to share how
all men by nature are guilty of each of these sins – how all men attempt to
spiritually extort God, initially approaching Him unjustly, committing
spiritual adultery against their Creator while, like this Pharisee, presuming
to not be like other men. But that would
constitute another entire sermon. But
suffice it to say, things aren’t always as they seem – and definitely not so
for those who remain in spiritual blindness.
Still – it’s important to
remember that the Pharisee’s failure to measure up spiritually to his outward
manifestations of obedience isn’t the real point being made here. True, this is a by product of his blindness,
but don’t miss that the issue here is the basis or ground upon which one finds his
ultimate and complete reconciliation before a holy God.
IV.
The Publican
But – Oh, to be found a
publican, a sinner saved by grace.
Beginning now in verse 13, we see the picture of one made truly
humble before God in this publican. We
see a picture of the religion of grace, of mercy – (unmerited favor and
forgiveness of sin based on satisfaction to God’s justice) and here we find
acceptance and justification before God.
As it reads in verse 13:
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 read commentators who
went into great lengths concerning the publican’s humble posture, but suffice
it to say that it reflected his abject sorrow and sense of unworthiness. He too looked within, but all he saw was what
the Apostle Paul saw – “wretched man that I am” – unworthiness within
himself. As undeserving as the Publican considers
himself to be, as much as he found nothing to trust within himself, he still
didn’t feel shut out to boldly come to the throne of grace in prayer. He knew where relief was to be found. He needed MERCY and though seeing himself as
the sinner he was, he still trusted in a free pardon. He seeks God on His terms – based upon
mercy.
You know, true mercy is
only found in those whom God has graciously opened their eyes to see that they
absolutely deserve no mercy at all. The
Publican prays as if he’s the only sinner in the world (analogous to Paul who considered
himself the “chief of sinners”). And the
object and focus of his prayer is not himself and what he assumes God has done
within, but rather his focus is on the God against whom He has sinned – but
also with whom there is mercy and forgiveness.
Now this is some good news!!
This simple prayer, “God be
merciful to me,” is so telling and so rich.
This word “mercy” means far more than just the unmerited favor of a
sovereign God (though it does denote God’s favor that is indeed unmerited by
the recipient). In this prayer, this
publican is pleading far more than simply – “I don’t know anything or how or
why – but I simply know that God, you’re sovereign and that if I’m to be saved,
you must bestow unmerited favor on me because of your sovereign good pleasure.” You see if that was all it meant, then the
Pharisee could properly assume himself to be an object of such favor by
God in believing God to have made him holy within. He certainly credited God with making all the
difference.
No, that word “mercy” means
“propitious,” carrying with it far more meaning than simply the concept of
unmerited favor. The Publican here is
praying, “God be propitious to me, a sinner.”
I.e. – Show mercy to me through the propitiatory sacrifice of the
Messiah – that which satisfied God’s law and justice – Christ’s wrought-out
work of righteousness that was established in full satisfaction to God’s
justice and imputed to all the objects of God’s mercy when it was finished at
the cross of
Note now in particular,
that the publican prayed, “be merciful to me a sinner.” To be convinced of sin by God the H/S is to
be convinced that nothing – (nothing done by me, through me, or in me) –
nothing but the righteousness of God in Christ – the blood bought satisfaction
to God’s law and justice rendered by the Person and work of Christ as a
substitute for sinners – established and imputed (or charged to their account)
– only that will cut it – His propitiatory work – Mercy!!!
The sinner’s prayer (and
I don’t mean some canned prayer to be repeated as published in the last page of
some denomination’s witnessing pamphlet – but I mean a H/S convinced sinner -- one
whom God the H/S has done a work, whose eyes and ears have been opened, those who
have been blessed by the regenerating life giving work of the H/S) – this
sinner’s prayer by necessity desires the application of pardoning grace and
mercy. He needs forgiveness for what he
finds within in order to be reconciled to God.
And forgiveness springs from mercy – from propitiation (that which appeases
God’s wrath by way of satisfaction to His justice – Christ’s finished work at
the cross).
Listen closely now –
forgiveness cannot rightly be expected from God as He is absolutely
considered, because God is holy and just.
He requires perfect satisfaction to His law both in precept (perfect
obedience) and in penalty (a sufficient debt for sin against a holy god must be
extracted). Now only the spotless, undefiled, uncontaminated Son of God (the
God-man) can render that which would satisfy God’s wrath, and that not by having
contracted the filth of our sin within himself in order to pay the debt, but by
really being made sin through imputation, having the sins of those He
represented being laid on Him – imputed or charged to Him.
So, we see that God is only
– only merciful or propitious in Christ. He forgives only those for whom Christ lived
and died – to whom God the Father has been reconciled – those for whom
satisfaction has been made. So the
pardon needed is as much an act of justice as it is an act of mercy. There is no pardoning mercy (no appeasement
or propitiation to God) but through Christ.
No tainted, less than perfect, presumed manifestation of holiness within
even comes close to appeasing God’s justice or presumably completing the
fitness required before our Holy Father.
No, things aren’t always as
they seem. The pious, sincere religious
Pharisees were highly esteemed among men but as Luke wrote 2 chapters earlier
in Luke 16:14-15:
And the Pharisees also, who were covetous, heard all
these things: and they derided him. <Christ having just spoken> 15And
he <Christ> said unto them, Ye are they which justify yourselves before
men; but God knoweth your hearts: for that which is highly esteemed among men
is abomination in the sight of God.
The religious world’s
esteem of such things only compounds and feeds our natural blindness to our
need for true, unadulterated mercy. See,
genuine faith doesn’t need to look to the esteem of others or focus inward for
comfort, for there is nothing but presumption in that. Genuine, God-given faith needs no other
support than this – that God has accepted me – not because I deserve it, but
because He does not impute my sins to me – He doesn’t charge me with my
sins. He charged them to my Substitute
and there I find mercy! And I know He
did it for me for He gave me spiritual life – eyes that caused me to look not
within, but there and there alone.
V.
The Ultimate End
Well, in the last verse of
this parable, vs. 14, Christ makes clear the end for each of these 2 characters
and, by implication, all who are found in their respective camps. Christ concludes by saying:
I tell you, this man <the Publican> went
down to his house justified rather than the other <the Pharisee>:
for every one that exalteth himself shall be abased; and he that humbleth
himself shall be exalted.
Notice he doesn’t say, “now
hearing these prayers makes me a little suspicious of this Pharisee” or “ I’m
hopeful for this publican, having heard his plea” or “I think this Pharisee
just needs a little more teaching” or “he went too far – the focus is a little
off” or “Maybe now we’ll begin to see some fruit in the way this publican lives
his life” --- But rather the all knowing
Christ, the judge of all, in verse 14 declares, “I tell you ---
He sets forth clearly the
end for those who found something of merit within the religion of works – (no
matter how cleverly disguised in a cloak of presumed humility, “I thank God”) –
he says that their end is the antithesis, the opposite of the justified (of one
who is accepted and reconciled to God) – but he’s the quote “rather” set forth
in this verse – the neglected, left to the reward which he can merit – eternal
death. Likewise, he sets forth that “I, the
all knowing judge of all, I tell you – this publican is justified,
accepted – reconciled unto the Father.
There is no waffling and no fuzziness.
No things aren’t always as
they seem – certainly not to those who have yet to receive spiritual sight. God’s perspective is certainly upside down
from the natural notions of men but if He is pleased to bless you with
spiritual life and all of the faculties that accompany this new birth – eyes to
see and ears to hear His clear, distinctive Gospel, even as distinguished in
this parable – the lights will come on and you too will see the certain
assurance that God has eternal blessings in store for all those who, being
convinced of sin by the H/S, come unto God with this prayer, “God be merciful
(propitious) unto me a sinner.” That is
– show me favor (not based on a righteousness found in myself) but based on
propitiation – a finished satisfaction to God’s law and justice rendered by
Christ at the cross of Calvary and imputed (or charged) to all for whom He
lived and died – mercy!
Yea – God be propitious to me,
a sinner (for that’s the only remedy for one who has seen his own
sin. As we read in Romans 4, God
justifies the ungodly. I pray that this
Publican’s prayer, “God be merciful <propitious> to me a sinner,” will be
your prayer as well.
Footnote from the author: While this sermon was prepared and delivered
by me, I often utilize the commentaries, study helps, and teachings of others
to supplement my own prayerful study of the scriptures. Since this document was not originally
prepared for publication in print, please excuse and recognize that it was
unfeasible to properly identify and credit all of the various original sources
used to develop the content herein.
Ultimately, it is my sincere and foremost objective to accurately
present the gospel of God’s grace found in the only infallible source, God’s
word itself – the Bible.
Randy Wages