Luke 18:9-14 And he spoke this parable to certain which trusted in themselves that they were righteous, and despised others:… Suffer me to attempt to disabuse your minds of some of the misconceptions which have grown up around this parable, and which prevent (as it seems to me) the real point of its teaching coming home to our hearts. 1. In the first place, I think that we generally fail to understand the respective positions of the two men in regard of character. There ought, I think, to be no mistake about it that the Pharisee was the better man of the two in every practical sense. Of course it is possible that this Pharisee was a mere hypocrite, like many of his class, and that his account of himself was false; but there is no hint of such a thing, and it would be a perfectly gratuitous supposition. Taking his own account of himself as substantially true, it cannot be denied that he had much cause to give thanks to God for what he was. If he had thanked God with humility that he was not like other men, remembering that his comparative innocence was due to God's grace and to the advantages of his position and training, he would have done well. I do not know how we can thank God too much for keeping us back from evil. But he gave thanks that he was not even as that publican, and this of course goes against him in our estimation, because we know that the publican was nearer to heaven than he was. And yet, if he had humbly thanked God that he had been saved from the bad traditions of the publican's business, and the bad surroundings of the publican's life, we could not have blamed him. There are some occupations, some ways of making a living, so beset with temptations, in which a man is so dependent for success upon his own sharp dealings, in which he is so driven to take advantage of the follies and vices of others, that we may well thank God that we have been delivered from them. It is indeed sad to see Christian people entangled in these perilous and hurtful pursuits, obliged to defend themselves from the accusations of conscience by building up false and unchristian principles of morality. 2. Another misconception there is which I wish to point out to you, and that is the mistaken notion (as it seems to me) that the publican was actually justified by his lowly demeanour and self-condemning words. Our Lord does not say that. He says the publican was justified rather than the other. I imagine that neither was truly justified, but of the two the publican was nearer being justified than the PhariSee. Far as he yet was from the kingdom of heaven, he was not nearly so far as the Pharisee, for he was in the right way. In his humility he stood as it were on the threshold, and there was nothing to hinder his entering in if he was prepared for the necessary sacrifice; whereas the Pharisee had missed the entrance altogether, and was getting further and further from it. But never let us think that our Saviour meant this for an example of sufficient repentance. If the publican went back, as so many do after the same outbreak of self-reproach, to his exactions and extortions, to his tricks of trade, his petty deceits, and his unrighteous gains — if he went home from the temple to cook his accounts with the government, or to sell up some poor wretch who could not meet his demands; do you think that his beating upon his breast and calling himself a miserable sinner would avail him aught? Nay, it would but increase his condemnation, because it would show that his conscience was alive to his sin. What our Lord means to impress upon us in this parable is the fatal danger of spiritual pride, which made the Pharisee, with all his real cause for thanksgiving, to be further off from the kingdom and righteousness of God than the publican whom he despised. The spirit of self-righteousness is such a blinding spirit; it warps and distorts the whole spiritual vision. What should have been a prayer in the mouth of the self-righteous Pharisee was turned into a glorification of himself; and instead of asking God to make him better, he told God how good he was. And this brings me to the third and last misconception of which I shall speak. It is that of imagining that the spirit of self-righteousness must always take the same form which it presents in the parable; that Pharisaism must always be the proud relying upon the outward observances of religion; but, in fact, as a very little observation will show us, it has as many different forms as there are fashions in religion. The modern British Pharisee amongst ourselves, when he gave thanks that he was not like other men, would never think of speaking like the Pharisee in the parable; he would more probably say something of this sort — "God, I thank Thee that I am not as other men are, priest-ridden, idolaters, superstitious, or even as this benighted Ritualist. I never fast, I never think of giving tithes," and so on. The error of the Pharisee was in substance this, that he thanked God that he punctually performed those duties which came quite natural to him, and that he sought to turn God's attention to other people's faults by way of exalting his own merits. Now, this is an error which is constantly reappearing under one guise or other. We are always disposed to thank God that we are not as this Dissenter, or as that Romanist, when all the while they may be living nearer to God than we in honesty of intention and purity of heart. We are always apt to imagine that we can commend our faith by protesting against other people's errors, and our practice by condemning faults to which we are not tempted. (R. Winterbotham, M. A.) Parallel Verses KJV: And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: |
    |