The Pharisee and Publican.
LUKE xviii. 14.
_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._
THOUGH there be some who dare to deny the LORD JESUS, and disbelieve
the revelation he has been pleased to give us, and thereby bring upon
themselves swift destruction; yet I would charitably hope there are but
few if any such among you, to whom I am now to preach the kingdom of
GOD. Was I to ask you, how you expect to be justified in the sight of
an offended GOD? I suppose you would answer, only for the sake of our
LORD JESUS CHRIST. But, was I to come more home to your consciences, I
fear that most would make the LORD JESUS but in part their Saviour, and
go about, as it were, to establish a righteousness of their own. And
this is not thinking contrary to the rules of christian charity: for
we are all self-righteous by nature; it is as natural for us to turn to
a covenant of works, as for the sparks to fly upwards. We have had so
many legal and so few free-grace preachers, for these many years, that
most professors now seem to be settled upon their lees, and rather
deserve the title of _Pharisees_ than christians.
Thus it was with the generality of the people during the time of our
LORD’s public ministration: and therefore, in almost all his discourses,
he preached the gospel to poor sinners, and denounced terrible woes
against proud self-justiciaries. The parable, to which the words of
the text belong, looks both these ways: For the evangelist informs
us (verse 9.) that our LORD “spake it unto certain who trusted in
themselves that they were righteous, and despised others.” And a
notable parable it is; a parable worthy of your most serious attention.
“He that hath ears to hear, let him hear,” what JESUS CHRIST speaks to
all visible professors in it.
Verse 10. “Two men went up to the temple to pray (and never two men of
more opposite characters) the one a Pharisee and the other a Publican.”
The Pharisees were the strictest sect among the _Jews_. “I was of the
strictest sect, of the Pharisees,” says _Paul_. They prayed often;
not only so, but they made long prayers; and, that they might appear
extraordinary devout, they would pray at the corners of the street,
where two ways met, that people going or coming, both ways, might see
them. “They made broad (as our LORD informs us) the borders of their
phylacteries,” they had pieces of parchment sown to their long robes,
on which some parts of the Scripture were written, that people might
from thence infer, that they were lovers of the law of GOD. They were
so very punctual and exact in outward purifications, that they washed
at their going out and coming in. They held the washing of pots, brazen
vessels and tables, and many other such-like things they did. They were
very zealous for the traditions of the fathers, and for the observation
of the rites and ceremonies of the church, notwithstanding they
frequently made void the law of GOD by their traditions. And they were
so exceedingly exact in the outward observation of the sabbath, that
they condemned our LORD for making a little clay with his spittle; and
called him a sinner, and said, he was not of GOD, because he had given
sight to a man born blind, on the sabbath-day. For these reasons they
were had in high veneration among the people, who were sadly misled by
these blind guides: they had the uppermost places in the synagogues,
and greetings in the market-places (which they loved dearly) and were
called of men, _Rabbi_; in short, they had such a reputation for piety,
that it became a proverb among the _Jews_, that, if there were but two
men saved, the one of them must be a Pharisee.
As for the Publicans, it was not so with them. It seems they were
sometimes _Jews_, or at least proselytes of the gate; for we find one
here coming up to the temple; but for the generality, I am apt to think
they were _Gentiles_; for they were gatherers of the _Roman_ taxes, and
used to amass much wealth (as appears by the confession of _Zaccheus_,
one of the chief of them) by wronging men with false accusations. They
were so universally infamous, that our LORD himself tells his disciples,
“the excommunicated man should be to them as a heathen man, or a
Publican.” And the Pharisees thought it a sufficient impeachment of our
LORD’s character, that he was a friend to Publicans and sinners, and
went to sit down with them at meat.
But, however they disagreed in other things, they agreed in this, that
public worship is a duty incumbent upon all: for they both came up to
the temple. The very heathens were observers of temple-worship. We have
very early notice of mens sacrificing to, and calling upon the name
of the LORD, in the Old Testament; and I find it no where contradicted
in the New. Our LORD, and his apostles, went up to the temple; and we
are commanded by the apostle, “not to forsake the assembling ourselves
together,” as the manner of too many is in our days; and such too, as
would have us think well of them, though they seldom or never tread
the courts of the LORD’s house. But, though our devotions begin in
our closets, they must not end there. And, if people never shew their
devotions abroad, I must suspect they have little or none at home.
“Two men went up to the temple.” And what went they thither for? Not
(as multitudes amongst us do) to make the house of GOD a house of
merchandize, or turn it into a den of thieves; much less to ridicule
the preacher, or disturb the congregation; no, they came to the temple,
says our LORD, “to pray.” Thither should the tribes of GOD’s spiritual
_Israel_ go up, to talk with, and pour out their hearts before the
mighty GOD of _Jacob_.
“Two men went up to the temple to pray.” I fear one of them forgot
his errand. I have often been at a loss what to call the _Pharisee_’s
address; it certainly does not deserve the name of a prayer: he may
rather be said to come to the temple to _boast_, than to pray; for I do
not find one word of confession of his original guilt; not one single
petition for pardon of his past actual sins, or for grace to help and
assist him for the time to come: he only brings to GOD, as it were, a
reckoning of his performances; and does that, which no flesh can justly
do, I mean, glory in his presence.
Verse 11. “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.”
Our LORD first takes notice of his posture; “the Pharisee _stood_,” he
is not to be condemned for that; for standing, as well as kneeling, is
a proper posture for prayer. “When you stand praying,” says our LORD;
though sometimes our LORD kneeled, nay, lay flat on his face upon the
ground; his apostles also kneeled, as we read in the _Acts_, which has
made me wonder at some, who are so bigotted to standing in family, as
well as public prayer, that they will not kneel, notwithstanding all
kneel that are around them. I fear there is something of the Pharisee
in this conduct. Kneeling and standing are indifferent, if the knee of
the soul be bent, and the heart upright towards GOD. We should study
not to be particular in indifferent things, lest we offend weak minds.
What the Pharisee is remarked for, is his “standing by himself:” for
the words may be rendered, he stood by himself, upon some eminent
place, at the upper part of the temple, near the Holy of holies, that
the congregation might see what a devout man he was: or it may be
understood as we read it, he prayed by himself, or of himself, out of
his own heart; he did not pray by form; it was an extempore prayer:
for there are many Pharisees that pray and preach too, extempore. I
do not see why these may not be acquired, as well as other arts and
sciences. A man, with a good elocution, ready turn of thought, and good
memory, may repeat his own or other mens sermons, and, by the help of
a _Wilkins_ or _Henry_, may pray seemingly excellently well, and yet
not have the least grain of true grace in his heart; I speak this, not
to cry down extempore prayer, or to discourage those dear souls who
really pray by the spirit; I only would hereby give a word of reproof
to those who are so bigotted to extempore prayer, that they condemn, at
least judge, all that use forms, as though not so holy and heavenly, as
others who pray without them. Alas! this is wrong. Not every one that
prays extempore is a spiritual, nor every one that prays with a form, a
formal man. Let us not judge one another; let not him that uses a form,
judge him that prays extempore, on that account; and let not him that
prays extempore, despise him who uses a form.
“The Pharisee stood, and prayed thus by himself.” Which may signify
also praying inwardly in his heart; for there is a way (and that an
excellent one too) of praying when we cannot speak; thus _Anna_ prayed,
when she spoke not aloud, only her lips moved. Thus GOD says to _Moses_,
“Why criest thou?” when, it is plain, he did not speak a word. This
is what the apostle means by the “spirit making intercession (for
believers) with groanings which cannot be uttered.” For there are
times when the soul is too big to speak; when GOD fills it as it were,
and overshadows it with his presence, so that it can only fall down,
worship, adore, and lye in the dust before the LORD. Again, there is
a time when the soul is benumbed, barren and dry, and the believer
has not a word to say to his heavenly Father; and then the heart only
can speak. And I mention this for the encouragement of weak christians,
who think they never are accepted but when they have a flow of words,
and fancy they do not please GOD at the bottom, for no other reason but
because they do not please themselves. Such would do well to consider,
that GOD knows the language of the heart, and the mind of the spirit;
and that we make use of words, not to inform GOD, but to affect
ourselves. Whenever therefore any of you find yourselves in such a
frame, be not discouraged: offer yourselves up in silence before GOD,
as clay in the hands of the potter, for him to write and stamp his own
divine image upon your souls. But I believe the Pharisee knew nothing
of this way of prayer: he was self-righteous, a stranger to the divine
life; and therefore either of the former explanations may be best put
upon these words.
“He stood, and prayed thus with himself; GOD, I thank thee that I
am not as other men are, extortioner, unjust, adulterer, or even as
this Publican.” Here is some appearance of devotion, but it is only
in appearance. To thank GOD that we are not extortioners, unjust,
adulterers, and as wicked in our practices as other men are, is
certainly meet, right, and our bounden duty: for whatever degrees
of goodness there may be in us, more than in others, it is owing to
GOD’s restraining, preventing, and assisting grace. We are all equally
conceived and born in sin; all are fallen short of the glory of GOD,
and liable to all the curses and maledictions of the law; so that “he
who glorieth, must glory only in the LORD.” For none of us have any
thing which we did not receive; and whatever we have received, we did
not in the least merit it, nor could we lay the least claim to it on
any account whatever: we are wholly indebted to free grace for all. Had
the Pharisee thought thus, when he said, “GOD, I thank thee that I am
not as other men are,” it would have been an excellent introduction to
his prayer: but he was a free-willer, as well as self-righteous (for
he that is one must be the other) and thought by his own power and
strength, he had kept himself from these vices. And yet I do not see
what reason he had to trust in himself that he was righteous, merely
because he was not an extortioner, unjust, adulterer; for all this
while he might be, as he certainly was (as is also every self-righteous
person) as proud as the devil. But he not only boasts, but lies before
GOD (as all self-justiciaries will be found liars here or hereafter.)
He thanks GOD that he was not unjust: but is it not an act of the
highest injustice to rob GOD of his prerogative? is it not an act of
injustice to judge our neighbour? and yet of both these crimes this
self-righteous vaunter is guilty. “Even as this Publican!” He seems
to speak with the utmost disdain; this Publican! Perhaps he pointed
at the poor man, that others might treat him with the like contempt.
Thou proud, confident boaster, what hadst thou to do with that poor
Publican? supposing other Publicans were unjust, and extortioners,
did it therefore follow that he must be so? or, if he had been such
a sinner, how knowest thou but he has repented of those sins? His
coming up to the temple to pray, is one good sign of a reformation at
least. Thou art therefore inexcusable, O Pharisee, who thus judgest the
Publican: for thou that judgest him to be unjust, art, in the very act
of judging, unjust thyself: thy sacrifice is only the sacrifice of a
fool.
We have seen what the Pharisee’s negative goodness comes to; I think,
nothing at all. Let us see how far his positive goodness extends; for,
if we are truly religious, we shall not only eschew evil, but also do
good: “I fast twice in the week, I give tithes of all that I possess.”
The Pharisee is not here condemned for his fasting, for fasting is a
christian duty; “when you fast,” says our LORD, thereby taking it for
granted that his disciples would fast. And “when the bridegroom shall
be taken away, then shall they fast in those days.” “In fasting often,”
says the apostle. And all that would not be cast-aways, will take care,
as their privilege, without legal constraint, to “keep their bodies
under, and bring them into subjection.” The Pharisee is only condemned
for making a righteousness of his fasting, and thinking that GOD would
accept him, or that he was any better than his neighbours, merely on
account of his fasting: this is what he was blamed for. The Pharisee
was not to be discommended for fasting twice in a week; I wish some
christians would imitate him more in this: but to depend on fasting
in the least, for his justification in the sight of GOD, was really
abominable. “I give tithes of all that I possess.” He might as well
have said, I pay tithes. But self-righteous people (whatever they may
say to the contrary) think they give something to GOD. “I give tithes
of all that I possess:” I make conscience of giving tithes, not only of
all that the law requires, but of my mint, annise, and cummin, of all
things whatsoever I possess; this was well; but to boast of such things,
or of fasting, is pharisaical and devilish. Now then let us sum up all
the righteousness of this boasting Pharisee, and see what little reason
he had to trust in himself, that he was righteous, or to despise others.
He is not unjust (but we have only his bare word for that, I think
I have proved the contrary;) he is no adulterer, no extortioner; he
fasts twice in the week, and gives tithes of all that he possesses; and
all this he might do, and a great deal more, and yet be a child of the
devil: for here is no mention made of his loving the LORD his GOD with
all his heart, which was the “first and great commandment of the law;”
here is not a single syllable of inward religion; and he was not a true
_Jew_, who was only one outwardly. It is only an outside piety at the
best; inwardly he is full of pride, self-justification, free-will and
great uncharitableness.
Were not the Pharisees, do you think, highly offended at this
character? for they might easily know it was spoken against them. And
though, perhaps, some of you may be offended at me, yet, out of love,
I must tell you, I fear this parable is spoken against many of you:
for are there not many of you, who go up to the temple to pray, with no
better spirit than this Pharisee did? And because you fast, it may be
in the _Lent_, or every _Friday_, and because you do no body any harm,
receive the sacrament, pay tithes, and give an alms now and then; you
think that you are safe, and trust in yourselves that you are righteous,
and inwardly despise those, who do not come up to you in these outward
duties? this, I am persuaded, is the case of many of you, though, alas!
it is a desperate one, as I shall endeavour to shew at the close of
this discourse.
Let us now take a view of the Publican, 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.”
“The Publican standing afar off:” Perhaps in the outward court of the
temple, conscious to himself that he was not worthy to approach the
Holy of holies; so conscious and so weighed down with a sense of his
own unworthiness, that he would not so much as lift up his eyes unto
heaven, which he knew was GOD’s throne. Poor heart! what did he feel
at this time! none but returning Publicans, like himself, can tell.
Methinks I see him standing afar off, pensive, oppressed, and even
overwhelmed with sorrow; sometimes he attempts to look up; but then,
thinks he, the heavens are unclean in GOD’s sight, and the very angels
are charged with folly; how then shall such a wretch as I dare to
lift up my guilty head! And to shew that his heart was full of holy
self-resentment, and that he sorrowed after a godly sort, he smote upon
his breast; the word in the original implies, that he _struck hard_
upon his breast: he will lay the blame upon none but his own wicked
heart. He will not, like unhumbled _Adam_, tacitly lay the fault of
his vileness upon GOD, and say, The passions which thou gavest me,
they deceived me, and I sinned: he is too penitent thus to reproach
his Maker; he smites upon his breast, his treacherous, ungrateful,
desperately wicked breast; a breast now ready to burst: and at length,
out of the abundance of his heart, I doubt not, with many tears, he at
last cries out, “GOD be merciful to me a sinner.” Not, GOD be merciful
to yonder proud Pharisee: he found enough in himself to vent his
resentment against, without looking abroad upon others. Not, GOD be
merciful to me a saint; for he knew “all his righteousnesses were but
filthy rags.” Not, GOD be merciful to such or such a one; but, GOD be
merciful to me, even to me a sinner, a sinner by birth, a sinner in
thought, word, and deed; a sinner as to my person, a sinner as to all
my performances; a sinner in whom is no health, in whom dwelleth no
good thing; a sinner, poor, miserable, blind and naked, from the crown
of the head to the sole of the feet, full of wounds, and bruises, and
putrifying sores; a self-accused, self-condemned sinner. What think
you? would this Publican have been offended if any minister had told
him that he deserved to be damned? would he have been angry, if any one
had told him, that by nature he was half a devil and half a beast? No:
he would have confessed a thousand hells to have been his due, and that
he was an earthly, devilish sinner. He felt now what a dreadful thing
it was to depart from the living GOD: he felt that he was inexcusable
every way; that he could in nowise, upon account of any thing in
himself, be justified in the sight of GOD; and therefore lays himself
at the feet of sovereign mercy, “GOD be merciful to me a sinner.” Here
is no confidence in the flesh, no plea fetched from fasting, paying
tithes, or the performance of any other duty; here is no boasting that
he was not an extortioner, unjust, or an adulterer. Perhaps he had been
guilty of all these crimes, at least he knew he would have been guilty
of all these, had he been left to follow the devices and desires of his
own heart; and therefore, with a broken and contrite spirit, he cries
out, “GOD be merciful to me a sinner.”
This man came up to the temple to pray, and he prayed indeed. And a
broken and contrite heart GOD will not despise. “I tell you,” says our
LORD, I who lay in the bosom of the Father from all eternity; I who am
GOD, and therefore know all things; I who can neither deceive, nor be
deceived, whose judgment is according to right; I tell you, whatever
you may think of it, or think of me for telling you so, “this man,”
this Publican, this despised, sinful, but broken-hearted man, “went
down to his house justified (acquitted, and looked upon as righteous
in the sight of GOD) rather than the other.”
Let Pharisees take heed that they do not pervert this text: for when
it is said, “This man went down to his house justified rather than
the other,” our LORD does not mean that both were justified, and that
the Publican had rather more justification than the Pharisee: but
it implies, either that the Publican was actually justified, but the
Pharisee was not; or, that the Publican was in a better way to receive
justification, than the Pharisee; according to our LORD’s saying, “The
Publicans and Harlots enter into the kingdom of heaven before you.”
That the Pharisee was not justified is certain, for “GOD resisteth the
proud;” and that the Publican was at this time actually justified (and
perhaps went home with a sense of it in his heart) we have great reason
to infer from the latter part of the text, “For every one that exalteth
himself shall be abased, and he that humbleth himself shall be exalted.”
The parable therefore now speaks to all who hear me this day: for that
our LORD intended it for our learning, is evident, from his making such
a general application; “For every one that exalteth himself shall be
abased, and he that humbleth himself shall be exalted.”
The parable of the Publican and Pharisee, is but as it were a glass,
wherein we may see the different disposition of all mankind; for all
mankind may be divided into two general classes. Either they trust
wholly in themselves, or in part, that they are righteous, and then
they are Pharisees; or they have no confidence in the flesh, are
self-condemned sinners, and then they come under the character of the
Publican just now described. And we may add also, that the different
reception these men met with, points out to us in lively colours, the
different treatment the self-justiciary and self-condemned criminal
will meet with at the terrible day of judgment: “Every one that exalts
himself shall be abased, but he that humbleth himself shall be exalted.”
“Every one,” without exception, young or old, high or low, rich or
poor (for GOD is no respecter of persons) “every one,” whosoever he
be, that exalteth himself, and not free-grace; every one that trusteth
in himself that he is righteous, that rests in his duties, or thinks
to join them with the righteousness of JESUS CHRIST, for justification
in the sight of GOD, though he be no adulterer, no extortioner, though
he be not outwardly unjust, nay, though he fast twice in the week, and
gives tithes of all that he possesses; yet shall he be abased in the
sight of all good men who know him here, and before men and angels, and
GOD himself, when JESUS CHRIST comes to appear in judgment hereafter.
How low, none but the almighty GOD can tell. He shall be abased to live
with devils, and make his abode in the lowest hell for evermore.
Hear this, all ye self-justiciaries, tremble, and behold your doom!
a dreadful doom, more dreadful than words can express, or thought
conceive! If you refuse to humble yourselves, after hearing this
parable, I call heaven and earth to witness against you this day,
that GOD shall visit you with all his storms, and pour all the vials
of his wrath upon your rebellious heads; you exalted yourselves here,
and GOD shall abase you hereafter; you are as proud as the devil,
and with devils shall you dwell to all eternity. “Be not deceived,
GOD is not mocked;” he sees your hearts, he knows all things. And,
notwithstanding you may come up to the temple to pray, your prayers
are turned into sin, and you go down to your houses unjustified, if you
are self-justiciaries; and do you know what it is to be unjustified?
why, if you are unjustified, the wrath of GOD abideth upon you; you
are in your blood; all the curses of the law belong to you: cursed are
you when you go out, cursed are you when you come in; cursed are your
thoughts, cursed are your words, cursed are your deeds; every thing you
do, say, or think, from morning to night, is only one continued series
of sin. However highly you may be esteemed in the sight of men, however
you may be honoured with the uppermost seats in the synagogues, in
the church militant, you will have no place in the church triumphant.
“Humble yourselves therefore under the mighty hand of GOD:” pull down
every self-righteous thought, and every proud imagination, that now
exalteth itself against the perfect, personal, imputed righteousness of
the dear LORD JESUS: “For he (and he alone) that humbleth himself shall
be exalted.”
He that humbleth himself, whatever he be: if, instead of fasting twice
in the week, he has been drunk twice in the week; if, instead of giving
tithes of all that he possesses, he has cheated the minister of his
tithes, and the king of his taxes; notwithstanding he be unjust, an
extortioner, an adulterer, nay, notwithstanding the sins of all mankind
center and unite in him; yet, if through grace, like the Publican, he
is enabled to humble himself, he shall be exalted; not in a temporal
manner; for christians must rather expect to be abased, and to have
their names cast out as evil, and to lay down their lives for CHRIST
JESUS in this world: but he shall be exalted in a spiritual sense; he
shall be freely justified from all his sins by the blood of JESUS; he
shall have peace with GOD, a peace which passeth all understanding;
not only peace, but joy in believing; he shall be translated from the
kingdom of Satan, to the kingdom of GOD’s dear Son: he shall dwell in
CHRIST, and CHRIST in him: he shall be one with CHRIST, and CHRIST one
with him: he shall drink of divine pleasures, as out of a river: he
shall be sanctified throughout in spirit, soul and body; in one word,
he shall be filled with all the fulness of GOD. Thus shall the man that
humbleth himself be exalted here; but O, how high shall he be exalted
hereafter! as high as the highest heavens, even to the right-hand of
GOD: there he shall sit, happy both in soul and body, and judge angels;
high, out of the reach of all sin and trouble, eternally secure from
all danger of falling. O sinners, did you but know how highly GOD
intends to exalt those who humble themselves, and believe in JESUS,
surely you would humble yourselves, at least beg of GOD to humble you;
for it is he that must strike the rock of your hearts, and cause floods
of contrite tears to flow therefrom. O that GOD would give this sermon
such a commission, as he once gave to the rod of _Moses_! I would
strike you through and through with the rod of his word, until each of
you was brought to cry out with the poor Publican, “GOD be merciful to
me a sinner.” What pleasant language would this be in the ears of the
LORD of Sabbaoth!
Are there no poor sinners among you? what, are you all Pharisees?
Surely, you cannot bear the thoughts of returning home unjustified; can
you? what if a fit of the apoplexy should seize you, and your souls be
hurried away before the awful Judge of quick and dead? what will you do
without CHRIST’s righteousness? if you go out of the world unjustified,
you must remain so for ever. O that you would humble yourselves! then
would the LORD exalt you; it may be, that, whilst I am speaking, the
LORD might justify you freely by his grace. I observed, that perhaps
the Publican had a sense of his justification before he went from
the temple, and knew that his pardon was sealed in heaven: and who
knows but you may be thus exalted before you go home, if you humble
yourselves? O what peace, love and joy, would you then feel in your
hearts! you would have a heaven upon earth. O that I could hear any
of you say (as I once heard a poor sinner, under my preaching, cry
out) _He is come, He is come!_ How would you then, like him, extol a
precious, a free-hearted CHRIST! how would you magnify him for being
such a friend to Publicans and sinners? greater love can no man shew,
than to lay down his life for a friend; but CHRIST laid down his life
for his enemies, even for you, if you are enabled to humble yourselves,
as the Publican did. Sinners, I know not how to leave off talking with
you; I would fill my mouth with arguments, I would plead with you.
“Come, let us reason together;” though your sins be as scarlet, yet,
if you humble yourselves, they shall be as white as snow. One act
of true faith in CHRIST, justifies you for ever and ever; he has not
promised you what he cannot perform; he is able to exalt you: for GOD
hath exalted, and given him a name above every name, that at the name
of JESUS every knee shall bow; nay, GOD hath exalted him to be not
only a Prince, but a Saviour. May he be a Saviour to you! and then I
shall have reason to rejoice; in the day of judgment, that I have not
preached in vain, nor laboured in vain.