David Brown
The purpose for which this parable was spoken – the lesson it was intended to convey – is more precisely expressed than in most other cases. It is expressed both as a preface to the parable and as its concluding moral.
V 9. And He spake this parable unto certain which trusted in themselves that they were righteous, and despised others: V 10. Two men went up into the temple to pray; the one a Pharisee, and the other a publican. V 11. The Pharisee stood – as the Jews did in prayer (Mk 11:25) – 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. To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to God; but instead of the devoutly humble, admiring frame which this should inspire, he arrogantly severs himself from the rest of mankind, as quite above them and, with a contemptuous look at the poor publican, thanks God that he has not to stand afar off like him, to hang down his head like a bulrush, and beat his breast like him. But these are only his moral excellences. His religious merits complete his grounds for self-congratulation.
V 12. I fast twice in the week, I give tithes – or the tenth – of all that I possess, or acquire, of all my gains, or increase. Not confining himself to the
1An edited extract from the Commentary on the Bible by Robert Jamieson, A R Fausset and David Brown. Brown’s section on The Four Gospels was reprinted by the Banner of Truth, but is no longer in print.
one divinely-prescribed annual fast (Lev 16:29), he was not behind the most rigid, who, as Lightfoot says, fasted on the second and fifth days of every week, and gave the tenth not only of what the law demanded to be tithed, but of all his gains. Thus, besides doing all his duty, he did works of supererogation; while he seems to have felt no sins to confess, or spiritual needs to be supplied. What a picture of the Pharisaic character and religion!
V 13. And the publican standing afar off – as unworthy to draw near; but that was the way to get near (Ps 34:18, Is 57:15), would not lift up so much as his eyes unto heaven blushing and ashamed to do so (Ezra 9:6), but smote – kept smiting – upon his breast, for anguish (Lk 23:48) and self-reproach (Jer 31:19), saying, God be merciful – be propitiated or propitious. It is a very unusual word to occur here, and used in the New Testament in only one other place (Heb 2:17), in the sense of “making reconciliation” by sacrifice. There may therefore be some allusion to this here, though it can hardly be pressed; to me a sinner – literally, to me the sinner; as if he should say, If ever there was a sinner, I am he.
V 14. I tell you, authoritatively, this man went down to his house justified rather than the other. The meaning is: and not the other. For every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. This great law of the Kingdom of God is, in the teaching of Christ, inscribed over its entrance gate as in letters of gold; but how vividly it is here depicted!
Remarks. 1. The grand peculiarity of the religion of the Bible is salvation by grace; a salvation, however, unto holiness – not by, but unto, good works. It pervades the Old Testament (Ex 34:6, 7; Ps 25:7, 34:18, 138:6, 147:6; Is 57:15 etc); though its full disclosure, in connection with “the Lamb of God which taketh away the sin of the world”, was naturally reserved for the New Testament. Yet, so natural is self-righteousness to the pride of the human heart, that it has found its way even into the doctrinal system of the Church; and that Apostasy which panders to all the corrupt inclinations of our nature while preserving the form of evangelical truth, has erected it into a most subtle scheme. While apparently ascribing all to grace, this scheme is in reality a doctrine of salvation by works.2 The very same doctrine has found an entrance even into Protestant Churches under various forms of language, and in times of religious indifference and general degeneracy has spread its deadly virus over whole regions once blooming with health. Nor is it effectually dislodged from any heart save by Divine teaching.
- To be self-emptied, or “poor in spirit”, is the fundamental and indis-
2See the Canons and Decrees of the Council of Trent. The “Apostasy” referred to here is, of course, the Roman Catholic system.
pensable preparation for welcoming the “grace which bringeth salvation”. That “mourning” which precedes comfort, and that “hunger and thirst after righteousness” which is rewarded with the fullness of it, are invariably found wherever this self-emptying exists – as in this publican. Therefore such, and only such, are the truly justified ones. “He hath filled the hungry with good things; and the rich He hath sent empty away” (Lk 1:53).