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LUKE XVin. 9—14.
9 And he spake this parable unto oertidn which trusted in themselves that they were righteous, and despised others:
10 Two men went up into the tem- nie to pray ; the* one a Pharisee, and the other a Publican.
11 The Pharisee stood and prayed Chits with himself, God, I thank thee tbftt I am not as other men are^ ex- tortionera, unjust, adulterers, or even M thia Publican.
12 I fast twice in the week, I give tithes of all that I possess.
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.
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.
The parable we have now read is closely connected with tibd one which immediately precedes it. The parable of the persevering widow teaches the value of importunity in prayer. The parable of the pharisee and publican teaches the spirit which should pervade our prayers. — ^The first parable encourages us to pray and faint not. The seoond parable reminds us how and in what manner we ought to pray. — Both should be often pondered by every true Christian.
Let us notice, firstly, tke sin against which our Lard Jesus Christ warns us in these verses. There is no difficulty in finding out this. St. Luke tells us expressly, that ''He spake this parable unto certain which trusted in them- selves that they were righteous, and despised others." The sin which our Lord denounces is ** self- righteousness."
We are all naturally self-righteous. It is the family- dieease of all the children of Adam. From the highest to flie lowest we think more highly of ourselves than we ought to do. We secretly flatter ourselves that we are not 80 bad as some, and that we have something to re- commend us to the favour of God. ''Most men will proclaim every one lus own goodness." (Prov. xz. 6.) We forget the plain testimony of Scripture, " In many
260 xxFosnoRT thooobtb.
things we offend all.'' — ** There is not a just man \xpoigx earth, that doeth good and sinneth not." — "What is maja that he should be dean, or he that is bom of a woman that he should be righteous." (James iii. 2. Eocles. vii. 10. Job XV. 14.)
The true cure for self-righteousness is self-knowle%e. Onoe let the eyes of our understanding be opened by the Spirit, and we shall talk no more of our own goodness. Once let us see what there is in our own hearts, and what the holy law of God requires, and self-conceit will die. We shall lay our hand on our mouths, and cry with the leper, " Unclean, unclean." (Levit. xiii. 45.)
Let us notice, secondly, in these verses, the prayer of the Pharisee, which our Lard condemns. We read that he said, " G-od, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publicim. I fast tmce in the week. I give tithes of all that I possess/'
One great defect stands out on the face of this prayer, — a defect so glaring that even a child might maik it. It exhibits no sense of sin and need. It contains no confession and no petition, — ^no acknowledgment of guilt and emptiness, — ^no supplication for mercy and grace. It is a mere boasting recital of fancied merits, accompanied by an uncharitable reflection on a brother sinner. It ia a proud, high-minded profession, destitute alike of penitanoe^ humility, and charity. In short, it hardly deserves to be called a prayer at all.
No state of soul can be conceived so dangerous as thai of the Pharisee. Never are men's bodies in such, desperate plight, as when mortification and insensibility set in. Never are men's hearts in such a hopdess condition, )Ei8
LUKE, CHAiP. XVIIl. VBR. 9 — 14. &61
when they are not sensible of their own sins. He that would not make shipwreck on this rock, must beware of measuring himself by his neighbours. What does it signify that we are more moral than " other men ? " We are all vile and imperfect in the sight of God. — " If we contend with Him, we cannot answer Him one in a thousand." (Job ix. 3.) Let us remember this. In all our self-examination let us not try ourselves by compari- son with the standard of men. Let us look at nothing but flie requirements of God. He that acts on this prin- ciple will never be a Pharisee.
Let us notice, thirdly, in these verses, the prayer of the Publican, which our Lord commends. That prayer was in every respect the very opposite of that of the Pharisee. We read that he *' stood afar off, and smote upon his breagt, and said, God be merciful to me a sinner.'' Our Lord Himself stamps this short prayer with the seal of His approbation. He says, " I tell you, this man went down to his house justified rather than the other."
Hie excellence of the Publican's prayer consists in five points, each of which deserves attention. For one thing, it was a real petition, A prayer which only contains thanksgiving and profession, and asks nothing, is essentially defective. It may be suitable for an angel, but it is not eaitable for a sinner. — ^For another thing, it was a direct permmai prayer. The Publican did not speak of his neighbours, but himself. Vagueness and generality are Ae gieat defects of most men's religion. To get out of we," and "our," and "us," into "I," and "my," and me," is a great step toward heaven. — For another thing, it was a humhk prayer,— a jNrayer which put self in the