“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.”