But this was not all. From looking down upon others the Pharisee proceeded to look up to himself. Here Talmudic writings offer painful parallelisms. They are full of references to the merits of the just, to the merits and righteousness of the fathers,' or else of Israel in taking upon itself the Law. And for the sake of these merits and of that righteousness, Israel, as a nation, expects general acceptance, pardon, and temporal benefits [4679] - for, all spiritual benefits Israel as a nation, and the pious in Israel individually, possess already, nor do they need to get them from heaven, since they can and do work them out for themselves. And here the Pharisee in the Parable significantly dropped even the form of thanksgiving. The religious performances which he enumerated are those which mark the Pharisee among the Pharisees: I fast twice a week, and I give tithes of all that I acquire.' [4680] The first of these was in pursuance of the custom of some more righteous than the rest,' who, as previously explained, fasted on the second and fifth days of the week (Mondays and Thursdays). [4681] But, perhaps, we should not forget that these were also the regular market days, when the country-people came to the towns, and there were special Services in the Synagogues, and the local Sanhedrin met - so that these saints in Israel would, at the same time, attract and receive special notice for their fasts. As for the boast about giving tithes of all that he acquired - and not merely of his land, fruits, &c. - it has already been explained, [4682] that this was one of the distinctive characteristics of the sect of the Pharisees.' Their practice in this respect may be summed up in these words of the Mishnah: [4683] He tithes all that he eats, all that he sells, and all that he buys, and he is not a guest with an unlearned person [Am haArets, so as not possibly to partake of what may have been left untithed].'
Although it may not be necessary, yet one or two quotations will help to show how truly this picture of the Pharisee was taken from life. Thus, the following prayer of a Rabbi is recorded: I thank Thee, O Lord my God, that Thou hast put my part with those who sit in the Academy, and not with those who sit at the corners [money-changers and traders]. For, I rise early and they rise early: I rise early to the words of the Law, and they to vain things. I labour and they labour: I labour and receive a reward, they labour and receive no reward. I run and they run: I run to the life of the world to come, and they to the pit of destruction.' [4684] Even more closely parallel is this thanksgiving, which a Rabbi puts into the mouth of Israel: Lord of the world, judge me not as those who dwell in the big towns [such as Rome]: among whom there is robbery, and uncleanness, and vain and false swearing.' [4685] Lastly, as regards the boastful spirit of Rabbinism, we recall such painful sayings as those of Rabbi Simeon ben Jochai, to which reference has already been made [4686] - notably this, that if there were only two righteous men in the world, he and his son were these; and if only one, it was he! [4687]
The second picture, or scene, in the Parable sets before us the reverse state of feeling from that of the Pharisee. Only, we must bear in mind, that, as the Pharisee is not blamed for his giving of thanks, nor yet for his good-doing, real or imaginary, so the prayer of the Publican is not answered, because he was a sinner. In both cases what decides the rejection or acceptance of the prayer is, whether or not it was prayer. The Pharisee retains the righteousness which he had claimed for himself, whatever its value; and the Publican receives the righteousness which he asks: both have what they desire before God. If the Pharisee stood by himself,' apart from others, so did the Publican: standing afar off,' viz. from the Pharisee - quite far back, as became one who felt himself unworthy to mingle with God's people. In accordance with this: He would not so much as lift [4688] his eyes to heaven,' as men generally do in prayer, but smote his [4689] breast' - as the Jews still do in the most solemn part of their confession on the Day of Atonement - saying, God be merciful to me the sinner.' The definite article is used to indicate that he felt, as if he alone were a sinner - nay, the sinner. Not only, as has been well remarked, [4690] does he not think of any one else' (de nemine alio homine cogitat), while the Pharisee had thought of every one else; but, as he had taken a position not in front of, but behind, every one else, so, in contrast to the Pharisee, who had regarded every one but himself as a sinner, the Publican regarded every one else as righteous compared with him the sinner.' And, while the Pharisee felt no need, and uttered no petition, the Publican felt only need, and uttered only petition. The one appealed to himself for justice, the other appealed to God for mercy.