THE PHARISEE AND THE PUBLICAN.

THE PHARISEE AND THE PUBLICAN.
We have here one of the many moral contrasts which are so strikingly characteristic of the Gospel by Luke. Two men are shown to us as standing in the presence of God, with the ground each took before Him. In their respective ways, these men illustrate the two contrasted righteousnesses of which the apostle speaks in Romans 10:5-6 — "the righteousness which is of the law," and "the righteousness which is of faith." They are the Cain and Abel of the New Testament.
The Pharisee comes before us first. He went up into the temple professedly to pray, yet not a word of true prayer passed his lips. Instead, he paraded his fancied goodness before his Maker, and merely thanked Him that such excellencies were found in him. "God, I thank Thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican." Thus far he speaks negatively, proclaiming what he was not; next he speaks positively. "I fast twice in the week, I give tithes of all that I possess." Surely he was twin-brother to the man who said: "Lo, these many years do I serve Thee, neither transgressed I at any time Thy commandment" (Luke 15:29). But what a spectacle is here! A man in the presence of the Discerner of all hearts, yet conscious of no sins to confess; addressing the Giver of all good, yet sensible of no need to spread out before Him. Neither the holiness nor the goodness of God seem to have crossed his proud mind. Little wonder that he got nothing; for with God the rich are sent empty away (Luke 1:53).
Let us seek to understand this man's case, for the lessons of it are meant for us all. He does not appear to have been insincere. Surely if a man is real anywhere he is so in the presence of his God! The Pharisee may indeed have been all that he claimed to be. But a terrible possibility is suggested by this story — a man's religion may be his ruin! Alas, how often is this the case! Religion and morality are frequently used by men to hide from themselves their true condition as fallen children of the first Adam, and personally guilty withal. "There is not a just man upon earth, that doeth good, and sinneth not" (Ecclesiastes 7:14). The Pharisee, though standing in God's house, and using His name, had no sense of WHO it was with whom he was having to do; else "Woe is me" would have burst from his terrified lips, as from the lips of Isaiah of old. Self-righteousness bursts like a bubble when once the reality of God's presence lays hold of the soul. Saul of Tarsus experienced the truth of this most solemnly.
The publican (or tax-gatherer) took wholly different ground before God. Whether the Pharisee realised it or not, the publican felt deeply in WHOSE presence he stood. Accordingly he smote upon his breast, saying, "God be merciful to me the sinner." His act was the confession that the heart is the spring of all iniquity, and his words were an acknowledgment that his only hope lay in God. "THE sinner" is what he said, for his whole attention was concentrated upon his own personal condition, without regard to the Pharisee or any other. To this point every man must come, ere God can meet him in blessing. "Be merciful" means "be propitious." The lamb then being burnt upon the altar in the temple court shows how God can be propitious to the guilty. The altar and the sacrifice speak of Christ and His cross. "The redemption that is in Christ Jesus" warrants God in granting pardon and justification to every contrite believing soul. We have it from the Lord Himself that the publican went down to his house justified rather than the other. That is to say, the one was justified, and the other was not. It is a clear case of righteousness being imputed apart from works (Romans 4:5-6). In the day of reckoning many a wastrel of earth will be found amongst the saved, while many a religious devotee will be numbered amongst the lost. For the one class feel their need of the Saviour, and bow to Him in faith; while the other class, in the pride of their hearts, pursue their own course of self-justification, in despisal of the Saviour's grace.