Unto certain who trusted in themselves that they were righteous, and despised others”, Jesus spoke the parable of the pharisee and the publican. The pharisee goes to worship, not because he is a sinner in need of forgiveness, but because he considers himself righteous. His worship he regards as an act of merit that will commend him to God, and thus it is prompted by self-interest. And he is full of self-praise. Drawing apart from others whom he considers not as worthy as himself, he stands and prays “with himself” (Luke 18. 9-1 7).
“God, I thank Thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.” He examines his character, not by the character of God, but by the character of other men. He is self-satisfied, because he turns away from God and looks at man. He proceeds to recount his good deeds: “I fast twice in the week. I give tithes of all that I possess”. The religion of the self-righteous is thus measured—by externals—very pious outwardly, but it does not touch the heart. He is not concerned about the inner man, but is satisfied with a religion that has to do only with the things that are seen. His righteousness is his own, the fruit of his own works, and he is therefore lifted up, exalted in mind, and self-sufficient.
“Whoever trusts in himself that he is righteous will despise others”, said Jesus. As the pharisee-type judges himself by other men, so he judges other men by himself. His self-righteousness breeds a critical mind which leads to accusation and the “pointing of the finger” (Isaiah 58) and so he goes down to his house self-condemned and destitute of the forgiveness which is in Christ Jesus.
The publican had also gone to the temple to worship, but, considering himself unworthy to unite with others in their devotion, he “stood afar off and would not lift up so much as his eyes to heaven, but smote upon his breast” in self-abhorrence. He knew that in himself there was nothing to commend him to God, and so he cried, “God be merciful to me, a sinner”. “I tell you”, said Jesus, “this man went down to his house justified rather than the other.”
The Pharisee and the publican represent two great classes into which all those who come to worship God are divided. They represent two type who have been apparent among believers of all ages. They are apparent today. The type represented by the pharisee forget the greatest of all lessons taught by Jesus—that of humility (“unless ye humble yourself as this little child, ye shall in no wise enter the kingdom”). Through their knowledge and understanding they become lifted up in thought and mind, and their heart becomes exalted as they look at others. They are self-sufficient, often critical or passing judgment of some form or other. And while all this is done in the name of Christ, and with great earnestness, yet the true purpose of Christ’s message has been overlooked, together with the overall teaching of the apostles, which is the renunciation of self and the development of a character that will progressively reflect the image of Christ, and thus be fitted for His service.
We may teach others “the truth”, we may speak from the platform, we may be fully engaged in ecclesial duties, and appear most religious; we may warn others of the approaching crisis and of the wrath of God’s judgments, but let us beware that we are not of the pharisee class. The believers of Laodicia unconsciously drifted into it. They became exalted and self-sufficient because of their knowledge of the truth, considering themselves rich in spiritual things “and in need of nothing”. Yet Jesus said, “Thou art wretched, and miserable, poor, blind and naked.”
The religion of the pharisee class is based upon a rational comprehension of the truth of God, without a spiritual experience of it, or, in other words, a religion without a heart. That of the publican class is based upon humility and a child-like faith in the saving power of Christ (and there is a great gulf between these two), for one is condemned by God and the other is justified.
In the epistle to the Galatians Paul reasons with those believers who had drifted into the error of deserving to return to a formal observance of the law of Moses in preference to the cultivation of a Christ-like character. Of such Paul declared that he was “travailing in birth again, until Christ be formed in you” (Gal. 4. 1 9 ) . He makes it clear that the greatest defence against error was not merely a proper mental perception of truth, but a definite personal experience with Chilst as an indwelling power, able to change their lives—able to change intolerance to forbearance, harshness to gentleness, condemnation to mercy, self-righteousness to humility.
It is only when men place the emphasis in the wrong direction that they become lifted up and exalted. It is only when men live by formula, like the pharisee, instead of by faith, like the publican, that they become righteous in their own eyes. Their cry may ever be for purity and perfection in others, both in belief and practice, but, if in the pursuit of such they reveal traits of character which are wholly un-Christian, then their efforts become worthless in the eyes of the Lord.
“For He bath shown thee, O man, what is good; f or what doth the Lord require of thee, but to do justly, to have mercy and to walk humbly with thy God.”
“For thus saith the high and lofty One who inhabiteth eternity, whose Name is Holy; I dwell in a high and lofty place, and with him also who is of a humble and contrite spirit.”
The Origin of the Organic World – Part One