Topical Studies
What the Bible says about
Pharisee and Publican
(From Forerunner Commentary)
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Psalm 10:3-4
Here we see pride as a form of idolatry. It generates boasting—the proud brags about his heart's desire. He vaunts himself and drives himself toward what he covets. Consider this in relation to Helel, the being who became Satan. He drove himself to make war against God, a war that anybody in his right mind could see he could not possibly win. But his pride obliterated his ability to see the reality of his actions. And if it affected Helel that way, who could see God with his own eyes, what will it do to a human? In the same way, it will drive him toward what he covets and against God. Clearly, what they seek is mammon—material things—and Jesus said you cannot serve God and mammon. The proud person actually serves the mammon; it has become his god. One cannot serve both God and mammon because they are opposites. Pride, then, drives a wedge between a man and God. It plows the way before the proud person, opening up an easy path in the wrong direction. Ultimately, the proud person renounces or defies God while elevating himself and his desires. Therefore, he puts inordinate confidence in himself and his abilities, but he plows on without seeking God's counsel through prayer, study, or the counsel of others. Commentators insist that, even though these verses say God is in none of his thoughts, the proud person is not really an atheist. Where does an idea like this come from? It comes from examples like the Parable of the Publican and the Pharisee. The proud Pharisee vaunted and exalted himself, yet where was he? In the Temple praying! Did he believe in God? Yes, he did. Thus, commentators conclude that the proud person does not totally dismiss God. He is not really an atheist, but he has a perverted conception of God. He renounces Him, though perhaps not verbally, in what he does and in his attitude toward himself and others. These show that he is really not seeking God. The proud person may openly express belief in God but choose not to have Him present in his life. He is thus selective in applying the Word of God to himself, ignoring anything that would reduce his self-esteem. Through the years, I have observed in counseling many couples with marital problems that the husband often has a strong ego problem, and he is unwilling to seek help. Most of the time, it is the wife who seeks it. The man thinks he can handle it himself. Also, his pride breeds fear of exposure, which would undermine his self-image. His image of himself as masterful would suffer damage if he had to counsel with a minister about his marriage. He imagines the minister will think less of him—and he thinks even less of himself because, to him, seeking help is a sign of weakness. What an interesting pretzel we twist ourselves into to maintain our pride!
John W. Ritenbaugh
Faith (Part Six)
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Matthew 6:11-15
The sequence of petitions in the second half of the Lord's Prayer tells us that we should pray daily for the food needed for that day. The next request is for God's forgiveness of our sins, followed by what can be a threatening, disturbing statement: that God's forgiveness of us is directly tied to our forgiveness of those who have sinned against us! We must reciprocate God's forgiveness by forgiving others' offenses committed against us. Sin places us under obligation to seek forgiveness from God because our sins are against Him. However, a person cannot seek God for forgiveness until he is first aware of his indebtedness. One cannot truly forgive until he is aware of his shortcomings because it is from a sensitive awareness of one's own weaknesses that sympathetic feelings for others' weaknesses are born. To impress this principle on every hearer of His Word, Jesus returns to the subject of forgiveness in Matthew 6:14-15 after completing His instruction on prayer. When such teaching follows so closely after identical teaching, God is clearly attempting to press its importance home to us. Jesus' Parable of the Pharisee and the Tax Collector shows the self-righteous to be critical and unforgiving people because they cannot see their own weaknesses. They have a difficult time putting themselves into another person's shoes. Luke writes in Luke 18:9, 14: Also He spoke this parable to some who trusted in themselves that they were righteous, and despised others. . . . "I tell you, this man went down to his house justified rather than the other, for everyone who exalts himself will be humbled, and he who humbles himself will be exalted." How can a person forgive when he has an exalted opinion of himself and simultaneously despises others? How can one who in his own eyes never does anything wrong be guilty of committing an offense against another? This person is set up for being easily aggrieved over insignificant offenses that he perceives as having been deliberately committed against him and being unable to forgive because it is beneath him to excuse one he despises. To scorn the offender and to speak evil of him are far more likely reactions. What is forgiveness on our part? It is to lay aside all claim of getting even. Paul writes in Romans 12:14, "Bless those who persecute you; bless and do not curse." He adds in verse 17, "Repay no one evil for evil," and in verse 19, "Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, 'Vengeance is Mine, I will repay,' says the Lord." Rising to defend ourselves is a natural but carnal reaction, yet we must trust God to bring things to light in His own order and timeframe. We must not allow ourselves to resort to counter-offenses, as did brethren in Corinth, who took one another to court before unbelievers. Paul corrects them for not letting go of their vengeful spirit (I Corinthians 6:7). Sometimes, we must be reminded of how important God considers our responsibility to forgive. Jesus' Parable of the Unforgiving Servant (Matthew 18:22-35) follows Peter's question in verse 21, "Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?" Jesus' conclusion is found in verses 32-35: Then his master, after he had called him, said to him, "You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?" And his master was angry, and delivered him to the torturers until he should pay all that was due to him. So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses. This is truly a weighty responsibility. Only through significant prayer can all of our resentment be dissolved and any breach healed. God is the God of all peace. He can and will respond to our honest and sincere requests for the reconciliation of a damaged brotherly relationship.
John W. Ritenbaugh
Forgiveness and Reconciliation
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Luke 18:9-12
The Pharisee's prayer manifests his mindset (II Peter 2:3). People like him trust in their own works to gain salvation and eternal life, not trusting in Jesus Christ for them. They do not really think they need His sacrifice or help because they think they are good enough in themselves. So, they toot their own horns, making sure God knows how righteous they are. While kneeling before Him, they tell Him all the good things they are always doing, and believe that He is impressed. They act as if God owes them salvation because of their good works. This attitude shows how little they understand of the true holiness of God and the lowliness of our spiritual state. While on earth, Jesus worked more easily with tax collectors and sinners than with the Pharisees, though the latter were more dedicated to adhering strictly to the letter of the law. The Pharisees, knowing they were more righteous, made sure others knew it. In their self-delusion and self-righteousness, they could learn little from Christ. The Pharisee, considering others as nothing, treats them accordingly. It is typical of human nature to elevate itself while putting down others, and some believe that this is the only way to elevate themselves above their peers. Isaiah writes about such people: ". . . who say, 'Keep to yourself, do not come near me, for I am holier than you!' These are smoke in [God's] nostrils, a fire that burns all the day" (Isaiah 65:5). The Pharisee compares his own flaws, not with God's infinite perfections, but with the imagined greater flaws of others. His pride has made him bankrupt of genuine compassion and concern (James 2:13). He presumptuously errs in his prayer in that it is neither his duty nor his right as a sinner to point out another's sins. In trusting in Christ for righteousness, our inadequacies and guilt are revealed, and we become willing to admit that others may be much better than we are.
Martin G. Collins
Parable of the Pharisee and the Tax Collector
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Luke 18:11-12
The Pharisee glories in what he is ("I am not like other men"), what he does ("I fast twice a week"), and what he gives ("I give tithes of all that I possess"). Self is a prominent feature of his prayer—he uses the personal pronoun "I" five times—showing his great obsession with himself. He does not pray for others, and frankly, he has no interest in them other than to point out their faults. Not satisfied with commending himself, he disdains the tax collector as well, when he should have interceded for him before God. His prayer shows that he thinks of God as being impressed with pettiness and severity.
Martin G. Collins
Parable of the Pharisee and the Tax Collector
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