AMRIDGE UNIVERSITY

The Parable of the Pharisee and the Publican (Luke 18:914)

In Partial Fulfillment For Dr. Rodney Cloud The Gospel of Luke NT 6314A

John R. Neal Spring 2001

The Parable of Pharisee and Publican (Luke 18:9-14)

Introduction The author Luke spends perhaps more time than any of the other three gospel accounts focusing upon prayer. Luke tells us the purpose of our Lord in telling this parable is to show that at all times they ought to pray and not to lose heart (18:1).1 In order to properly understand the

context of the parable of the Pharisee and Publican, one needs to notice that Jesus relates to the audience two different lessons on prayer. In the

first place, our Lord relates a parable about a widow who persistently begs an unrighteous judge to avenge her of her adversary (Luke 18:1-8). Eventually, he does finally hear her case and does avenge her of her adversary. The main point in this lesson is the importance of not giving up (being persistent) in our prayer to the Father. Secondly, Jesus gives a parable on prayer which gives His listeners a glimpse into two men who are worshiping in the temple. This particular lesson denounces making an ostentatious procession of our worship to God.2 The parable also warns
1 N.A.S.B. 2 Neil R. Lightfoot, The Parables of Jesus, Vol. 2. Revised Ed. The Way of Life Series. (Abilene: ACU Press, 1986), 50.

against those who, according to the text, trust in themselves (18:9).3 One of the special characteristics about Lukes gospel that

differentiates his work from the other three is his focus upon particular theological themes. One of these theological themes is prayer. Each

example of prayer is connected with a special event in the life of Christ. Notice the following passages from Luke dealing with prayer: i) ii) iii) iv) v) vi) vii) viii) ix) Following His baptism (3:21). After a full day of healing the sick (5:15, 16). Before selecting His twelve disciples (6:12). Prior to the first prophecy of His crucifixion (9:18-22). At the transfiguration (9:28). On the Return of the seventy from the limited commission (10:17-21). Prior to giving His disciples the model prayer (11:1). In Gethsemane (22:39-46). While on the cross (23:34-46).4

On one occasion, Jesus withdraws to a desert to pray (5:16) and spends all night in prayer before selecting the twelve (6:12). Jesus parables in Lukes gospel also deals with prayer. midnight guest (11:5-13), the unrighteous Three of

There is the

judge/persistent

widow (18:1-8), and the Pharisee and the tax-collector (18:9-14).5

3 N.A.S.B. (Guthrie 1970) (Morris Repr. 2008) 4 Donald Guthrie, New Testament Introduction. (Downers Grove, IL: Inter-Varsity Press, 1970), 92-93. 5 Ibid.

Only Luke records that Jesus prayed for Peter (22:31, 32) and His enemies while on the cross (23:34). Luke also records that Jesus urged His

disciples to pray in Gethsemane (22:40). Jesus undoubtedly loved quiet places. In Luke 4:42, the writer states that He went into a desert place. In Luke 9:10, He took the apostles into a desert place in Bethsaida. In Luke 21:37, Jesus went out at night and abode in the Mount of Olives.6 But what is the significance of prayer in this parable? Could the real theological theme in this second parable on prayer in Luke 18 be showing the reader the importance of our attitude in which we should pray to the Father? Does this lesson deal with more than just the proper

mechanics of our prayer? This narrative appears also to be a lesson on the grace of God. Jesus emphatically repudiates any such notion that a person can be saved their own merit.7 Jesus emphasizes in this second

parable the necessity of humility and contrition of heart. A humble person is one major character trait of a genuine disciple of Christ.8

Outline: I. II. III. Purpose of Parable: Condemnation of Self-Righteousness (18:9). Two Men Enter The Temple To Pray (18:10). Attitude of Self-Righteousness - Pharisee (18:11-12).

6 Ibid. 7 Leon Morris, Luke, Tyndale New Testament Commentaries, Vol. 3. (Downers Grove, IL: Intervarsity Press, Repr. 2008), 281. 8 Patrick Henry Reardon, The Prayer of the Publican, Touchstone, A Journal of Mere Christianity. Fall 1996.

IV. V.

Attitude of Humility Tax-Collector (18:13). Whos Prayer Is Accepted (18:14)?

Form/Genre: Parable The type of literature we are investigating is that of a parable. A well known definition (the original author of this statement is unknown) of a parable is that of being an earthly story with a heavenly meaning. Jesus

uses earthly stories to lead mens minds to heavenly things.9 The word parable () literally means a placing or throwing alongside of; in other
words, a parable is where one thing is placed beside another for the purpose

of comparison.10 The word parable is found twice in Luke 18 (vs. 1, vs. 9) and a grand total of eighteen times in the whole gospel of Luke (Luke 4:23; 5:36; 6:39; 8:4, 9, 10, 11; 12:16; 12:41; 13:6; 14:7; 15:3; 18:1, 8; 19:11; 20:9, 19; 21:9).11 The tone of the Parable of the Pharisee and the Publican is similar to other parables of our Lord in the third gospel. The concluding statement found in verse 14 about humbling oneself reminds the reader of our Lords statement in Luke 14:11, For everyone who exalts himself shall be humbled,

9William Barclay, And Jesus Said, A Handbook on Parables. (Philadelphia: Westminster Press, 1970), 20. A similar definition is given by the present author in a paper to Dr. Cloud (Gospel of Luke) on the Parable of the Prodigal Son (Spring 2011), pg. 4. 10 Lightfoot, 1. A similar definition is given by the present author in another paper to Dr. Cloud (Gospel of Luke) on the Parable of the Prodigal Son (Spring 2011), pg. 4. 11John R. Kohlenberger III, Edward W. Goodrick, and James A. Swanson, The Exhaustive Concordance to the Greek New Testament. (Grand Rapids: Zondervan, 1995), s.v. , 743.

and he who humbles himself shall be exalted.12 One also finds similarities between this passage and the Parable of the Lost or Prodigal Son. Both

parables focus upon the differences between a self-righteous keeper of the Law and a miserable offender that pleads for and relies totally upon the mercy and forgiveness of God.13 Lukes gospel shows a special concern for the lost and for social outcasts. The third gospel focuses upon salvation, especially salvation to the Gentiles. He would be a light to the Gentiles (2:32).14 Throughout Luke, he shows how those whom society had frowned upon were favored with God. Even though society might frown upon Mary being pregnant before marriage, she is said by the angel to be highly favored by the LORD. When Jesus is born, poor shepherds come to worship Him (as opposed to the magi from the east in Matthews account). Jesus was not born in a palace (in a manger in

Bethlehem); neither did He grow up in a significant city, but from lowly Nazareth (1:26; 2:1-7; 2:51-52; 4:16). Luke records the parable of the Good Samaritan to show that a social outcast from Samaria is more in tune with Gods will than the Jewish religious leaders (10:30-37).15 Luke also shows a despised tax-collector, Zaccheus (Luke 19), invites Jesus to His home and comes to repentance.16 The obvious rebuke in this parable of the Pharisees in general may go back to Luke 16:14 where the narrator, Luke, states: Now
12N.A.S.B. Reardon. 13 Ibid. 14 Guthrie, 90. 15Christian E. Hauer and William A. Young, An Introduction to the Bible: A Journey Into Three Worlds. (Englewood Cliffs, NJ: Prentice-Hall, Inc., 1986), 243. 16 Luke probably makes more reference to Samaritans and tax-collectors than the other three.

the Pharisees, who were lovers of money, were listening to all these things, and they were scoffing at Him.17

Audience: Who is the specific group Jesus is directing this parable towards? According to the context, the audience whom Jesus has in mind is those who trusted in themselves that they were righteous, and viewed others with contempt (vs. 9).18 This can be none other than the religious leaders

(particularly, the Pharisees) in Jerusalem. Jesus is attacking the pride they exhibit based on their own works as opposed to humility. 19 One author

notes that while Jesus is addressing the historical Pharisees, Dr. Luke may be addressing Christians in the early church who are still plagued with this spirit of self-righteousness.20

Participants in Parable/Characters: The hearers. According to verse 9, Jesus speaks this parable to

certain ones who trusted in themselves that they were righteous,

17 N.A.S.B. This passage is also cited in a paper by this author on The Parable of the Lost Son Presented to Dr. Cloud, Gospel of Luke, Spring 2011. 18 Ibid. 19 Stephanie Harrison, The Case of the Pharisee and the Tax Collector: Justification and Social Location in Lukes Gospel. Currents in Theology and Mission. April, 2005: 1. 20 Betty O.S. Tan, The Parable of the Pharisee and the Tax-Collector in Luke 18:9-14: A Study on the Practice of Prayer. Asian Journal of Theology: 287.

and viewed others with contempt.21 Jesus message to those who trust in their own self-righteousness (and perhaps wealth, see 16:14) and show contempt to everyone else who is not a Pharisee. This sermon is not so

much a lesson on the right way to pray as a message on the right attitude of our prayer. The Lords parable shows the rich that Gods kingdom is one based upon faith and grace rather than upon self-worth.22 Pharisee. The Pharisees, as a religious group, are an influential group of religious Jews who took great pride in their strict observance of the Law. 23 Josephus notes that while the Sadducees (who stress observance to the law alone) appeal to the wealthier segment of Jewish society, the Pharisees have the common people on their side.24 They also opposed kings (the Herods) and the Caesars to the point that they would not make oaths or give allegiance to them.25 This information about the Pharisees disdain towards anyone who aides the Romans may help explain the bitterness in this mans heart towards this despised tax-collector. Jesus says in verse 10, Two men went up into the temple to pray, one a Pharisee, and the other a tax-collector.26 Morris notes that the Pharisee stands while he prays (verse 11), which is the normal form for posture to pray in New Testament times (note Matthew 6:5; Mark

21 22 23 24 25 26

N.A.S.B. Ibid, 288. Ibid, 290. Josephus, Antiquities of the Jews. XVIII.10.6. Ibid, XVII.2.4. N.A.S.B.

11:25).27 Jesus shows the holier-than-thou attitude of this Pharisee during his time of prayer at the temple rather than possessing a penitent attitude.28 The Pharisee in this parable represents the attitude that the apostle Paul claims to formerly hold before his conversion. In Philippians 3:4-9, he shows his former confidence in the flesh: circumcised the eighth day, from the right tribe (Benjamin), a Hebrew, zealous, and blameless. Paul shows his

new desire to have a righteousness based upon Christ rather than his own righteousness based upon the law (vs. 9).29 possesses the wrong form of righteousness. The spirit of this prayer is not peculiar to this parable, but this attitude of arrogance is known from other Jewish sources. Note the following prayer from the Babylonian Talmud: I give thanks to thee, O Lord and my God, That thou has set my portion with those who sit in the Beth ha-Midrash and Thou hast not set my portion with those who sit in [street] corners, for I rise early and they rise early, but I rise early for words of Torah and they rise early for frivolous talks; I labour and they labour, but I labour and receive a reward, and they labour and do not receive a reward; I run and they run, but I run to the life of the future world and they run to the pit of destruction.30 The self-righteous Pharisee

The prayer which the Pharisee utters from his mouth speaks volumes about his inner heart. First, he is thankful that he is not like the other

27 Morris, 281. 28 Harrison, 1. 29 N.A.S.B. 30 Maurice Simon (trans.), The Babylonian Talmud Volume I. (London: Soncino, 1948), pg. 172, b. Berakoth 28b, from Betty O.S. Tan, The Parable of the Pharisee and the TaxCollector in Luke 18:9-14: A Study on the Practice of Prayer. Asia Journal of Theology: pg. 291.

people (sinners): not a swindler, unjust, an adulterer, or like this taxcollector (verse 11). Second, he brags about his accomplishments: he fasts twice a week (they were only required to fast once a year, on the Day of Atonement) and pays tithes of everything he owns (verse 12). Fasting twice a week is not an unheard of practice of and Jewish writings speak of fasting taking place on Mondays and Thursdays. The law prescribes certain crops to be tithed (Deuteronomy 14:22), yet he goes beyond what the law requires.31 Jesus, however, condemns the Pharisees not for his excessive

fasting, but rather for not focusing upon the more important matters of the law. For you pay tithe of mint and rue and every kind of garden herb, and yet disregard justice and the love of God; but these are the things you should have done without neglecting the others (Luke 11:42).32 He seems to be a pretty sure of his standing before God, but his righteousness is based upon human accomplishments and not upon God. Tax-collector: The term tax-collector () as found in the

synoptic gospels are not the holders (Lat. publicani) of the tax-farming contracts themselves, but subordinates (Lat. portitores) hired by them. The so-called chief publicans (Zaccheus is a chief publican, Luke 19:2) are usually foreigners, but their underlings are taken from the local population.33 Thus the tax-collector (publican) would earn his livelihood by
31 Morris, 282. 32 N.A.S.B. 33 William F. Ardnt and F. Wilbur Gingrich, A Greek-English Lexicon Of The New Testament and Other Early Christian Literature. 2nd Ed. Revised and Augmented by F. Wilbur Gingrich and Frederick W. Danker From Walter Bauers Fifth Edition, 1958. (Chicago: The University of Chicago Press, 1979), pg. 812.

collecting taxes on behalf of the Romans.34

They were probably in

competition with the temples tax system (the so-called temple tax, see Matthew 17:24) and were looked upon as being ceremonially unclean because of their association with the Roman Gentiles.35 This may explain why the Pharisee in Jesus parable looks down his nose at this tax-collector for even being present in such a sacred place as the temple. Pharisees were bad or self-righteous. Not all

Jesus chooses Matthew to be an

apostle (Matthew 9:9; 10:3) who is a tax-collector by trade (Luke refers to him as Levi, Luke 5:27).36 (Philippians 3:5). In contrast to the haughtiness of the Pharisee, the prayer of the taxcollector is simple and contrite. First, Jesus says that the man is not even Second, he was beating The apostle Paul is also a former Pharisee

willing to lift up his eyes to heaven (verse 13).

his breast (Imperfect tense from , meaning to hit or strike).37 The tense here indicates a continual beating of his breast, an indication of deep sorrow.38 Third, the tax-collector prays, God, be merciful to me, the The word translated here merciful comes from the

sinner (verse 13).

Greek verb meaning to propitiate (passive, to be propitiated, gracious, or merciful).39 The usage of this term in Luke 18:13 express the idea of God being merciful or propitious towards the tax-collector (he being the
34 Ibid, 292. 35 Ibid. 36 Ardnt, 812. 37 Fritz Rienecker, Linguistic Key To The Greek New Testament, Regency Reference Library, Edited by Cleon L. Rogers, Jr. (Grand Rapids: Zondervan, 1980), 195. 38 Morris, 282. 39 Rienecker, 195. There is a connection between this New Testament word and the Old Testament word for covering or mercy seat

11

object of the verb).40

This sinner is appealing to the propitiatory

sacrifice of God and is asking to be under His covenant of grace.41

Jesus. As Jesus narrates this parable, we go back to the first verse of chapter eighteen where Jesus reminds His disciples to pray and not to lose heart. This second parable deals with the religious smugness of a religious teacher (a Pharisee). While the first parable is directed to His disciples,

evidently there are Pharisees among the crowd (as Jesus speaks to His followers) who greatly need this lesson on humility. The context further

reveals others within ear-shot of Jesus teaching, for in Luke 18:18 a certain ruler comes to Jesus and asks Him what shall I do to inherit eternal life?42 Notice Jesus reaches the climax of this parable in the first part of verse fourteen; He says, I tell you, this man went down to his house

justified rather than the other.43 The reason the Pharisee goes away justified is due to the fact that the Pharisee does not possess the humble heart that God desires. Thus Jesus finishes the second half of verse fourteen by saying, for everyone who exalts himself shall be humbled, but he who humbles himself shall be exalted.44 While the Pharisee declares himself to be righteous, the tax-collector is declared to be righteous by
40W.E. Vine, An Expository Dictionary Of New Testament Words. (Nashville: Royal Publishers, Inc., n.d.), s.v. Propitiation, 895. Over in Hebrews 2:17, Christ is the One Who makes the way (expiates or propitiates) for sin through His atoning death, pg. 895. 41 Ibid. 42 N.A.S.B. 43 N.A.S.B. 44 N.A.S.B. The word justify here comes from the Greek word, , meaning to justify or to declare someone to be righteous.

appealing to the mercy or expiation of God.

Sub-Characters To This Parable Although not specifically a part of Jesus parable in Luke 18:9-14, the context immediately following this passage shows those who were bringing their babies to Him so that He might touch them (verse 15). The disciples rebuke these families and try to keep them away from Jesus. Our Lord does not turn the children away, but rather receives them. response to the disciples reaction is in Luke 18:9-14: Permit the children to come to Me, and do not hinder them, for the kingdom of God belongs to such as these, Truly I say to you, whoever does not receive the kingdom of God like a child shall not enter it at all (Luke 18:16-17).45 Notice the

Jesus has a dual purpose for blessing the babies and not turning them away. He is using these precious children as an object lesson; just as they are pure and innocent in the eyes of God, so we are to be innocent when we approach God. If we are unwilling to strive to enter into the kingdom like a little child, then we cannot gain entrance into Him kingdom. Jesus again is dealing here with matters of the heart: being humble, not haughty. Children give their complete trust and dependence upon their earthly parents as we are supposed to rely upon our heavenly Father. This child-like attitude

45 Ibid.

13

does not represent the attitude of the Pharisee.46

Conclusion The narrative concludes, I believe, with Luke reporting the blessing of the babies by our Lord in order to contrast to ways or types of hearts. The heart of the innocent and child-like (represented by the tax-collector) and the heart of the self-righteous (represented by the Pharisee). The answer to the question posed in the introduction to this research paper (why is this parable given?) is borne out by the evidence in the text. Jesus is showing the right way (or attitude) and wrong way (or attitude) to approach God. The right way is through a humble heart, and the wrong way is through a haughty heart. As with many of Jesus parables in Lukes gospel, the lesson does not need to be eternal in order to be immortal. This short narrative, in just a few words, teaches a great theological lesson on Gods mercy and grace. While Gods unmerited favor is free, yet there is a way that we must prepare our hearts (through sincere faith) in order to receive His abundant mercy. If we would receive Gods merciful forgiveness, then we (whether being a Jew, Samaritan, or Gentile) must approach God as an innocent and trusting little child. We can never be good enough, smart enough, or strong enough to

earn Gods grace!

46 Morris, 283. The dependence of the children upon the parent is an idea that is also brought up in class lecture by Dr. Rodney Cloud.

Bibliography
Ardnt, William F. and Wilbur Gingrich. A Greek-English Lexicon Of The New Testament and Other Early Christian Literature. 2nd Ed. Revised and Augmented by F. Wilbur Gingrich and Frederick W. Danker From Walter Bauer's Fifth Edition, 1958. Chicago: The University of Chicago Press, 1979. Barclay, William. And Jesus Said, A Handbook on Parables. Philadelphia: Westminster Press, 1970. Guthrie, Donald. New Testament Introduction. Downers Grove, IL: Intervarsity Press, 1970. Harrison, Stephanie. ""The Case of the Pharisee and the Tax Collector: Justification and Social Location in Luke's Gospel"." Currents in Theology and 15

Missions, April, 2005. Hauer, Christian E. and William A. Young. An Introduction to the Bible: A Journey Into Three Worlds. Englewood Cliffs, NJ: Prentice-Hall, Inc., 1986. Josephus, Flavius. Antiquities of the Jews. Kohlenberger III, John R., Edward W. Goodrick, and James A. Swanson. The Exhaustive Concordance to the Greek New Testament. Grand Rapids: Zondervan, 1995. Lightfoot, Neil R. The Parables of Jesus, Vol. 2. Revised Ed. The Way of Life Series. Abilene: ACU Press, 1986. Morris, Leon. Luke, Tyndale New Testament Commentaries, vol. 3. Downers Grove, IL: Intervarsity Press, Repr. 2008. Neal, John R. The Parable of the Lost Son. Amridge University. Research Paper Presented to Dr. Rodney Cloud in partial fulfillment for The Gospel of Luke (NT 6314A), Spring 2011. New American Standard Bible. Reardon, Patrick Henry. ""The Prayer of the Publican"." Touchstone, A Journal of Mere Christianity, Fall 1996. Rienecier, Fritz. Linguistic Key To The Greek New Testament, Regency Reference Library. Edited by Jr. Cleon L. Roger. Grand Rapids: Zondervan, 1980. Tan, Betty O.S. ""The Parable of the Pharisee and the Tax-Collector in Luke 18:9-14: A Study on the Practice of Prayer."." Asian Journal of Theology, n.d. Vine, W.E. An Expository Dictionary Of New Testament Words. Nashville: Royal Publishers, Inc., n.d.