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The design and scope of our Saviour in this parable is, to reprove and condemn the Pharisees, and in them all other self-justiciaries, who having an high opinion of, and trusting in, their own righteousness, despised others as vile persons, whose religion is not accompanied with ostentation, and who pretend not to such extraordinary degrees of sanctity as themselves.
And the parable further shows, that an humble, self-condemned sinner, who though he has been wicked, is now sensible of it, and with shame and sorrow confesses it before God, is more acceptable than he that vaunts of his virtue, and rests in the outward duties of religion: his pride and exaltation of himself shall abases him, while the other's humility shall exalt him.
This is the general scope of the parable; the particular observations from it are these: 1. The Pharisee and the publican both pray, they both pray together in the place of prayer, the holy temple, and they both pray, with and within themselves. Where the duty and action is the same, there may be a vast difference in the purpose and intention: Does an humble saint pray? So may a haughty hypocrite: Two men went up into the temple to pray, the one a Pharisee, the other a publican.
Observe, 2. The Pharisee's prayer, He stood and prayed with himself, God, I thank thee, etc.
Where note, his gesture, He stood and prayed. Standing and kneeling are praying gestures, but sitting is a rude indecency, except in case of necessity. "In prayer," says pious bishop Hall, "I will either stand as a servant to my Master, or kneel as a subject to my prince."
Note farther, it is said, He prayed; but here is not one petition, but thanksgiving! God, I thank thee, etc.
Whence learn, that thanksgiving is a part of prayer. Hannah's prayer, as it is called, 1Sa_2:1-10 is a canticle, or song of praise. We then pray best when we praise God most.
Again, see the Pharisee's pride in this his prayer: this proud beggar shows not his wounds, but his worth, not his rags, but his robes, not his misery, but his bravery; he brings God Almighty in a reckoning of his services: I fast twice a week, I give alms of all that I possess, and thanks God more that others were bad, than that himself was good. Had the Pharisee with an humble mind thanked God for his restraining grace, that though he was not so good as he should be, that yet he was not so vile and bad as some others, this had been no fault; but when he comes before God with a proud and scornful mind, inwardly pleased that others were so bad, and so much worse than himself; giving thinks rather for others' badness, than his own goodness: this is a wickedness incident to none but devilish dispositions.
Learn hence, that whatsoever shows of goodness an hyocrite may make, yet he is inwardly glad of, and takes a secret delight in, others' badness; God, I thank thee that I am not as this publican; which was a kind of triumph, and proud insultation over the poor publican; he would seem to thank God that he was not so bad as the publican, when indeed he was glad that the publican was not so good as himself.
Observe, 3. The publican's behavior, in an humble sight and sense of his own sinfulness and unworthiness, he stood afar off, probably in the court of the Gentiles, where all sorts of sinners might come; acknowledging thereby that he was unworthy to come near the holy majesty of God; not presuming to lift up his eyes to heaven, that place of perfect holiness and purity; but, like a true self-condemned penitent, smote upon his breast, and in bitter remorse of soul said, God be merciful to me a sinner.
Hence learn, that a truly humble temper of mind well becomes us in all our approaches and addresses to God, and is more acceptable to him than all pompous performances whatsoever.
For observe lastly, the publican being thus condemned of himself, departs justified by God: He went down to his house justified rather than the Pharisee; the Pharisee justified himself, but the publican was justified by God.
Thence learn, that a penitent sinner, who is indeed poor in spirit, is far more esteemed of God, that he that makes long prayers, fasts often, tithes all his substance, and prides himself in all this. Without humility all is vain-glory and hypocrisy; and the seeming most sanctified person that has it not, is like a painted sepulchre, beautiful without, but full of rottenness within.