The case of the Syro-Phoenician woman (Matt. xv. 21-28) runs parallel with this as well as with the "Friend at midnight." Mark how the Lord bore with the woman. He delighted in her faith; it was his happiness to give, and yet he refused; in denying her he denied himself. But by withholding a while, he kindled her love into a brighter, stronger flame. By refusing what she asked, he reduplicated her asking; this is sweet to him and profitable to her. By the long delay on his part and the consequent eager repet.i.tion of the request on her part, a richer boon was prepared and bestowed. Her appet.i.te was greatly quickened, and her satisfying was more full. Who shall be filled most abundantly from the treasures of divine mercy at last? Those who hungered and thirsted most for these treasures in the house of their pilgrimage.

Think of the plainness of this lesson, and the authority which it possesses. Its meaning cannot be mistaken; we know what is spoken here, and we know who speaks. Hath he spoken, and shall he not make it good?

The only begotten Son who is in the bosom of the Father, he hath declared him. Show us the Father, said Philip, and it sufficeth us; here Christ, in answer to his disciples' prayer, is showing the Father.

To reveal the Father's heart he spoke this parable. The helpless, needy woman came and came again, and cried, and would take no refusal, until the judge was compelled by her importunity to grant her request: and this is the picture chosen by the Lord Jesus when he desires to show how G.o.d regards suppliant disciples as they plead at his footstool. It is an amazing revelation, and the best of it is its truth. He who gave it has authority to speak. The Son will not misrepresent the Father; the Father's honour is safe in this Teacher's hands. We learn here, then, that the Hearer of prayer puts himself in the power of a suppliant. He permitted Jacob to wrestle, and the firmer he felt the grasp the more he loved the wrestler. The words, "I will not let thee go except thou bless me," dropping in broken fragments from his lips at intervals as he paused and panted, were sweeter than angels' songs in the ears of the Lord of Hosts. He is the same still, as he is in the New Testament revealed by Jesus. The spirit in man that will take no denial is his special delight; the spirit that asks once and ceases he cannot away with. As the Lord loveth a cheerful giver, he loveth too an eager persevering asker. The door seems narrow, but its narrowness was not meant to keep us out; they please him best who press most heavily on its yielding sides. "The kingdom of heaven suffereth violence, and the violent take it by force." The King of Glory feels well pleased the warriors' onset,--gladly welcomes the conqueror in.

It is indeed blessed to give: but the giver's blessedness is greatly marred by the listlessness of the needy creatures on whom he has bestowed his bounty. If they who need and get the goodness are insensible, and cold, and ungrateful, the joy of the benefactor is proportionally diminished. It is thus with "the giving G.o.d." When the receiver values the bounty, the delight of the bestower is increased.

Thus the Lord Jesus was specially pleased as he healed the daughter of the Syro-Phoenician mother because she gave evidence by her importunity how much she valued the boon; and, on the other hand, his plaintive question, "Where are the nine?" when the lepers took their cure so lightly, shows that he did not much enjoy the act of healing because the diseased made light both of their ailment and their cure.

Come near, press hard, open your mouth wide, pray without ceasing; for this is the kind of asking that the great Giver loves. Unforgiven sin on the conscience keeps the sinful distant, and Satan calls the silence modesty. It is not; they most honour G.o.d who show by their importunity in asking that they value his gifts.

While it is true that prayer should be a continuous fulness in the heart, ever pressing outward and upward, flowing wherever it can find an opening, it is not specifically that characteristic to which this parable points. This is not the lesson, "In everything by prayer and supplication, with thanksgiving, let your requests be made known unto G.o.d:" the lesson here points not to the breadth of a whole spiritual life, but to the length of one line that runs through it. Whatever it be that a disciple desires, and is bent upon obtaining, he should ask not once, or twice, or twenty times, but ask until he obtain it; or until he die with the request upon his lips: and in that case he will get his desire, and more. Trust in G.o.d: trust in his love. He who has not spared his own Son, how shall he not with him freely give us all things? Do not deem that delay is proof of his indifference. Delaying to bestow is not proof of indifference in G.o.d; but ceasing to ask is proof of indifference in man. Christ a.s.sures us he will give: that should induce us to continue asking.

Give me these links--1. Sense of need; 2. Desire to get; 3. Belief that G.o.d has it in store; 4. Belief that though he withholds awhile, he loves to be asked; and 5. Belief that asking will obtain;--give me these links, and the chain will reach from earth to heaven, bringing heaven all down to me, or bearing me up into heaven.

While it is right to generalize the lesson, as we have already done, it is our duty also to notice the special form of the widow's prayer and the Lord's promise: in both cases it is vengeance against an adversary.

The pleading is that the enemy who wronged the widow should be punished by the hand of power: the promise is that G.o.d will avenge his chosen ones, who cry to him.

The case is clearly one in which the weak are overpowered by an adversary too strong for them: unable to defend themselves, or strike down their foe, they betake themselves to G.o.d in prayer. The ailment is specific; such also is the request. Do justice upon this enemy--rid me of his oppression and his presence.

Ah, when a soul feels sin's power a bondage, and sin's presence a loathsome defilement;--when a soul so oppressed flees to the Saviour for deliverance, the Lord will entertain the case, and grant redress. He will avenge. "The G.o.d of peace will bruise Satan under your feet shortly."

No cry that rises from earth to heaven sounds so sweetly in the ear of G.o.d as the cry for vengeance upon the enemy of souls. When there is peace between man and his destroyer, the closet is silent, and no groan of distress from the deep beats against the gate of heaven. This is not what Jesus loves. He came not to send this peace on earth, or in heaven; he came to send a sword. His errand was to produce a deadly quarrel between the captive soul and the wicked one, its captivator. When the cry rises, broken and stifled, but eager, as uttered by one engaged in deadly strife--when the cry, "Avenge me," rises from earth, G.o.d in heaven hears it well pleased. He delights when his people, hating the adversary of their souls, ask him for vengeance; and he will grant it.

Long to the struggling combatant the battle seems to last, but speedily, according to G.o.d's just reckoning, the avenging stroke will fall. If there is delay it is but for a moment, and because this added moment of conflict will make the everlasting victory more sweet.

It is worthy of notice, incidentally, that where an indolent judge, in order to avoid trouble, gives a just sentence to-day, he may, from the same motive, give an unjust sentence to-morrow. He who taught this lesson, knowing all that should befall himself, and hastening forward to his final suffering, knew well that deepest sorrow may spring from the selfishness of an unjust judge which happened for that time to bring deliverance to the widow. Pilate was precisely such a magistrate.

Neither fear of G.o.d nor regard for man was the ultimate reason that determined his decision: the love of his own ease and safety was the hinge on which his judgment turned. He was disposed to do justly rather than unjustly in the case, when the Jewish rulers dragged Jesus to his bar. He would have p.r.o.nounced a righteous judgment if that course had seemed to promise greater or equal advantage to himself. But the priests and people were, like this widow, very importunate and persevering.

"Crucify him, crucify him," they cried. "Why, what evil hath he done?"

"Crucify him, crucify him," rose again in a sound like the voice of many waters from the heaving throng. "Shall I release Jesus?" interposed the irresolute Pilate; "Away with this man, and give us Barabbas," was the instant reply. "Shall I crucify your king?" said Pilate, making yet another effort to escape the toils that were closing round him; but this fence laid him open to the heaviest blow of all: "If thou let this man go, thou art not Caesar's friend." He gave way at last: by their continual coming they wearied him, and he abandoned the innocent to their will.

Thus the unjust as well as the just judgment seat has two sides. Jesus gave the safe side to the poor widow, and accepted the other for himself. He became poor that we might be rich: he was condemned that we might be set free.

XXIX.

THE PHARISEE AND THE PUBLICAN.

"And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, G.o.d, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give t.i.thes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, G.o.d be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."--LUKE xviii. 9-14.

In this parable two great cla.s.ses are represented, not by symbols, but by specimens. Self-righteous men are here represented by a self-righteous man, and repenting sinners by a repenting sinner. The instruction is communicated, not obliquely by a figure, but directly by a fact. The quality of the harvest is shown by samples taken from the heap.

If allegory were deemed an essential ingredient of a parable, this lesson of the Lord would necessarily be excluded from the list; but I am not disposed to adopt such a narrow and artificial definition. Taking a general view of its substance, rather than making a minute inspection of its form, I accept the Pharisee and the publican as a parable according to the common consent of the Church.

It is almost entirely free from critical and exegetical difficulties: he may run who reads its lesson.

In announcing the cla.s.s of persons for whose reproof it was spoken, the evangelist at the outset supplies us with a key that opens all its meaning:--"Certain which trusted in themselves that they were righteous and despised others," were cl.u.s.tering round the Teacher, and mingling with his disciples. He spoke this parable for the purpose of crushing their pride: he will not suffer sin upon them. For their instruction and reproof, these examples are selected and described.

It is not necessary to suppose that the parable pointed exclusively to those who were Pharisees, or exclusively to those who were not: it concerned all who were self-righteous, to whatever sect they externally belonged. We know that within the circle of Christ's devoted followers much of this spirit still lingered. Peter enumerated the sacrifices which he and his comrades had made for their Master, and bluntly demanded what reward they might expect for their fidelity. It is expressly to his own disciples that the Lord, on another occasion, addresses the warning, "Beware of the leaven of the Pharisees, which is hypocrisy." For our benefit, then, even though we be true Christians--for our benefit, and not only for some particular sect, is this instruction given.

"Two men went up into the temple to pray." The temple was the acknowledged place of prayer; to it the devout Jews went at the hour of prayer, if they were near; toward it they looked if they were distant.

The appointment was a help to prayer in the preparatory dispensation: it would be a hindrance if it were maintained still. Not in that one place, but in all places, the true worshippers pray to the Father.

"The one a Pharisee, and the other a publican." The two characters are represented in deep relief: there is no confusion, and no ambiguity.

Each is exhibited in his own colour, and the two are sharply distinguished from each other.

Nor are these two men in all their features diverse: there are points of likeness as well as of difference. It is as profitable to observe wherein they are like as wherein they are unlike. The distinction does not lie in that the one was good while the other was bad: both were evil, and perhaps it would be safe to say, both alike evil. In the end, the one was a sinner forgiven, and the other a sinner unforgiven; but at the beginning both and both equally were sinners. Their sins as to outward form were diverse; but in essential character the sinfulness was in both the same. The Pharisee said and did not; the publican neither said nor did. The Pharisee pretended to a righteousness which he did not possess; the publican neither professed righteousness nor possessed it.

While one maintained the form of G.o.dliness, but denied its power, the other denied both the form and the power of G.o.dliness. At first there is nothing to determine our choice between the two men as to their state before G.o.d: the one was a hypocrite, and the other a worldling. Both alike need pardon, and to both alike pardon is offered in the Gospel.

"The blood of Christ cleanseth us from all sin;" but no effort of our own will cleanse us from any. With the forgiveness that comes through Christ, the Pharisee would have been accepted; but wanting it, the publican would have been cast out. The hinge on which the essential distinction between these two men turned was not the different quant.i.ties of sin which they had severally committed, but the opposite grounds on which they severally placed their trust.[96]

[96] There is a strong resemblance between this pair and the two sons who were severally asked by their father to work in his vineyard.--Parable X.

Both go at the same time to the same place to pray, and both adopt in the main the same att.i.tude in this exercise; they stood while they prayed. This was the ordinary att.i.tude; but kneeling and prostration were also practised. Each of these postures has its own peculiar appropriateness; either is a seemly and a Scriptural method of bringing the position of the body into significant harmony with the desire of the soul. Among those att.i.tudes which are true and right, we are at liberty to adopt that which is in our circ.u.mstances most convenient and seemly.

Alas! there has always been a tendency in man to lay a yoke upon himself and his fellow. Why should we judge one another where our Master has left us free? We may safely lay it down as an absolute rule, without stipulating for even a single exception, that the best position for praying in is the position in which we can best pray.[97]

[97] This question has begun of late to attract a considerable measure of attention in the Presbyterian Churches of this country.

It needs a wise treatment, and, alas! we lack wisdom. For convenience and order, all the members of a worshipping a.s.sembly ought evidently to adopt the same method; but this is not a matter for arbitrary ecclesiastical enactment. The Pharisee and the publican both stood while they prayed; but their prayers seem to have been short. To enact that the congregation must stand during prayer, and then to keep them praying for twenty minutes or half-an-hour, which is sometimes done, seems to be in effect turning prayer into penance.

"The Pharisee stood and prayed thus with himself, G.o.d, I thank thee,"

&c. Those expositors are probably right who think that "with himself" is connected with "stood," rather than "prayed." It is in perfect accord with the narrative to intimate that he stood by himself--he was not the man to mingle with the common herd of worshippers; but it does not seem congruous to intimate that he prayed with himself. His prayer is addressed to G.o.d; he has no doubt much to do with himself while he utters it, but so has his neighbour the publican. As much as the proud man deals with himself to contemplate his own goodness during prayer, so much does the humble man deal with himself to contemplate his own badness. It is not then intimated that he prayed by himself, but that he stood by himself while he was praying. He counted that he belonged to the aristocracy in the kingdom of G.o.d, and must get a position apart from the mult.i.tude.[98]

[98] Sta?e?? p??? ?a?t??, standing by himself, as if it were ?a?'

?a?t??. Thus the relation is preserved with the position of the publican, a????e? ?st??. Either stood alone, but for opposite reasons: the Pharisee stood forward alone, because he thought other worshippers were not fit to be in his company; the publican stood back alone, because he considered himself unworthy to mingle with other worshippers. It may be worth while to mention, for the sake of the English reader, the order of the words in the original is, "The Pharisee standing with himself, thus prayed." You must be guided entirely by the sense in determining whether to read it, Standing with himself, thus prayed; or standing, with himself thus prayed.

In yet one other point the two suppliants are like each other; both alike look into their own hearts and lives; and both permit the judgment thus formed to determine the form and matter of their prayer. Both addressed themselves to the work of self-examination, and the prayers that follow are the fruits of their research.

At this point the two men part company, and move in opposite directions--the one found in himself only good, the other found in himself only evil. In both, and in both alike, there was only evil; but the publican discovered and confessed the truth regarding himself, while the Pharisee either blindly failed to see his own sin, or falsely refused to confess it.

The error of the Pharisee does not lie in the form or matter of his prayer. It is substantially a song of thanksgiving. This is never out of place; praise is comely. There is not a living man on the earth who has not ground for giving praise to G.o.d every day, and all day. Nor does his prayer necessarily transgress the strict limits of truth when he says, "G.o.d, I thank thee that I am not as other men." If he had been employed in numbering the mercies of G.o.d--if he had meditated on his privileges, till he was lost in wonder, that so many benefits had been conferred on one so worthless, he might with truth have burst into the exclamation, "I am not as other men." As a true penitent, when employed in considering his own sin, truly describes himself as the chief of sinners; so a thankful man, lost in the mult.i.tude of G.o.d's mercies, thinks in all simplicity that none in all the world have been so highly favoured as himself. From his own view-point a true worshipper truly counts both his sins and his mercies greater than those of other men.

When he confesses his sins he counts and calls them deeper than those of others; when he recounts the benefits he has received from G.o.d, he says that they are greater than others have enjoyed. Glad praise and weeping confession correspond to each other in a true heart, as correspond the height of the sky and the depth of its shadow in still waters. When the clouds above you become high, the shadow of them beneath you becomes correspondingly deep. The same man who said, "I am chief of sinners,"

said also, "Thanks be to G.o.d for his unspeakable gift."

It is not, then, for what he has said that the Pharisee is condemned, even when he announces that he is not as other men. If conscious of unworthiness, and amazed at G.o.d's long-suffering, he had exclaimed, I am not like other men--I have been spared and instructed, and invited and taught and led with a paternal tenderness that others do not enjoy, his thanksgiving would have been sweet incense as it rose to the throne of the Most High. He presumes to give thanks not for what he has received, but for what he is and does. Here lies his condemnation. It is not in the thanks but in the reason for the thanks that the old serpent lurks; he is delighted not with what G.o.d has graciously bestowed on him, but with what he has meritoriously given to G.o.d.

The sense in the original is more comprehensive than that which the English conveys; other men here mean all others. On one side he places himself, and on the other side the rest of human kind: the result of the comparison in his judgment is that he is better than all.

Three of the more articulate and manifest forms of wickedness he enumerates, in order by the contrast to set forth his own purity.

"Extortioners" are officials having a right to something, who unjustly force from an oppressed people more than is due; the "unjust" are those who deal unfairly in the ordinary intercourse of life; and adulterers are, in fact, and were then accounted the deepest and most daring transgressors of the laws both human and divine. Probably the Pharisee was in point of fact free in his conduct from all these vices; there is nothing in the parable that forbids us in these matters to take him at his word.

Instead of extending the list of vices of which he felt himself free, he cuts the matter short by a general comparison between himself and the publican. The contempt in which the tax-farmers were held by the stricter Jews shines out in every page of the Gospel, and is well understood by the readers of the Scriptures. By way of purging himself from sin in the lump, he says shortly, "I am not as this publican." In order to condemn the Pharisee on this point, it is not necessary to suppose that he made a wrong estimate of his neighbour. Granted that this publican had up to this hour been stained with all these three vices, and that the Pharisee, knowing his character, formed a correct judgment regarding it; still his condemnation remains the same; it is not the part of one sinner to judge and condemn another.

"I fast twice in the week, I give t.i.thes of all that I possess,"--all that I acquire; it is not capital but income. It is a picture of mere self-righteousness. His judgment was wrong from the root; he knew neither his own heart nor G.o.d's law. Pharisee as he was, he might have learned from the prophet Isaiah the true state of the case, "We are all as an unclean thing; and all our righteousnesses are as filthy rags."[99]

[99] He obtained this self-confidence by comparing himself not with the law of G.o.d, but with others who seemed worse than himself. When a man compares himself with robbers and adulterers, for whom the sword and the prison are prepared, he may easily seem to himself like an angel.--_Arndt_.

"The publican standing afar off," &c. The difference does not lie in that this was a good man while the other was bad. This is a sinner too; but he has come to know it, and therein lies the distinction between him and the Pharisee. His judgment of himself accords with his actual state and character; he knows and owns the truth regarding his own sinfulness.