Two Men At Prayer
Preaching
Preaching The Parables
Series III, Cycle C
1. Text
[Jesus] also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: [10] "Two men went up to the temple to pray, one a Pharisee and the other a tax collector. [11] The Pharisee, standing by himself, was praying thus, 'God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. [12] I fast twice a week; I give a tenth of all my income.' [13] But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, 'God, be merciful to me, a sinner!' [14] I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted."
2. What's Happening?
First Point Of Action
Jesus compares the self-righteous Pharisee with the humble person, a tax collector.
Second Point Of Action
The Pharisee self-praises to God as one who is better than others. The Pharisee lists attributes according to the letter of the Law credentials.
Third Point Of Action
Too humble to look toward heaven as he prayed, the tax collector berated himself through the beating of his breast and the words of his prayer.
Fourth Point Of Action
Jesus comments on humility versus self-glorification.
3. Spadework
Fast
When properly observed, fasting is an act of humbling the soul before God: "When I humbled my soul / with fasting, / they insulted me for doing / so" (Psalm 69:10). Again in Hebrew Scripture, fasting is a God-directed act:
Then his servants said to [David when his child by Uriah died], "What is this thing that you have done? You fasted and wept for the child while it was alive; but when the child died, you rose and ate food." He said, "While the child was still alive, I fasted and wept; for I said, 'Who knows? The Lord may be gracious to me, and the child may live.' But now he is dead; why should I fast? Can I bring him back again? I shall go to him, but he will not return to me." -- 2 Samuel 12:21-23
Of the eleven biblical references to "fasted," only the following occurs in the New Testament:
Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. He fasted forty days and forty nights, and afterwards he was famished. The tempter came and said to him, "If you are the Son of God, command these stones to become loaves of bread." But he answered, "It is written, 'One does not live by bread alone, but by every word that comes from the mouth of God.'Ê" -- Matthew 4:1-4
Of those usages of "fast" as the withholding of food, fifteen occur in Hebrew Scripture. "Fasting" appears eleven times in Hebrew Scripture. Five of the six New testament references to "fast" appear in the Synoptic Gospels. Four of six New Testament references to "fasting" refer to the above verses in the Gospels of Luke, Mark, and Matthew.
Christ redirects the act of fasting to God rather than as the ostentatious activity displayed by Pharisees:
And whenever you fast, do not look dismal, like the hypocrites, for they disfigure their faces so as to show others that they are fasting. Truly I tell you, they have received their reward. But when you fast, put oil on your head and wash your face, so that your fasting may be seen not by others but by your Father who is in secret; and your Father who sees in secret will reward you. -- Matthew 6:16-18
Again, Jesus' focus is on a meaningful fast rather than a frequent but empty ritual done for the wrong reason:
Then they said to him, "John's disciples, like the disciples of the Pharisees, frequently fast and pray, but your disciples eat and drink." Jesus said to them, "You cannot make wedding guests fast while the bridegroom is with them, can you? The days will come when the bridegroom will be taken away from them, and then they will fast in those days." -- Luke 5:33-35
(See also Matthew 9:14ff and Mark 2:18ff.)
For an eloquent explanation of fasting as a means of promoting justice and social change, see Isaiah 58:3-9:
"Why do we fast, but you do not see? Why humble ourselves, but you do not notice?" Look, you serve your own interest on your fast day, and oppress all your workers. Look, you fast only to quarrel and to fight and to strike with a wicked fist. Such fasting as you do today will not make your voice heard on high. Is such the fast that I choose, a day to humble oneself? Is it to bow down the head like a bulrush, and to lie in sackcloth and ashes?
Will you call this a fast, a day acceptable to the Lord? Is not this the fast that I choose: to loose the bonds of injustice, to undo the thongs of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry, and bring the homeless poor into your house; when you see the naked, to cover them, and not to hide yourself from your own kin?
Then your light shall break forth like the dawn, and your healing shall spring up quickly; your vindicator shall go before you, the glory of the Lord shall be your rear guard. Then you shall call, and the Lord will answer; you shall cry for help, and he will say, Here I am.
In further contrast to the sober-faced but false fasting of the Pharisee, the prophet Zechariah proclaims that some of the fasts, "shall be seasons of joy and gladness, and cheerful festivals for the house of Judah: therefore love truth and peace" (Zechariah 8:19).
Humble
Twice, Christ refers to himself as humble: "Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls" (Matthew 11:29). See also Matthew 21:5, the Palm Sunday entry to Jerusalem.
Humility is a difficult concept. It has little to do with prideful or arrogant behavior but rather deprives an individual of self-esteem or self-worth. It suggests a modesty and purity both of spirit and behavior. One who is humble is unpretentious, lacking a sense of self-importance. To be humble is not to be humiliated, which is a suffering of loss of self-respect or dignity. The usual synonyms for humble may appear unappetizing to a well-balanced Christian of today who also is in prime mental and spiritual health.
"Humble" occurs 38 times in the Bible, 26 of which are found in the Hebrew Scripture. Of the dozen references in the New Testament, six appear in the Gospels of Matthew and Luke. (See Section 4 of this chapter.)
Christ had a predecessor whom God lifted up because of his humility. "Now the man Moses was very humble, more so than anyone else on the face of the earth" (Numbers 12:3). Because of Moses' humility, God defended Moses when Miriam and Aaron decried his marriage to a Cushite woman. God said that when prophets were around, he spoke to them in visions and dreams. However, God entrusts Moses with all his house: "With him I speak face to face -- clearly, not in riddles; and he beholds the form of the Lord" (Numbers 12:8).
Humility gains status with God. Humility, along with praying, seeking God's face, and turning from wicked ways, is requisite to God's hearing, forgiving, and healing. (See 2 Chronicles 7:14.) In contrast to the disgrace that comes with pride, wisdom accompanies those who are humble. (See Proverbs 11:2.)
God takes an active role in the life of the humble. "[God] leads the humble in what is right, and teaches the humble his way" (Psalm 25:9). God "revive[s] the spirit of the humble, and revive[s] the heart of the contrite" (Isaiah 57:15). See also Isaiah 66:2.
The author of 1 Peter sums up the way of the Christian: "Finally, all of you, have unity of spirit, sympathy, love for one another, a tender heart, and a humble mind" (1 Peter 3:8).
Pharisee(s)
Were advocates of the Kohlberg (Piaget) theory of progressive moral/religious growth to characterize the developmental level of the Pharisees, they might perceive them as stuck at the people-pleasing law and order stage that hinges on responding to duty.1 The Pharisees condemn Jesus for eating with or even associating with sinners and tax collectors. (See Mark 2:16, Luke 5:30, and Luke 7:39.) The Pharisees notice that Jesus does not follow the traditional ritual of hand washing before dinner. (See Luke 11:37-38.)
By contrast, Jesus criticizes the Pharisees for seeing no farther than obedience to the letter of the law. According to Jesus, the Pharisaic understanding of the law is backward. They neglect the important human and humanizing dimensions of justice, mercy, and faith but are good at tithing mint, dill, and cummin. (See Matthew 23:23.)
Jesus chides the hypocritical ways of the Pharisees that cannot envision human possibility: "But woe to you, scribes and Pharisees, hypocrites! For you lock people out of the kingdom of heaven. For you do not go in yourselves, and when others are going in, you stop them" (Matthew 23:13), and "You blind Pharisee! First clean the inside of the cup, so that the outside also may become clean" (Matthew 23:26).
Christ's task was to draw the human family toward a higher level of existence. He himself attained the apex of moral thinking, the level of "principled conscience."2 At this level of moral awareness, one practices a genuine interest in the welfare of others, respecting universal principles and the demands of individual conscience.
Nine biblical references to "Pharisee" and 79 references to "Pharisees" appear in the New Testament. In addition to two named men, Nicodemus and Gamaliel, identified biblically as Pharisees (John 3:1 and Acts 5:34), the Apostle Paul identified himself as a Pharisee. His testimony to King Agrippa II offers further understanding to this sect. Paul testified before the king that he once "belonged to the strictest sect of our religion and lived as a Pharisee" (Acts 26:5). Before the council, he said, "Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection of the dead" (Acts 23:6).
In the letter to the Philippians, he gave the following description of his earlier lifestyle and his renunciation of that way of life:
... [C]ircumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless ... For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith. -- Philippians 3:5-9
Pray(er)
See Cycle C, Parable 7, A Midnight Friend and Cycle C, Parable 17, The Uncaring Judge.
Righteous
Of the 217 references to "righteous," 165 occur in the Hebrew Scripture. The Psalms contain 56 references with 51 in Proverbs. In the New Testament, 22 of the 52 usages appear in the Gospels. "Righteousness" appears 194 times.
In Genesis, Noah is described as a righteous person, that is, "blameless in his generation" (Genesis 6:9). The righteous are not wicked. (See Genesis 18:25.) Saul said David was more righteous then he, "for you have repaid me good, whereas I have repaid you evil" (1 Samuel 24:17).
"Bold as a lion," the righteous fulfill their promises, do what is lawful and right, offer good advice to friends, hate falsehood, ponder their answers, and find refuge in their integrity. (See Nehemiah 9:8, Ezekiel 18:5, Proverbs 12:26, 13:5, 14:32, 15:28, and 28:1.) "[T]here is nothing twisted or crooked in" the words of the righteous" (Proverbs 8:8). "The fruit of the righteous is a tree of life" (Proverbs 11:30). "[T]he righteous give and do not hold back" (Proverbs 21:26). The righteous know the rights of the poor. (See Proverbs 29:6.)
Both Eliphaz and Bildad wonder aloud, "Can mortals be righteous before God? Can human beings be pure before their Maker?" (Job 4:17). See also Job 25:4. Even as he ponders, Job concludes, "Yet the righteous hold to their way, and they that have clean hands grow stronger and stronger" (Job 17:9). The righteous one serves God. (See Malachi 3:18.)
The Psalmist speaks often of righteousness. The righteous are upright in heart and are joyful. (See Psalm 11:7, 32:11, and 68:3.) "The mouths of the righteous utter wisdom, and their tongues speak justice" (Psalm 37:30). See also Psalm 94:15. The righteous leave judging to God: "Surely there is a reward for the righteous; surely there is a God who judges on earth" (Psalm 58:11). "Better is a little that the righteous person has than the abundance of many wicked" (Psalm 37:16).
On the down side, the philosopher writes, "In my vain life I have seen everything; there are righteous people who perish in their righteousness, and there are wicked people who prolong their life in their evildoing" (Ecclesiastes 7:15).
Jesus lambasts the self-righteous Pharisees as hypocrites who present themselves as righteous. In addition to the present text: "Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which on the outside look beautiful, but inside they are full of the bones of the dead and of all kinds of filth" (Matthew 23:27). In addition to today's text, see Luke 5:32.
Christ realizes the gap between reality and the ideal. He understands human nature and has compassion for the imperfect person who is trying to do better: "Go and learn what this means, 'I desire mercy, not sacrifice.' For I have come to call not the righteous but sinners" (Matthew 9:13); "When Jesus heard this, he said to them, 'Those who are well have no need of a physician, but those who are sick; I have come to call not the righteous but sinners'Ê" (Mark 2:17); and "Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance" (Luke 15:7).
Christ presents a God great and merciful enough to encompass both the unrighteous and those who are trying to live right: "But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous" (Matthew 5:44-45).
Tax Collector
While the Pharisees ostracized tax collectors, Christ's attitude toward them was that of inclusion. See the story about Zacchaeus in Luke 9:12ff. See also the story about Levi in Luke 5:27 and the calling of Matthew in Matthew 10:3. Zacchaeus, Levi, and Matthew were tax collectors. See also Cycle C, Parable 4, The Prodigal Sons.
Tithe(s)
Twelve biblical references cite "tithes" and thirteen use "tithe." Eleven are located in the Pentateuch. The first instance of tithing occurs in the first book of the Law: "And Abram gave [the king of Sodom] one tenth of everything" (Genesis 14:20b). The next occurrence relates to Jacob's promise after his ladder dream: "Then Jacob made a vow, a gift of gratitude, saying, 'If God will be with me, and will keep me in this way that I go, and will give me bread to eat and clothing to wear, so that I come again to my father's house in peace, then the Lord shall be my God ... and of all that you give me I will surely give one tenth to you' " (Genesis 28:20-22).
The tithe then was a gift for the support of the priests and the religious leaders, the tribe of Levi who were entrusted with the tabernacle, in return for the service they performed. They had no allotment in their land and were to set apart a tithe of the tithe. See Numbers 18:20-21 and 18:25-27. See also Deuteronomy 14:22-23, and 28-29, and 26:12; 2 Chronicles 31:4-6; Nehemiah 10:38 and 13:12; and Malachi 3:10.
The two New Testament references to tithing by Jesus are of a critical nature. With woe, Jesus singles out the hypocritical scribes and Pharisees: "But woe to you Pharisees! For you tithe mint and rue and herbs of all kinds, and neglect justice and the love of God; it is these you ought to have practiced, without neglecting the others" (Luke 11:42). See also Matthew 23:23.
4. Parallel Scripture
The present text reads, "I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted" (Luke 18:14b). In the parable of the Wedding Banquet, Jesus said, "For all who exalt themselves will be humbled, and those who humble themselves will be exalted" (Luke 14:11). (See Cycle A, Parable 11, Places Of Honor.)
Speaking to the crowds and to his disciples about the Pharisees, Jesus said, "All who exalt themselves will be humbled, and all who humble themselves will be exalted" (Matthew 23:12). See also Matthew 18:4: "Whoever becomes humble like this child is the greatest in the kingdom of heaven."
5. Chat Room
Newer Christian: I must admit to getting a chuckle out of the "gray hair" Proverb. Do you remember it? "Gray hair is a crown of glory; it is gained in a righteous life" (Proverbs 16:31). Now that makes one think twice about being righteous! To me it is a puzzle. My goal is to be righteous, yet if I think I approach being righteous, I probably am self-righteous. I have no desire to effuse pride. I would like to be seen as humble, yet I feel great after doing something meaningful for others.
Seasoned Christian: Seems to me you are rather hard on yourself. Persistence, not perfection, is the goal here. When we stumble, we rise and continue to try moving forward. For me, being righteous and being humble are something like being courageous.
A friend once confided that others said to her, "With all your disabilities, you are such a courageous person." The friend thought courage must be one of those qualities others see in you. It must be reflected because she did not feel courageous. She simply arose each day and kept plugging along. Bit by bit, not realizing how others perceived her, she moved forward through her day and her career.
Newer Christian: I want being a Christian to make a difference in my life. How do I let others know that I am a Christian? It is more than a cross around my neck or God-talk or carrying a Bible. That would embarrass me. I take my faith seriously, but I do not want to be dubbed a goodie-goodie.
Seasoned Christian: There is a time for wearing a cross and using God-talk and carrying a Bible. My guess is you could be doing all that with the attitude of showing others you are a practicing Christian and they still would say, "You're no real Christian."
Newer Christian: If one suggested, for instance, that a couple were to enter church wearing unsuitable clothing, I would still welcome them and disregard their appearance, lifestyle, or any other differences that might set them apart.
Seasoned Christian: And if you met the same folks in town on a cold day, you might cross the street to offer a couple jackets rather than scorn. The way we treat others tells more about the influence of Christ upon our lives than the external trappings of our religion.
Newer Christian: What about tithing? Is sharing ten percent of my income enough?
Seasoned Christian: Is it more than you can afford? Is it within your means? Those are the questions to consider first.
Newer Christian: I feel guilty when the volunteers for cancer and diabetes and heart and arthritis all come around. I give what I can. It adds up. I find enough to share. To volunteer to acquire $100 worth of pledges or walk five miles for CROP works better for me.
Seasoned Christian: There are many ways to share in addition to giving part of your money. The giving of your time, your compassion, and your talents also reflects a generous heart. The spirit of your giving makes the difference. That is the new law about giving beyond the external decrees that might be perfunctory or for show.
Newer Christian: If giving of myself and being a welcoming person are dimensions of righteousness in the best sense, then my alertness to the needs and cares of others and to how I might respond are valuable.
Also A Christian: Hello. I have been following your exchange on my office screen. I am a wealthy woman with money to share. As a result, others approach me constantly. I give to my church as part of my membership responsibility. However, I feel that my real giving is the quiet gift. Through the years, I have sent our church's children to camp, assumed budget shortfalls for seniors, and helped with college tuition.
Newer Christian: Hello to you. I agree that it is okay to feel pleased about what you do.
Also A Christian: That is how I feel about it. I neither berate myself for not giving more nor do I broadcast what I do. It is enough that God is aware. My heart is thankful for the means to be generous.
Seasoned Christian: I like to focus upon the positive energy of our faith. A negative stance of extreme self-denial or humility that approaches self-humiliation can only be excessive. Respect for the whole human family includes respecting ourselves.
Newer Christian: Righteousness is about the justice of being a fully welcoming person. It comes from the inside. Can we ever trust in ourselves that we are the humble righteous?
Seasoned Christian: Only God can judge that.
Also A Christian: I believe a piece of God lives within us that recognizes the right way to live.
Also A Christian: When we begin to understand Christ's view of the righteous and the unrighteous, we begin to understand humility. There is no room for artificial behavior adopted to impress others.
New Christian: Then how we pray mirrors how we live as Christians.
Also A Christian: And how we live reflects how we pray.
____________
1. Robert N. Barger. "A Summary Of Lawrence Kohlberg's Stages of Moral Development," copyright 2000 by Robert N. Barger, Ph.D. University of Notre Dame Notre Dame, Indiana 46556. Http://www.nd.edu/~rbarger/kohlberg.html.
2. Ibid.
[Jesus] also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: [10] "Two men went up to the temple to pray, one a Pharisee and the other a tax collector. [11] The Pharisee, standing by himself, was praying thus, 'God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. [12] I fast twice a week; I give a tenth of all my income.' [13] But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, 'God, be merciful to me, a sinner!' [14] I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted."
2. What's Happening?
First Point Of Action
Jesus compares the self-righteous Pharisee with the humble person, a tax collector.
Second Point Of Action
The Pharisee self-praises to God as one who is better than others. The Pharisee lists attributes according to the letter of the Law credentials.
Third Point Of Action
Too humble to look toward heaven as he prayed, the tax collector berated himself through the beating of his breast and the words of his prayer.
Fourth Point Of Action
Jesus comments on humility versus self-glorification.
3. Spadework
Fast
When properly observed, fasting is an act of humbling the soul before God: "When I humbled my soul / with fasting, / they insulted me for doing / so" (Psalm 69:10). Again in Hebrew Scripture, fasting is a God-directed act:
Then his servants said to [David when his child by Uriah died], "What is this thing that you have done? You fasted and wept for the child while it was alive; but when the child died, you rose and ate food." He said, "While the child was still alive, I fasted and wept; for I said, 'Who knows? The Lord may be gracious to me, and the child may live.' But now he is dead; why should I fast? Can I bring him back again? I shall go to him, but he will not return to me." -- 2 Samuel 12:21-23
Of the eleven biblical references to "fasted," only the following occurs in the New Testament:
Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. He fasted forty days and forty nights, and afterwards he was famished. The tempter came and said to him, "If you are the Son of God, command these stones to become loaves of bread." But he answered, "It is written, 'One does not live by bread alone, but by every word that comes from the mouth of God.'Ê" -- Matthew 4:1-4
Of those usages of "fast" as the withholding of food, fifteen occur in Hebrew Scripture. "Fasting" appears eleven times in Hebrew Scripture. Five of the six New testament references to "fast" appear in the Synoptic Gospels. Four of six New Testament references to "fasting" refer to the above verses in the Gospels of Luke, Mark, and Matthew.
Christ redirects the act of fasting to God rather than as the ostentatious activity displayed by Pharisees:
And whenever you fast, do not look dismal, like the hypocrites, for they disfigure their faces so as to show others that they are fasting. Truly I tell you, they have received their reward. But when you fast, put oil on your head and wash your face, so that your fasting may be seen not by others but by your Father who is in secret; and your Father who sees in secret will reward you. -- Matthew 6:16-18
Again, Jesus' focus is on a meaningful fast rather than a frequent but empty ritual done for the wrong reason:
Then they said to him, "John's disciples, like the disciples of the Pharisees, frequently fast and pray, but your disciples eat and drink." Jesus said to them, "You cannot make wedding guests fast while the bridegroom is with them, can you? The days will come when the bridegroom will be taken away from them, and then they will fast in those days." -- Luke 5:33-35
(See also Matthew 9:14ff and Mark 2:18ff.)
For an eloquent explanation of fasting as a means of promoting justice and social change, see Isaiah 58:3-9:
"Why do we fast, but you do not see? Why humble ourselves, but you do not notice?" Look, you serve your own interest on your fast day, and oppress all your workers. Look, you fast only to quarrel and to fight and to strike with a wicked fist. Such fasting as you do today will not make your voice heard on high. Is such the fast that I choose, a day to humble oneself? Is it to bow down the head like a bulrush, and to lie in sackcloth and ashes?
Will you call this a fast, a day acceptable to the Lord? Is not this the fast that I choose: to loose the bonds of injustice, to undo the thongs of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry, and bring the homeless poor into your house; when you see the naked, to cover them, and not to hide yourself from your own kin?
Then your light shall break forth like the dawn, and your healing shall spring up quickly; your vindicator shall go before you, the glory of the Lord shall be your rear guard. Then you shall call, and the Lord will answer; you shall cry for help, and he will say, Here I am.
In further contrast to the sober-faced but false fasting of the Pharisee, the prophet Zechariah proclaims that some of the fasts, "shall be seasons of joy and gladness, and cheerful festivals for the house of Judah: therefore love truth and peace" (Zechariah 8:19).
Humble
Twice, Christ refers to himself as humble: "Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls" (Matthew 11:29). See also Matthew 21:5, the Palm Sunday entry to Jerusalem.
Humility is a difficult concept. It has little to do with prideful or arrogant behavior but rather deprives an individual of self-esteem or self-worth. It suggests a modesty and purity both of spirit and behavior. One who is humble is unpretentious, lacking a sense of self-importance. To be humble is not to be humiliated, which is a suffering of loss of self-respect or dignity. The usual synonyms for humble may appear unappetizing to a well-balanced Christian of today who also is in prime mental and spiritual health.
"Humble" occurs 38 times in the Bible, 26 of which are found in the Hebrew Scripture. Of the dozen references in the New Testament, six appear in the Gospels of Matthew and Luke. (See Section 4 of this chapter.)
Christ had a predecessor whom God lifted up because of his humility. "Now the man Moses was very humble, more so than anyone else on the face of the earth" (Numbers 12:3). Because of Moses' humility, God defended Moses when Miriam and Aaron decried his marriage to a Cushite woman. God said that when prophets were around, he spoke to them in visions and dreams. However, God entrusts Moses with all his house: "With him I speak face to face -- clearly, not in riddles; and he beholds the form of the Lord" (Numbers 12:8).
Humility gains status with God. Humility, along with praying, seeking God's face, and turning from wicked ways, is requisite to God's hearing, forgiving, and healing. (See 2 Chronicles 7:14.) In contrast to the disgrace that comes with pride, wisdom accompanies those who are humble. (See Proverbs 11:2.)
God takes an active role in the life of the humble. "[God] leads the humble in what is right, and teaches the humble his way" (Psalm 25:9). God "revive[s] the spirit of the humble, and revive[s] the heart of the contrite" (Isaiah 57:15). See also Isaiah 66:2.
The author of 1 Peter sums up the way of the Christian: "Finally, all of you, have unity of spirit, sympathy, love for one another, a tender heart, and a humble mind" (1 Peter 3:8).
Pharisee(s)
Were advocates of the Kohlberg (Piaget) theory of progressive moral/religious growth to characterize the developmental level of the Pharisees, they might perceive them as stuck at the people-pleasing law and order stage that hinges on responding to duty.1 The Pharisees condemn Jesus for eating with or even associating with sinners and tax collectors. (See Mark 2:16, Luke 5:30, and Luke 7:39.) The Pharisees notice that Jesus does not follow the traditional ritual of hand washing before dinner. (See Luke 11:37-38.)
By contrast, Jesus criticizes the Pharisees for seeing no farther than obedience to the letter of the law. According to Jesus, the Pharisaic understanding of the law is backward. They neglect the important human and humanizing dimensions of justice, mercy, and faith but are good at tithing mint, dill, and cummin. (See Matthew 23:23.)
Jesus chides the hypocritical ways of the Pharisees that cannot envision human possibility: "But woe to you, scribes and Pharisees, hypocrites! For you lock people out of the kingdom of heaven. For you do not go in yourselves, and when others are going in, you stop them" (Matthew 23:13), and "You blind Pharisee! First clean the inside of the cup, so that the outside also may become clean" (Matthew 23:26).
Christ's task was to draw the human family toward a higher level of existence. He himself attained the apex of moral thinking, the level of "principled conscience."2 At this level of moral awareness, one practices a genuine interest in the welfare of others, respecting universal principles and the demands of individual conscience.
Nine biblical references to "Pharisee" and 79 references to "Pharisees" appear in the New Testament. In addition to two named men, Nicodemus and Gamaliel, identified biblically as Pharisees (John 3:1 and Acts 5:34), the Apostle Paul identified himself as a Pharisee. His testimony to King Agrippa II offers further understanding to this sect. Paul testified before the king that he once "belonged to the strictest sect of our religion and lived as a Pharisee" (Acts 26:5). Before the council, he said, "Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection of the dead" (Acts 23:6).
In the letter to the Philippians, he gave the following description of his earlier lifestyle and his renunciation of that way of life:
... [C]ircumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless ... For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith. -- Philippians 3:5-9
Pray(er)
See Cycle C, Parable 7, A Midnight Friend and Cycle C, Parable 17, The Uncaring Judge.
Righteous
Of the 217 references to "righteous," 165 occur in the Hebrew Scripture. The Psalms contain 56 references with 51 in Proverbs. In the New Testament, 22 of the 52 usages appear in the Gospels. "Righteousness" appears 194 times.
In Genesis, Noah is described as a righteous person, that is, "blameless in his generation" (Genesis 6:9). The righteous are not wicked. (See Genesis 18:25.) Saul said David was more righteous then he, "for you have repaid me good, whereas I have repaid you evil" (1 Samuel 24:17).
"Bold as a lion," the righteous fulfill their promises, do what is lawful and right, offer good advice to friends, hate falsehood, ponder their answers, and find refuge in their integrity. (See Nehemiah 9:8, Ezekiel 18:5, Proverbs 12:26, 13:5, 14:32, 15:28, and 28:1.) "[T]here is nothing twisted or crooked in" the words of the righteous" (Proverbs 8:8). "The fruit of the righteous is a tree of life" (Proverbs 11:30). "[T]he righteous give and do not hold back" (Proverbs 21:26). The righteous know the rights of the poor. (See Proverbs 29:6.)
Both Eliphaz and Bildad wonder aloud, "Can mortals be righteous before God? Can human beings be pure before their Maker?" (Job 4:17). See also Job 25:4. Even as he ponders, Job concludes, "Yet the righteous hold to their way, and they that have clean hands grow stronger and stronger" (Job 17:9). The righteous one serves God. (See Malachi 3:18.)
The Psalmist speaks often of righteousness. The righteous are upright in heart and are joyful. (See Psalm 11:7, 32:11, and 68:3.) "The mouths of the righteous utter wisdom, and their tongues speak justice" (Psalm 37:30). See also Psalm 94:15. The righteous leave judging to God: "Surely there is a reward for the righteous; surely there is a God who judges on earth" (Psalm 58:11). "Better is a little that the righteous person has than the abundance of many wicked" (Psalm 37:16).
On the down side, the philosopher writes, "In my vain life I have seen everything; there are righteous people who perish in their righteousness, and there are wicked people who prolong their life in their evildoing" (Ecclesiastes 7:15).
Jesus lambasts the self-righteous Pharisees as hypocrites who present themselves as righteous. In addition to the present text: "Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which on the outside look beautiful, but inside they are full of the bones of the dead and of all kinds of filth" (Matthew 23:27). In addition to today's text, see Luke 5:32.
Christ realizes the gap between reality and the ideal. He understands human nature and has compassion for the imperfect person who is trying to do better: "Go and learn what this means, 'I desire mercy, not sacrifice.' For I have come to call not the righteous but sinners" (Matthew 9:13); "When Jesus heard this, he said to them, 'Those who are well have no need of a physician, but those who are sick; I have come to call not the righteous but sinners'Ê" (Mark 2:17); and "Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance" (Luke 15:7).
Christ presents a God great and merciful enough to encompass both the unrighteous and those who are trying to live right: "But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous" (Matthew 5:44-45).
Tax Collector
While the Pharisees ostracized tax collectors, Christ's attitude toward them was that of inclusion. See the story about Zacchaeus in Luke 9:12ff. See also the story about Levi in Luke 5:27 and the calling of Matthew in Matthew 10:3. Zacchaeus, Levi, and Matthew were tax collectors. See also Cycle C, Parable 4, The Prodigal Sons.
Tithe(s)
Twelve biblical references cite "tithes" and thirteen use "tithe." Eleven are located in the Pentateuch. The first instance of tithing occurs in the first book of the Law: "And Abram gave [the king of Sodom] one tenth of everything" (Genesis 14:20b). The next occurrence relates to Jacob's promise after his ladder dream: "Then Jacob made a vow, a gift of gratitude, saying, 'If God will be with me, and will keep me in this way that I go, and will give me bread to eat and clothing to wear, so that I come again to my father's house in peace, then the Lord shall be my God ... and of all that you give me I will surely give one tenth to you' " (Genesis 28:20-22).
The tithe then was a gift for the support of the priests and the religious leaders, the tribe of Levi who were entrusted with the tabernacle, in return for the service they performed. They had no allotment in their land and were to set apart a tithe of the tithe. See Numbers 18:20-21 and 18:25-27. See also Deuteronomy 14:22-23, and 28-29, and 26:12; 2 Chronicles 31:4-6; Nehemiah 10:38 and 13:12; and Malachi 3:10.
The two New Testament references to tithing by Jesus are of a critical nature. With woe, Jesus singles out the hypocritical scribes and Pharisees: "But woe to you Pharisees! For you tithe mint and rue and herbs of all kinds, and neglect justice and the love of God; it is these you ought to have practiced, without neglecting the others" (Luke 11:42). See also Matthew 23:23.
4. Parallel Scripture
The present text reads, "I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted" (Luke 18:14b). In the parable of the Wedding Banquet, Jesus said, "For all who exalt themselves will be humbled, and those who humble themselves will be exalted" (Luke 14:11). (See Cycle A, Parable 11, Places Of Honor.)
Speaking to the crowds and to his disciples about the Pharisees, Jesus said, "All who exalt themselves will be humbled, and all who humble themselves will be exalted" (Matthew 23:12). See also Matthew 18:4: "Whoever becomes humble like this child is the greatest in the kingdom of heaven."
5. Chat Room
Newer Christian: I must admit to getting a chuckle out of the "gray hair" Proverb. Do you remember it? "Gray hair is a crown of glory; it is gained in a righteous life" (Proverbs 16:31). Now that makes one think twice about being righteous! To me it is a puzzle. My goal is to be righteous, yet if I think I approach being righteous, I probably am self-righteous. I have no desire to effuse pride. I would like to be seen as humble, yet I feel great after doing something meaningful for others.
Seasoned Christian: Seems to me you are rather hard on yourself. Persistence, not perfection, is the goal here. When we stumble, we rise and continue to try moving forward. For me, being righteous and being humble are something like being courageous.
A friend once confided that others said to her, "With all your disabilities, you are such a courageous person." The friend thought courage must be one of those qualities others see in you. It must be reflected because she did not feel courageous. She simply arose each day and kept plugging along. Bit by bit, not realizing how others perceived her, she moved forward through her day and her career.
Newer Christian: I want being a Christian to make a difference in my life. How do I let others know that I am a Christian? It is more than a cross around my neck or God-talk or carrying a Bible. That would embarrass me. I take my faith seriously, but I do not want to be dubbed a goodie-goodie.
Seasoned Christian: There is a time for wearing a cross and using God-talk and carrying a Bible. My guess is you could be doing all that with the attitude of showing others you are a practicing Christian and they still would say, "You're no real Christian."
Newer Christian: If one suggested, for instance, that a couple were to enter church wearing unsuitable clothing, I would still welcome them and disregard their appearance, lifestyle, or any other differences that might set them apart.
Seasoned Christian: And if you met the same folks in town on a cold day, you might cross the street to offer a couple jackets rather than scorn. The way we treat others tells more about the influence of Christ upon our lives than the external trappings of our religion.
Newer Christian: What about tithing? Is sharing ten percent of my income enough?
Seasoned Christian: Is it more than you can afford? Is it within your means? Those are the questions to consider first.
Newer Christian: I feel guilty when the volunteers for cancer and diabetes and heart and arthritis all come around. I give what I can. It adds up. I find enough to share. To volunteer to acquire $100 worth of pledges or walk five miles for CROP works better for me.
Seasoned Christian: There are many ways to share in addition to giving part of your money. The giving of your time, your compassion, and your talents also reflects a generous heart. The spirit of your giving makes the difference. That is the new law about giving beyond the external decrees that might be perfunctory or for show.
Newer Christian: If giving of myself and being a welcoming person are dimensions of righteousness in the best sense, then my alertness to the needs and cares of others and to how I might respond are valuable.
Also A Christian: Hello. I have been following your exchange on my office screen. I am a wealthy woman with money to share. As a result, others approach me constantly. I give to my church as part of my membership responsibility. However, I feel that my real giving is the quiet gift. Through the years, I have sent our church's children to camp, assumed budget shortfalls for seniors, and helped with college tuition.
Newer Christian: Hello to you. I agree that it is okay to feel pleased about what you do.
Also A Christian: That is how I feel about it. I neither berate myself for not giving more nor do I broadcast what I do. It is enough that God is aware. My heart is thankful for the means to be generous.
Seasoned Christian: I like to focus upon the positive energy of our faith. A negative stance of extreme self-denial or humility that approaches self-humiliation can only be excessive. Respect for the whole human family includes respecting ourselves.
Newer Christian: Righteousness is about the justice of being a fully welcoming person. It comes from the inside. Can we ever trust in ourselves that we are the humble righteous?
Seasoned Christian: Only God can judge that.
Also A Christian: I believe a piece of God lives within us that recognizes the right way to live.
Also A Christian: When we begin to understand Christ's view of the righteous and the unrighteous, we begin to understand humility. There is no room for artificial behavior adopted to impress others.
New Christian: Then how we pray mirrors how we live as Christians.
Also A Christian: And how we live reflects how we pray.
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1. Robert N. Barger. "A Summary Of Lawrence Kohlberg's Stages of Moral Development," copyright 2000 by Robert N. Barger, Ph.D. University of Notre Dame Notre Dame, Indiana 46556. Http://www.nd.edu/~rbarger/kohlberg.html.
2. Ibid.
