By Ellen G. White
“Unto certain which trusted in themselves that they were righteous and despised others,” Christ spoke the parable of the Pharisee and the tax collector.
The Pharisee goes up to the temple to worship, not because he feels that he is a sinner in need of pardon, but because he thinks himself righteous and hopes to win commendation. His worship he regards as an act of merit that will recommend him to God. At the same time, it will give people a high opinion of his piety. He hopes to secure favor with both God and man. His worship is prompted by self-interest.
And he is full of self-praise. He looks it, he walks it, he prays it. Drawing apart from others as if to say, “Come not near to me; for I am holier than thou” (Isa. 65:5), he stands and prays “with himself.” Wholly self-satisfied, he thinks that God and men regard him with the same complacency.
“God, I thank thee,” he says, “that I am not as other men are, extortioners, unjust, adulterers, or even as this tax collector.” He judges his character, not by the holy character of God, but by the character of other men. His mind is turned away from God to humanity. This is the secret of his self-satisfaction.
He proceeds to recount his good deeds: “I fast twice in the week, I give tithes of all that I possess.” The religion of the Pharisee does not touch the soul. He is not seeking godlikeness of character, a heart filled with love and mercy. He is satisfied with a religion that has to do only with outward life. His righteousness is his own—the fruit of his own works—and judged by a human standard.
Whoever trusts in himself that he is righteous will despise others. As the Pharisee judges himself by other men, so he judges other men by himself. His righteousness is estimated by theirs, and the worse they are, the more righteous by contrast he appears. His self-righteousness leads to accusing. “Other men” he condemns as transgressors of God’s law. Thus he is making manifest the very spirit of Satan, the accuser of the brethren. With this spirit it is impossible for him to enter into communion with God. He goes down to his house destitute of the divine blessing.
The tax collector had gone to the temple with other worshipers, but he soon drew apart from them as unworthy to unite in their devotions. Standing afar off, he “would not lift up so much as his eyes unto heaven, but smote upon his breast” in bitter anguish and self-abhorrence. He felt that he had transgressed against God, that he was sinful and polluted. He could not expect even pity from those around him, for they looked upon him with contempt. He knew that he had no merit to commend himself to God, and in utter self-despair he cried, “God be merciful to me, a sinner.” He did not compare himself with others. Overwhelmed with a sense of guilt, he stood as if alone in God’s presence. His only desire was for pardon and peace; his only plea was the mercy of God. And he was blessed. “I tell you,” Christ said, “this man went down to his house justified rather than the other.”
The Pharisee and the tax collector represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world. Cain thought himself righteous, and he came to God with a thank offering only. He made no confession of sin and acknowledged no need of mercy. But Abel came with the blood that pointed to the Lamb of God. He came as a sinner, confessing himself lost; his only hope was the unmerited love of God. The Lord had respect to his offering, but to Cain and his offering He had not respect. The sense of need, the recognition of our poverty and sin, is the very first condition of acceptance with God. “Blessed are the poor in spirit; for theirs is the kingdom of heaven.” Matt. 5:3.
The prayer of the tax collector was heard because it showed dependence reaching forth to lay hold upon omnipotence. Self to the tax collector appeared nothing but shame. Thus it must be seen by all who seek God. By faith—faith that renounces all self-trust—the needy suppliant is to lay hold upon infinite power.
The sense of need, the recognition of our poverty and sin, is the very first condition of acceptance with God. “Blessed are the poor in spirit; for theirs is the kingdom of heaven.” Matt. 5:3.
No outward observances can take the place of simple faith and entire renunciation of self. But no man can empty himself of self. We can only consent for Christ to accomplish the work. Then the language of the soul will be, “Lord, take my heart; for I cannot give it. It is Thy property. Keep it pure, for I cannot keep it for Thee. Save me in spite of myself, my weak, unchristlike self. Mold me, fashion me, raise me into a pure and holy atmosphere, where the rich current of Thy love can flow through my soul.”
It is not only at the beginning of the Christian life that this renunciation of self is to be made. At every advance step heavenward, it is to be renewed. All our good works are dependent on a power outside of ourselves. Therefore, there needs to be a continual reaching out of the heart after God, a continual, earnest, heartbreaking confession of sin and humbling of the soul before Him. Only by constant renunciation of self and dependence on Christ can we walk safely. The nearer we come to Jesus and the more clearly we discern the purity of His character, the more clearly we shall discern the exceeding sinfulness of sin and the less we shall feel like exalting ourselves.
For further study, see the following resource: Christ’s Object Lessons.
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Adapted from Christ’s Object Lessons, Chapter 13, “Two Worshipers.” Ellen G. White (1827–1915) was a Christian author and speaker whose inspirational writings have been translated worldwide.
