March 1931
131
T h e
K i n g ’ s
B u s i n e s s
BLACKBOARD LESSON
II. Insincere and Sincere Prayer (9-14). V. 9. Trusted in themselves. This ac curately describes the Pharisees who ex alted themselves above all others, even those of their own race. But some take it that the reference is to certain professed disciples who had shown a Pharisaic spir it. That they were righteous. To the Pharisees, righteousness consisted of rig id observance of the ceremonial law as the rabbis interpreted it. They had lost sight of the inner and spiritual meaning of the law. They were pure in their own eyes (cf. Prov. 30:12). Set all others at naught. That is, “treated others as noth ing” (cf. Rom. 14:3, 10). V. 10. Two men went up. The temple was the place for practically all public worship and was also frequently used for private prayer. It was rightly called a “house of prayer” (cf. 19:46). A Phari see . . . a publican. They represent two classes which had nothing in common. The Publicans were hated and despised by oth er Jews. V. 11. The Pharisee stood. Standing was the ordinary Jewish attitude in pray er, but the word used here suggests stand ing apart and “posing himself” in a con spicuous manner so as to be seen of men (cf. Matt. 6:5). Prayed thus with him self. It was not real prayer but a self- congratulatory word spoken to himself. Cod, I thank thee. True thanksgiving is always joined with genuine humility. The Pharisee had no sense of his own sin and therefore had no idea of the meaning of a humble spirit. Not as the rest of men. It is proper to thank God for delivering us from sins which control other men and which once held us in their power. But this man would not admit that he had sinned at all. Extortioners, unjust, adul terers. Had he a right to claim free dom from these crimes against society? The Lord Jesus charged the Pharisees with being “full of extortion” (Matt. 23: 25). They had also failed to observe common justice (Matt. 23:23). And be cause of their laxity in the matter of divorce, they might justly be charged with the third crime also (cf. Matt. 19:3- 9). f Even as this publican. This was doubtless spoken with contempt. The sins of the Publican were placed in such a way as to make the supposed virtues of the Pharisee to appear in a better light. V. 12. Fast twice in the week. The law originally prescribed only one fast day in the year, the day of atonement. Later, other fasts were instituted to com memorate national calamities or deliver ances (cf. Zech. 8:19). The regulation of the Pharisees which required fasting on Mondays and Thursdays was an un warranted addition to the law. It is said that these two days were chosen because it was believed that they were the days on which Moses ascended and descended Sinai. Give tithes of all. This, too, seems to go beyond the law which demanded on ly tithes of corn, wine, oil, and cattle (Deut. 14:22, 23). It says nothing of mint, annise, and cummin (Matt. 23:23). Take note that the Pharisee had spoken only of his character as he saw himself and of his legal righteousness. He had covered his sin (cf. Prov. 28:13). V. 13. The publican standing afar off. The word for standing is different from that translated “stood” in verse 11. It
did this judge despise the letter and the spirit of the decalogue? Is one wise to throw away fear of God (Prov. 1:7; Rom. 3:10-18)? V. 3. Who came to the judge for help? Did she come more than once? Does God’s Word enjoin special thoughtfulness of widows (cf. Jas. 1 :27) ? What help did she ask for? Did she have a spirit of revenge, or was she merely asking for justice? Vs. 4, 5. What was the judge’s attitude at first? May we guess that he might have been waiting for a bribe? What did he think later? Did his heart change so that he feared God and pitied the widow? If not, for what reason did he decide to settle her case justly? Does this show that he thought more of his own comfort than of the claims of God or of men? V. 6. Did the Lord Jesus call this judge righteous or unrighteous? Did He use this incident to show the value of urgent, persistent prayer? V. 7. Whom did Christ put in con trast with the unrighteous judge? Is God a righteous Judge who listens to the cries of His suffering people? If so, why does He let their trials remain? Does He know what discipline His children need (qf. Heb. 12:5-7)? V. 8. Is it certain that God will one day right the wrongs that His children have suffered on earth? Can that be fully accomplished before “the Son of man cometh” ? Did the Lord Jesus know that there would be a departure from the faith before He returned to earth? Did He use similar language on other occasions (cf. 17:24-30)? V. 9. Is it certain to whom the second parable was addressed? To what class of people was it given? In what sense did they trust in themselves? What did they think of all others? V. 10. Who are contrasted in this par able? To what place did they go? For what purpose? V. 11. What was the Pharisee’s attitude or pose? Did he pray to God or talk to himself? Did he express true thanksgiv ing, or did he congratulate himself? Did he consider himself different from all oth er men? With what one man did he contrast himself? Of what kind of sins did he declare he had not been guilty? Was he self-deceived? V. 12. What things had he done to show his “righteousness” ? In whose sight had he fasted (cf. Matt. 5 :16-18) ? Is it proper to give tithes ? Had the Phar isees gone beyond the demands of the law regarding tithing? V. 13. What was the attitude of the Publican? Where did he stand? Why did he not lift up his eyes to heaven? How did he show his grief and penitence? What did he confess himself to be? What did he ask? V. 14. What was the verdict of Jesus concerning these two? What does it mean to be justified? What happens to those who exalt themselves? to those who humble themselves? Had Jesus used this language on other occasions (cf. 14: 11 )? * * * P ractical P oints 1. Jesus was preeminently a man of prayer. There are no less than twenty-one recorded instances of His engaging in prayer.
does not suggest assuming a pose. It can not be decided whether the words “afar off” mean that he took a position at a dis tance from the Pharisee or afar off from the holy place. The latter seems the more probable. The Pharisee no doubt drew as near to the temple as possible. Would not lift up . . . his eyes. The Jewish atti tude in prayer was to stand with out spread arms and with the palms of the hands turned upward as if to receive God’s gifts. The eyes were raised to heaven, (cf. Psa. 123:1, 2). The Publican felt that he could not lift up holy hands (cf. 1 Tim. 2:8) and that he dared not look up because of his sin (cf. Psa. 40:12; Ezra 9:6). Smote his breast. This was a common way to express grief (cf. 23: 48). Merciful to me a sinner. Literally, “the sinner.” He takes his position as the chief of sinners (cf. 1 Tim. 1 :15); or possibly he contrasts his own unrighteous ness with the righteousness which he as sumes that the Pharisee possesses. The words “be merciful” are literally “be pro pitiated” (cf. Heb. 2:17). V. 14. This man went down . . . justi fied. In Pauline language, “justified” means more than being pardoned. Jus tification places the saved sinner before God as if he had never sinned, (cf. Rom. 3:20; Heb. 2:17). Every one that exalteth himself. This is a repetition of the les son with which Jesus closed the parable given to the guests who sought the chief places at the feast (14:11; cf. 1 Pet. 5:5). The repetition indicates the importance of the lesson that God hates and con demns self-exaltation, but that He turns in mercy to all who sincerely humble them selves. ♦ * * L esson Q uestions V. 1. To whom was this parable prob ably spoken (cf. 17:22) ? How often should men pray? Is it possible to pray without ceasing? What does it mean to “faint” in prayer? Was the Lord Jesus a man of prayer? Why did He need to pray? If it was necessary for Him to pray, can we live victoriously without prayer ? V. 2. How is the judge described? What does it mean to fear God ? In failing to fear God and to regard man,
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