Foundations
Lk. 18:9-14[1]
It seems to me that we seek a wide variety of foundations upon which to
build our sense of identity, well-being, and contentment in life. For some of us, that foundation was laid by
loving parents, and it has been a support to us all our lives. Others, whether they had loving parents or
not, choose to build their lives on foundations of their own making. For many people it’s their appearance. It’s not hard to see this in our culture that
is so obsessed with youth and beauty that we inject toxins in our faces to
remove wrinkles! For others it’s
achievement--whether they look to professional success, or wealth, or becoming
a “mover and shaker.” But life has a way
of undermining these self-made foundations. Inevitably, they will all fail.
Our Gospel lesson for today presents us with two men. One man, a Pharisee, would have been a
respected member of the community.
Pharisees were known for their devotion to studying and obeying God’s
word in all aspects of their lives. It’s
no wonder they were viewed as godly leaders of their communities. Now, in and of itself, there’s nothing wrong
with the intention of obeying God in all aspects of life.[2] We’re all called to that quest. But the problem with this particular Pharisee
was that he was very satisfied with himself.[3] I like the way Gene Peterson puts it in The Message: Jesus told this parable
about some who were “pleased with themselves over their moral performance” (Lk.
18:9). Judging from his prayer, this
fellow was very pleased with himself.
It’s hard not to think that he was bragging about himself to God![4] But perhaps more importantly, that kind of
spiritual arrogance always translates into looking down on others as
inferior. I would say that’s our first
clue that there’s something wrong with this kind of religion.[5]
The other man in the Gospel lesson is the exact opposite of the
first. In fact, as a tax collector, he
would have been despised by more than just the Pharisee. He would have been viewed as a traitor to his
people and a thief. Now, some of us
might still think that way about tax collectors, but the situation in that day
and time was very different. In the
ancient world, whenever a conquering power like Rome took control of new
territory, they taxed the conquered people to pay for the war. And essentially, they gave the right to
collect taxes in that country to whomever was the highest bidder. As long as he collected what he promised to
pay, he could keep anything else he could extract from people. And so he would hire a whole team of people
who would work under him, each collecting a portion of the taxes. And as long as they paid their quota, each
one of them could keep whatever they could get.
So it’s not hard to see why this man would have been viewed as a thief
and a traitor.[6]
Two very different men who came to the temple to pray. Both of them had built their lives on shaky
foundations. The Pharisee went for the
goal of becoming a respected leader of his community by following the letter of
the law. The Tax Collector had thrown
virtue and decency to the wind, and was basically robbing his own people,
compounding the poverty and the oppression they already endured at the hands of
their Roman masters. And he had done so
because he knew this career would be a fast-track to getting rich. And I have no doubt that he had succeeded. Two men came to the temple to pray.
Two men not so different in their attempts to build their lives on
foundations of their own making, although the paths they took might seem to be
on opposite ends of the scale.[7] But I think the real difference was this: one
of them was thoroughly satisfied with the foundation he had built for
himself. He was quite convinced that his
life was right and righteous and even pleasing to God. The other one apparently felt that the
foundation he had built for his life had crumbled. He came to the temple not satisfied, or
pleased, or confident, but broken. He
was so broken that he wouldn’t even look up and he kept beating his chest in
contrition.
And while the people to whom Jesus told this story would have expected
him to say what a good man the Pharisee was and what a rotten scoundrel the tax
collector was, he surprised them. In fact, I would say he shocked the living
daylights out of them. Speaking about
the tax collector, he said, “I tell you, this man went down to his home
justified rather than the other” (Lk 18:14).
I would venture to say that every jaw in the audience hit the
floor. What he said was the exact
opposite of what they expected.[8] But he was pointing them to something important:
the shaky foundations we tend to build our lives on tend to fail. The only foundation that we can ultimately
know will never, ever crumble or falter or fail is the mercy of God. And the tax collector, in his brokenness,
cast his lot and his life on that unshakeable foundation with his prayer: “God,
be merciful to me, a sinner!” (Lk. 18:13).
I think we all need to learn the lesson this broken man learned.[9] The other foundations that we try to build
our lives on may succeed for a while--even for a long time. But they will
ultimately fail. Because there is only
one foundation upon which we can build our lives that will never fail: God’s
mercy.[10] The Psalmist says it this way: “The steadfast
love of the Lord endures forever” (cf. Ps. 136). There is no place you can go,
never a time when you are outside the reach of God’s unfailing mercy. And when we find our identity, our
well-being, and our happiness in God’s mercy, we are building our lives on the foundation
that will last forever.
[1] ©
2013 Alan Brehm. A sermon delivered by
Rev. Dr. Alan Brehm on 10/27/2013 at First Presbyterian Church of Dickinson,
TX.
[2]
Cf. F. C. Holmgren, “The Pharisee and the Tax Collector,” Interpretation, 48 (Jul 1994): 256-60. He points out that the Pharisees were
concerned with maintaining the health and well-being of the community through
traditional religious practices like those elaborated in Deut. 26:1-15.
[3]
Cf. Fred B. Craddock, Luke, 210:
“Theologically, verses 9-14 present in parabolic form the central doctrine of
God’s justification of sinners and the ultimate failure of
self-righteousness. This doctrine is
most often associated with Pauline theology, but in fact, it is as old as the
Garden of Eden, the tower of Babel, and Jonah’ mission to Nineveh.” Cf. Joachim Jeremias, The Parables of Jesus, 141: “the Pauline doctrine of justification
has its roots in the teaching of Jesus.”
Yet, as Joseph A. Fitzmyer warns (Luke
X-XXIV, 1185), while it does echo “the spirit of justification” in Hebrew
Bible passages like Psalm 51, “one
should beware of reading this parable with all the connotations of Pauline
justification.”
[4]
The phrase is translated differently: like the NRSV, some say that he was
standing “by himself.” Others, like the
NIV, say that he was praying “about himself.” There is actually a textual
variant in the Greek New Testament that alters the word order to emphasize the
latter interpretation. Cf. Bruce
Metzger, A Textual Commentary on the
Greek New Testament, 143. Fitzmyer, Luke X-XXIV, 1186, differs from the
majority view and supports the variant because it has some of the most
important early witnesses to the text of the New Testament in support.
[5]Cf.
R. Alan Culpepper, “The Gospel of Luke,” New
Interpreters Bible IX: 343: “Those who trust in their own righteousness
will regard others with contempt, and those who regard others with contempt
cannot bring themselves to rely on God’s grace.” Cf. also Holmgren, “The Pharisee and the Tax
Collector,” 253: “Prideful performance of one's
religious obligations, combined with contempt for others, is no way to be
righteous before God.”
[6]
Cf. Craddock, Luke, 211
[7]
Cf. Karl Barth, Church Dogmatics,
4.2:385: “The parable of the Pharisee
and the Publican (Lk. 18:9f.) speaks of two men who are both equally shamed
before God but who are completely different because of their knowledge or
ignorance of the fact. ... The shame of both is already disclosed. But the one
knows that this is the case and the other does not. The one can only humble
himself whereas the other sees many things which encourage him to exalt
himself.” The “shame” he refers to is
the response of fallen humankind to the encounter with God who is completely
holy and yet comes to us as “Immanuel,” God with us.
[8]
Cf. Craddock, Luke, 211: “If anyone
within the community of Judaism would not go home from the temple justified, it
would be a tax collector.”
[9]
Cf. Holmgren, “The Pharisee and the Tax Collector,” 251-52: “As history has
shown, this ‘Pharisee’ of Jesus' parable has proved to be no stranger to the
Christian community of faith!” Cf. also Culpepper, “The Gospel of Luke,” NIB IX:341: “Disciples and believers are
just as vulnerable to pride and self-righteousness as the Pharisees.” I would add “or anyone else, for that
matter.”
[10]
Cf. Culpepper, “The Gospel of Luke,” NIB
IX:343: “grace partakes of the nature of mercy and forgiveness. Only the
merciful can receive mercy, and only those who forgive will be forgiven [Lk.
6:36-38].”
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