Not Like Other Men

Q: What does the Bible say about self-righteousness?

The Bible condemns self-righteousness, emphasizing that such individuals trust in their own works and despise others. In Luke 18:9-14, Jesus illustrates the danger of self-righteousness through the parable of the Pharisee and the publican. The Pharisee stands before God, thanking Him that he is not like other men, highlighting his self-justification and contempt for others. In contrast, the publican acknowledges his sinfulness and pleads for mercy. The passage underscores that self-righteousness leads to condemnation, while humility and a recognition of one's need for grace lead to justification before God. The Bible consistently teaches that all are under sin (Romans 3:10) and that genuine righteousness is not based on human merit but on faith in Christ.

Q: How do we know justification is through faith?

Justification by faith alone is affirmed in Scripture, particularly in Romans 5:1, which states that we are justified by faith and have peace with God. The doctrine of justification by faith is central to Reformed theology and is underscored in passages such as Romans 5:1, which declares that believers are justified by faith and thus have peace with God through our Lord Jesus Christ. This means that faith—not works or self-righteousness—is the means by which we are declared righteous before God. The parable of the Pharisee and the publican illustrates this truth, as the publican, who recognizes his sin and asks for mercy, is justified rather than the Pharisee who boasts in his works (Luke 18:14). This reinforces the notion that true justification comes through faith in Christ alone, not through human effort or religious observance.

Q: Why is humility important for Christians?

Humility is essential for Christians as it reflects a true understanding of one’s own sinfulness and need for God’s grace. In the teaching of Jesus, particularly in the parable found in Luke 18:9-14, humility is portrayed as crucial for gaining favor with God. The publican's humble posture and plea for mercy stand in stark contrast to the self-righteousness of the Pharisee. This highlights that God resists the proud but gives grace to the humble (James 4:6). Humility acknowledges our fallen nature and our dependence on God for salvation. As Richard Baxter exemplifies in his reaction to sin, recognizing that, 'except for the grace of God, goes me,' shapes how we view ourselves in relation to others and to God. The humble heart, aware of its need, is open to receive God’s mercy, which is vital for true spiritual growth and relationship with Him.

the people to whom he directs
this parable, because it tells us in verse 9, this parable has
a definite target, it's addressed to a particular people. Verse 9, and he spake this parable
unto certain which trusted in themselves that they were righteous
and despised others. And our Lord gives us in these
verses the five character traits of these people who trust in
themselves that they're righteous and who despise others. Let's
see if we can find them. In verse 11, the first character
trait of a self-righteous person who trusts in himself that he's
righteous is found in verse 11. The Pharisee stood and prayed
thus with himself. I thank you, I thank you that
I am not as other men are. I'm not an extortioner, I'm not
unjust, I'm not an adulterer, I'm not even as this public.
The first thing about a person who trusts in himself that he's
righteous is he justifies himself in his own mind. He says, I'm
not like other men. I think we'll entitle this message,
Not Like Other Men. But I'm not like them. He justifies
himself in his own mind. Job said, if I justify myself,
my own mouth would condemn me. If I justify myself, my words
would prove me perverse. But that's the first trait. Secondly,
they even justified themselves before God. Look at that verse
again. The Pharisee stood and prayed
thus with himself, God, I thank thee, I'm not like other men.
He calls God as his witness to the fact that he's not like other
men. Now then, it would be praiseworthy
for him if he said this, I thank you God for your restraining
grace that keeps me from acting like some folks. But that's not
what he says. He calls on God to witness the
fact that he is not by nature nor by birth, nor by practice,
fallen in Adam." And this he says in total pride and contempt
for others. I thank you, God, that I'm not
like other people. Here's the third mark. They compare
themselves, not with God and not with his perfect holy law,
they compare themselves They pick out somebody they can beat.
That's the way a bully is in school. When I was a kid growing
up, we had bullies. But they never picked on, always
picked on a little guy, a little weak guy. And this is what he's
doing here in verse 11. The Pharisee stood and prayed
thus with himself, God, I thank you, I'm not as other men are,
extortioners, unjust, adulterers. And he spotted this publican.
And he said, I'm not like this publican. About 90% of the Jews
could say that. I'm not like those publicans.
The publicans were the worst sorts. You know, the Jews found
fault with Christ because he ate with sinners and what? Publicans. And so he picked out this fella
and compared himself with him. Now, I want you to turn to a
scripture in 2 Corinthians. It's always unwise, I think that's
the word Paul uses, 2 Corinthians 10, it's not wise to compare
yourselves with yourselves. In 2 Corinthians 10, verse 12,
Paul said we dare not, we just dare not. We dare not make ourselves
of the number, or compare ourselves with some that commend themselves.
but they measuring themselves by themselves and comparing themselves
among themselves. That's not smart. That's not
wise. If you want to take out an example
of holiness with which to compare thyself, take Christ Jesus. Take Christ Jesus. But he's not
like other men. He's not like this publican.
Here's the fourth characteristic given by our Lord here. They
base their claim to holiness by giving their outward works, what
they do not do and what they do outwardly. Listen to him. He says in verse 11 again, rather
than 12, The Pharisee stood and prayed thus with himself, God,
I thank thee, I am not as other men are, extortioners, unjust,
adulterers. Now that's what he doesn't do,
outwardly, and this is what he does do. I pass twice in the
week, I give tithes of all that I possess. They base their claim
to acceptance and holiness on outward works, on outward morality,
on what they do and don't do, and not upon an inward condition
and state of the heart. Turn to Matthew 23. I'm afraid that much religion
today is based on the same, much righteousness is based on the
same foundation, what I do in the church and what I don't do
in the world. Listen to Matthew 23, verse 25,
and our Lord describes this. He says, Where unto you scribes
and Pharisees? You're hypocrites, for you make
clean the outside of the cup and the platter. But within you're
full of extortion and excess. Thy blind Pharisee, cleanse first
that which is within, the cup and the platter, that the outside
may be clean also. Woe to you, scribes and Pharisees,
hypocrites, you're like whited sepulchres. This is what this
man is, he's a whited sepulchre. Which indeed appear beautiful
outwardly. because of what you do or don't
do, outwardly. But within, you're full of dead
men's bones and all uncleanness. Even so, you also outwardly appear
righteous unto men. But God doesn't look on the outside.
God looks on the inside. But within, you're full of hypocrisy
and iniquity. That's so sad. Back to my text,
Luke 18. The fifth character trait of
one who, like our Lord says, trusts in themselves that they
are righteous. And here verse 9 says, and they
despise others. They despise others. This is
a trait. This is a trait. He spake this
parable, verse 9, under certain which trusted in themselves in
themselves that they're righteous before God and despise others
who were not as righteous outwardly as they were. Now you'll never
meet, you'll never meet a self-righteous person who is not overly critical
of other people, overly critical. They enjoy pointing out the weaknesses
of others, the failures of others. the shortcomings of others, the
heresies and apostasy of others, at the same time delighting in
their own strength and their own accomplishments and their
own integrity. Richard Baxter taught us a very
good lesson on this particular point. One day Richard Baxter
and two friends were walking down the street in England. And
he reacted to the sight of a drunken man. They came upon a drunken
man, just ugly and offensive and filthy. And Richard Baxter
recoiled. He reacted at the sight of this man by saying
this to those who were with him. except for the grace of God,
goes Richard Baxter. That's a good way to react. Now
is that the way you react and I do? I'm afraid not, too often. There, except for the grace of
God, goes Richard Baxter. And you can apply that to any
sin known to men and women. Any sin, any transgression, any
iniquity, not only drunkenness, but drugs. I have a good friend, preacher
friend, who lost his daughter a few months ago. She was stabbed to death. Now
that would be pretty hard to go through. Drugs was involved. Mother of three children, 35
years old. Stabbed to death. There but for the grace of God
goes my daughter and your daughter. That's right. Don't get on this
thing, I raise them right, I discipline them right, I do right. It's
by the grace of God. Sold incompletely. And you're
self-righteous if you take any credit for it. There, except
for the grace of God, goes Henry Mahan and Kerry Simpson. That's right. I wish we could learn this. and
curb our tongues, where unfortunate things sweep across the homes
of our friends and our loved ones. Your family is blessed,
don't take credit. Give him the praise. Give him
the praise. All right, let's look and see
what our Lord says to these people that trust that they're righteous. Two men, verse 10, went up to
the temple to pray. One a Pharisee, the other a Republican.
These two men, both of them believed in God. Both of them were Jews
who believed in God. Both of them walked the same
road, went up to the same temple. Both of them engaged in a form
of worship and prayer, and at least outwardly these
men were different. For our Lord says one was a Pharisee. A Pharisee always appeared in
a Pharisee's dress. If you look at Matthew 23, you'll
see something else about these self-righteous religious fellows. They dressed like Pharisees.
They dressed religiously. He says in Matthew 23, verse
5, Matthew 23 verse 5, he says that
all their works they do to be seen of men, and they make broad
their phylacteries. What is a phylactery? That's
the borders on their robes. The borders on their robes are
a certain color and a certain width, and everything means something,
and it meant righteousness. When they were keeping the law,
they made them wider. Don't miss this now, I'm religious. So they brought their phylacteries,
enlarged the borders of their garments, and they loved the
uppermost rooms at the feast and the chief seats in the synagogue. They loved the greetings in the
market. They loved to be called Master. They loved those high-sounding
phrases. In dress, the signs of religion,
all of them. very cocky and confident around
the things of the Temple. In language, they talked in religious
terms. In general appearance, they stood
on the street corner and prayed. In general acceptance, they were
known to everybody as good men, moral men, and lauded for their
works. That's the man, our Lord said,
went to the Temple to pray. Who's the other man? Well, he
said one was a Pharisee and the other a publican. How do you
describe a publican? I'll tell you how I describe
him. The Pharisee described him. He's like the other men. I'm not like other men, that's
what he said. And if you're not like other
men, then you're a Pharisee. If you're not like other men.
If you can't pick out anybody, born of Adam, and say, there
but for the grace of God goes Henry May in your Pharisee. That's
it. So this publican is like other
men. He's like other men. Take your pick. What are other
men like? Well, let's turn to Romans 3.
Let's see what other men are like. All of them by nature,
all sons of Adam. What are they like? Well, here's
a perfect example, a perfect description. Verse 9. What then? Are we better than
they? Are we better than anybody? No, and no wise. Romans 3, verse
10. For we have before proved both
Jew and Gentile, they are all under sin. As it is written,
there is none righteous, no, not one. There is none that understandeth. There is none that seeketh after
God. They have all gone out of the way. They have altogether
become unprofitable. None that doeth good, no, not
one, by nature, by practice, by birth. The second point, two men went
to the temple to pray, one a Pharisee, not like other men, one a publican,
like other men. What was their approach to God?
Well, let's read about the Pharisee. He stood, it says here, the Pharisee
stood, verse 11, he stood to be seen of men. That's what Christ
accused them of, he said they do their works to be seen of
men, so if he stood in a prominent place to offer his prayer, and
I'm sure lifted up his hands. He attracted a lot of attention,
a lot of attention. He stood and prayed thus with
himself. There's a key. He prayed with
himself. What does that mean? Well, he prayed only with respect
to himself. I thank you, God, I'm not like
other men. I'm not an extortioner. I'm not
unjust. I'm not a publican. I tithe,
I give alms, I fast. He prayed with himself. He's
the subject of the prayer. He's the object of the prayer. Not only that, but his whole
dependence was on himself. There's no mention of a mediator,
there's no mention of mercy, there's no mention of forgiveness,
there's no mention of grace, there's no mention of the people
of God. This man is a pastor. This man is a Pharisee, this
man is a ruler of the Jews, this man is supposed to be praying
for other people. But there's no mention of the
people of God, there's no petition, there's no intercession, there's
no giving of thanks, it's only himself. One writer said, this
prayer is no prayer at all. There's no petition for God's
favor, there's no prayer for strength to perform his task,
there's no request for growth in grace. There's no confession
of sin, there's no mention of an atonement or a sacrifice,
and no mention of a mediator. This is not prayer, the author
said, it's religious rot. Religious rot. Now the publican. Verse 13, and the publican standing
afar. His humility is not only seen
in his words, but in his posture. In his posture. He stood afar
off, filled with awe and reverence for that place. You see, the
temple where he was, and where the Pharisee was, was the place,
this is before Christ died on the cross, that was the place
of the mercy. That was the place of the Holy of Holies. That's
the place which Jonah mentioned when he said, I look again toward
thy temple. That's the place that Daniel
mentioned when he opened the window toward Jerusalem, where
the mercy seat is. That's right. It was a place
of awe. But this Pharisee has no awe
of reverence or worship, he's using the temple as a platform
for breaking on himself. This man, standing afar off,
filled with awe and reverence because of the place, because
of the mercy seat, because of the kind of glory of God that
dwelt there, and he would not so much as lift his eyes. The
Pharisee is waving at God, and this man doesn't lift his hands,
he won't even lift his eyes. He's looking at the ground. His
eyes are downcast. cast to the ground as a guilty
bandage, you can watch these fellows that are led out of jail
in handcuffs and those orange jumpsuits. And sometimes I feel
so sorry for them. Look at their head, they're down.
Somebody will put their coat over their head, they're guilty.
They're ashamed, they're embarrassed. And this man, he wouldn't lift
so much as his eyes to God, but his eyes are cast down, smitten
as a guilty man. All his arrogance is gone, his
pride is gone, all of it's gone. His actions. And he's smote up
on his breast. He's using his hands for something
all right. He's not waving at God. He's pointing at where the
problem is. That is a source of my trouble,
my evil heart, my wicked heart. The fountain of sin is in my
breast. And what he's doing, one writer
said, is calling forth, he's beating his breast, beating it. And what he's doing is calling
forth the powers and faculty of his inward being to call on
God. Call on God, heart! Call on God,
spirit! Call on God! Whoever is in there,
call on God. And listen to his words. Boy,
this is a short prayer, but what a powerful prayer. God, God,
against whom I have sinned, and thee only, God, with whom there
is forgiveness and mercy. who only can forgive sin and
grant life. God, who has promised through
a mediator and a redeemer that he will be gracious. God. Be
merciful. Be merciful. You know what that
word is? It comes from the mercy seat. Be merciful. Be propitious. Show mercy to me through the
perpetuary sacrifice of the Messiah. Meet me in mercy at the mercy
seat. Purge me with hyssop. Let the
blood of the mercy seat purge me and cleanse me whiter than
the snow. God had Moses write to Israel
and say to Israel, you make an ark and in that ark you put the
broken law, the testimony, and cover it with a mercy seat. And
have the two cherubims on either side. And have the high priest
sprinkle the blood on the mercy seat. And that's where I'll meet
you. And that's where I'll commune with you. Exodus 25. I'll meet
you at the mercy seat. Meet you at the mercy seat. This
man's meeting God. God. Oh God. Be propitious. Be propitiated. has given his
Son as a propitiation for our sins. You see, the first lesson
a sensible sinner learns and wants and desires is forgiveness. He wants forgiveness. And he
realizes that forgiveness will spring from mercy. Mercy. And then he realizes that that
mercy can only come by Christ's satisfaction. The satisfaction
which he made to the law by obedience and to justice by his blood.
It's the blood that makes the atonement for the soul. Mercy
can never be expected from an absolute God. Never, never, never,
never. An absolute God, a God out of
Christ, apart from Christ, cannot show mercy and will not show
mercy. That's right. But God is forgiving
in Christ. Because it's only in Christ that
God can be just and justified. It's only in Christ that God
can be reconciled. It's only in Christ that God's
law can be honored, his justice satisfied. Therefore he that
believeth on the Son hath life, and he that believeth not the
Son never see life. Because an absolute God can't
save anybody. Martin Luther said, I want nothing,
nothing, nothing to do with an absolute God. I want to do with
God in Christ, and that's what this man is saying. Oh God, be
propitiated, be propitious to me in Christ, in the blood of
the mercy sinner. And watch this last word, for
I'm a sinner. That's an article that's hard
to find. A genuine, self-confessed, unadulterated sinner is hard
to find. But here's one, for I am a sinner. There's no word of boasting here,
there's not any excuse for saying it, there's not any alibi, there's
no blaming on somebody else. There's no word about what he's
done or what he hadn't done. He confesses he's a sinner, a
helpless sinner, a hopeless sinner, a miserable sinner, a needy sinner,
who's crying for mercy. Oh God, be merciful to me, I'm
a sinner. Alright, here's Christ speaking.
Now two men left the temple. Christ said, I'll tell you. Didn't
you love that this morning? He said, I'll tell you. You can
bank on it. You can rest it. I'll tell you.
This man, this publican, went to his house, justified. Come on, preacher. The Lord said
that. This preacher didn't say that.
The Lord God said this man went home justified. The Pharisee
came to the temple full of self-esteem and confidence. He went home
empty, rejected of God. The publican came to the temple
empty, poor and lost. He went home full of grace, rich
in mercy, justified before God. The Pharisee justified himself
and God condemned him. The publican condemned himself
and God justified him. I tell you, this man went to
his house justified rather than the other. Yeah, but this other
man is clean and moral and religious, and he's done some of it rather
than the other. I tell you, listen, everyone,
and there's a bunch of them, everyone, all of them, that exalt
themselves shall be abased. And he, there's not many of them,
see how you, everyone, He justifies himself, exalts himself to be
a base. But he, if there is such a person
that God brings him to see who he is and what he is and what
he needs and who supplies that need, he that is humble unto
himself shall be exalted. Humble yourselves unto
the mighty hand of God and he will exalt you in due time. All
right, let's see these next three verses, and it goes right with
this. And they brought him, parents brought unto him children, little
children. It says infants here, but it's
little children, because he told them to come to him and they
came. This is little children. That he would touch them, that
he might heal them or bless them, touch them. And the disciples,
they saw it and they rebuked the parents. Don't trouble the
Lord. They felt like these little children
would be troublesome to him. And they felt like these little
children, they were below the high station, you know, of the
master and the king was beneath his station and standing to fool
around with children. And then another thing these
men might have been thinking about was children make no contribution
to the kingdom. They have no wealth and no station,
no power, no influence, and nothing to contribute to the mighty Savior. And our Lord called them unto
him and said, he called his disciples to himself, he said, Suffer these
little children to come to me, and don't you forbid them. For
of such is the kingdom of God. Children are a type and emblem
of God's true family. little people, none above the
other. It's public and he's just been
talking about that. These fellas didn't get it, did
they? They didn't seem to get it. But children are dependent
on their fathers. They're eager to please and eager
to learn. They're free from that lofty pride and prejudice. They're quick to forgive. Little
ones is a name that he gives to his special ones. Anyone who
offends one of these little ones is in dangerous trouble. So let
these children come to me, such is the kingdom of God, verse
17. I tell you, I say unto you, whosoever
shall not receive the kingdom of God, the kingdom of the Messiah,
the doctrine of Christ, as a little He's not going into the kingdom
of God. He's come down, isn't he? He's
come down. Well, we have to be brought down. We have to be brought down by
the Spirit of God and the Word of God. But this is the start.
The Word of God is the start. When we understand what salvation
is, and who salvation is, and how he's pleased to save, and
whom he's pleased to save. Sinners.

Not Like Other Men

What does the Bible say about self-righteousness?

How do we know justification is through faith?

Why is humility important for Christians?

Sermon Transcript

About Henry Mahan

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Not Like Other Men

What does the Bible say about self-righteousness?

How do we know justification is through faith?

Why is humility important for Christians?

Sermon Transcript

About Henry Mahan

Comments

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