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The tax collector, however, has a much clearer idea of who he is: unlike the Pharisee, the tax collector does not take the first seat in the temple (where everyone can see him), but sits way in the back because he knows he is not even worthy to be in the temple in the first place. He counts himself a sinner -- just as the Pharisee counts him. He prays to God for forgiveness and mercy, and genuinely asks for it; he is not just showing off and making a public act of penitence. Jesus lauds the virtue of the tax collector rather than of the Pharisee, because it is the tax collector who sees clearly. The Pharisee is blinded by pride and does not even know that he is lost and in need of finding; the tax collector on the other hand is fully aware of where he stands: he is lost without God and depends on God's mercy. It is the Pharisee who will see vanity in Christ; it is the tax collector who will see in Christ the hope for Redemption. If Jesus came to save those who were lost (which is everyone), how can the Pharisee be found if he...
Those who acknowledge this can take the first step in returning to God and a life of grace; those who do not stay lost. Sandra Rachel (2008) gives a perfect illustration of this when she speaks of the passing of the inheritance from David to Solomon: David died in the grace of God -- but Solomon did not fare so well; he rather let his wisdom fill him with pride and lead him astray (p. 208). Jesus' parables are an extension of these two Old Testament narratives -- they are a simpler way of reinforcing the idea that mankind, as Augustine tells, is in need of Christ.
Reference List
Augustine. (n.d.). On Nature and Grace. Retrieved from http://www.newadvent.org/fathers/1503.htm
Richter, S. (2008). The Epic of Eden. IL: InterVarsity Press.
Reference List
Augustine. (n.d.). On Nature and Grace. Retrieved from http://www.newadvent.org/fathers/1503.htm
Richter, S. (2008). The Epic of Eden. IL: InterVarsity Press.
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