As suggested, the chapter division should occur as this parable begins. The parable is exclusively “to certain ones who trusted in themselves.” The Pharisees are the target of the lesson, and the parable was spoken to them. This parable is not (as was the previous one) about the Gospel Age. It is about the transition from the Jewish Age into the Gospel Age.

As verse 9 points out, the Pharisees trusted in their own righteousness (justification) under the Law. They viewed the common man Israelite “with contempt.” As John the Baptist had prophesied, this would result in the justification (the righteousness) — or the being baptized by the Holy Spirit — of those held in contempt; and it would result in the baptism “with fire” for the old self-righteous institutions of Israel.

18:10. Jesus gives a story that has very little fiction in it! The lessons and the intended inferences would be exceedingly clear — even to the dull-of-hearing Pharisees.

The scene is in “the temple.” This is clearly a Jewish Age setting. It is about a relationship with God as expressed by the activity of prayer. There are only two players in this scene: a Pharisee (who represents Pharisees!), and a tax- gatherer (who represents tax-gatherers and the other second-class groups of Israel.)

18:11,12. Jesus’ description is priceless in its innuendo! He could have said that the Pharisee was praying. But, instead, he said that the Pharisee “was praying thus to himself“!

These last two words summarize the state of Israel’s relationship with God. The prayers were going nowhere! They were formalistic and meaningless — except that the Pharisee actually thought that he was doing what God wanted.

What a prayer! Not only is it tragically self-righteous, but, since it was likely spoken out loud, he took the opportunity to BELITTLE before God and any hearers the tax- gatherers. The Pharisees, remember, were supposed to be elevating the population toward God. These words show, to the contrary, that the Pharisees were ridiculing, demoralizing, and crushing those they were supposed to help. There can be no argument that the old order should come to a catastrophic conclusion.

Compare verse 12 to verse 21 in this chapter. The Rich Young Ruler incident of verses 18-25 is not casually placed. The ruler, while he certainly existed, becomes an ALLEGORY for the whole blinded Jewish establishment. They were convinced that they were keeping the Law and being justified by it. They refused to give it up for a Gospel that would save the poor and give “treasure in heaven” to Jesus’ followers. (18:22-23)

18:13. Now we see the tax-gatherer (the Publican). He is even loathe to approach the Temple. He is, indeed, the prodigal son of 15:21. He is so repentant and ashamed of his shortcomings that he is “unwilling to lift his eyes to heaven.” We can read into this the common expression: “I could never aspire to set my sights on” a concept like the heavenly calling. Yet it is this very man and his attitude that received Jesus and to whom Jesus gave “the power to become the sons of God.” This man represents the faithful remnant of the Jewish Age.

18:14. Jesus gives us the powerful summary: “This man went down to his house justified.” In other words, he would enter the new “house” or covenant we call the “Grace Covenant,” or the “Sarah Covenant,” or the “Covenant by Sacrifice.”

But the Pharisee would have to be satisfied with self-praise — which results in the most humbling experience of having the whole Jewish polity collapse!

The parable is ended. But the material following it is all related.

In verses 15-17 we see material similar to that which began Matthew 18. The point is similar here. Unless attitudes beget teachableness (as with little children) — the kind of attitudes the Pharisees seemed incapable of learning — there is no way that entry into the Gospel Age favors (the embryo Kingdom) can be obtained.

In verses 18-25, the allegory of the Rich Young Ruler prophesies that Israel will not give up its treasured Law Covenant to serve the poor groaning creation. But, in verses 26-30, Jesus assures his disciples (who were very unlike the Pharisees, and who had given up the old ways to follow Jesus) that they were now rich in blessings — not to mention their blessed futures “in the age to come.”

Even verses 31-43 reflect the change of age, showing the sacrifice that will seal it, and the faith that will allow spiritual “sight” for those who follow him.