[Ali Imran]

Most religionists know about the parable of the Pharisees, but beyond the narration of their self-centeredness is an object lesson on the doctrine of justification by faith alone taught by Jesus. The one occasion where Jesus actually declared someone "justified" provides the best insight into the doctrine as He taught it.

He told this parable to certain people who trusted in themselves that they were righteous, and viewed others with contempt. Two men went up into the temple to pray, one a Pharisee and the other a tax-gatherer. The Pharisee stood and was praying thus to himself, "God, I thank Thee that I'm not like other people: swindlers, unjust, adulterers, or even like this tax-gatherer. I fast twice a week; I pay tithes of all that I get."

But the tax-gatherer, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his chest, saying, "God, be merciful to me, the sinner!" "I tell you, this man went down to his house justified rather than the other, for everyone who exalts himself shall be humbled, but he who humbles himself shall be exalted" (Luke 18:9-14).

That parable surely shocked Jesus's listeners. They trusted in themselves that they were righteous (Luke 18:9) - the very definition of self righteousness. Their theological heroes were the Pharisees who held to the most rigid legalistic standards. They fasted, made a great show of praying and giving alms. Yet Jesus had stunned multitudes by saying, "Unless your righteous surpasses that of the scribes, and Pharisees, you shall not enter the kingdom of heaven (Matt 5:20), followed by, "You are to be perfect, as your heavenly Father is perfect (Matt 5:48).

Clearly, Jesus set a standard that was humanly impossible, for no one could surpass the rigorous living of the scribes and pharisees. Now He further astounds His listeners with this spiritual lesson that seems to place a detestable tax-gatherer in a better position spiritually than a praying Pharisee. Jesus's point is clear. He was teaching that justification is by faith alone. All the theology of justification is there, and Jesus clearly painted the picture for us with this parable.

The tax collector "went down to his house justified" (Luke 18:14) - not because of anything he had done, but because of what had been done on his behalf. Notice that the tax collector understood his own helplessness. He owned an impossible debt he knew he couldn't pay. All he could do was repent and plead for mercy. Contrast his prayer with that of the arrogant Pharisee. He didn't recite what he had done. He knew that even his best works were sin. And he didn't offer to do anything for God. He simply pleaded for divine mercy. He was looking for God to do for him what he couldn't do for himself.

That's the very nature of the penitence Jesus called for. Furthermore, this man went away justified without performing any works of penance, without doing any sacrament or ritual, without any meritorious works whatsoever. His justification was complete without any of those things because it was solely on the basis of faith. Everything necessary to atone for his sins and provide forgiveness had already been done on his behalf. He was justified by faith on the spot. Again, he makes a stark contrast with the smug Pharisee who was so certain that all his fasting and tithing and other works made him acceptable to God. But while the working Pharisee remained unjustified, the believing tax-gatherer received full justification by faith alone.

Remember Jesus's statement from the Sermon on the Mount, "Unless your righteousness surpasses that of the scribes and pharisees, you shall not enter the kingdom of heaven" (Matt 5:20). Yet now Jesus states that this tax-gatherer -  the most wicked of men - was justified. How did such a
sinner obtain a righteousness that exceeded that of the Pharisee? How could a traitorous tax-collector ever become just in God's eyes?

The only possible answer is that he received a righteousness that wasn't his own (Philippians 3:9). Righteousness was imputed to him by faith (Rom 4:9-11). Whose righteousness was reckoned to him? Needless to say, it was the perfect righteousness of a flawless Substitute, who in turn must bear the tax-gatherer's sins and suffer the penalty of God's wrath in his place. The gospel tells us that is precisely what Jesus did. The tax-gatherer was justified. God declared him righteous, imputing to him the full and perfect righteousness of Christ, forgiving him of all unrighteousness, and delivering him from all condemnation. Forever thereafter he stood before God on the ground of a perfect righteousness that had been reckoned to his account.

That's what justification means. It's the only true gospel. A right understanding of justification by faith is the very foundation of the gospel. Every "different gospel" is under the eternal curse of God.

"And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which
is of God by faith" (Philippians 3:9).

For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven - Matthew 5

Does the beautiful story of the tax collector that teaches repentance cancel what Jesus said in Matthew 5? No it doesn't. Maybe you have a different opinion. If so, I'd like to hear.

Furthermore, this man went away justified without performing any works of penance, without doing any sacrament or ritual, without any meritorious works whatsoever. His justification was complete without any of those things because it was solely on the basis of faith.

That's called argument from silence, a logical fallacy. You don't know if that man did any work of penance or whatever. You are just assuming.

The only possible answer is that he received a righteousness that wasn't his own (Philippians 3:9).

Allow me to remind you of a verse in Luke. I say unto you that likewise more joy shall be in Heaven over one sinner that repenteth, than over ninety and nine just persons who need no repentance.

So that is the better answer, isn't it?

Our prophet صلي الله عليه وسلم said, “Every son of Adam commits sin, and the best of those who commit sin are those who repent."