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Luke 18:10
Verse
Context
The Pharisee and the Tax Collector
9To some who trusted in their own righteousness and viewed others with contempt, He also told this parable:10“Two men went up to the temple to pray. One was a Pharisee and the other a tax collector. 11The Pharisee stood by himself and prayed, ‘God, I thank You that I am not like the other men—swindlers, evildoers, adulterers—or even like this tax collector.
Sermons






Summary
Commentary
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
A Pharisee - For a description of the Pharisees and their tenets, see on Mat 16:1 (note). Publican - See an account of these on Mat 5:46 (note). Both these persons went to the temple to pray, i.e. to worship God: they were probably both Jews, and felt themselves led by different motives to attend at the temple, at the hour of prayer: the one to return thanks for the mercies he had received; the other to implore that grace which alone could redeem him from his sins.
John Gill Bible Commentary
Two men went up into the temple to pray, Which is called an house of prayer, Isa 56:7 the Jews had a mighty notion of praying in a place of religious worship, as in the temple, or in a synagogue; imagining that their prayers were more acceptable to God, and sooner heard by him in such a place than in private: "the prayers of the congregation, they say (u), are heard always; and though there are sinners among them, the holy; blessed God, does not despise the prayer of many; wherefore, a man ought to join himself with the congregation, and not pray alone, whenever he can pray with that: and let a man go always, morning and evening, to the synagogue; for there is no prayer heard at all times but in the synagogue; and whoever has a synagogue in his city, and does not pray in it with the congregation, is called an ill neighbour. ---A divinity school is greater than a synagogue; and the great wise men, though they had many synagogues in their cities, did not pray but where they studied in the law.'' And they say (w), that "he that prays (in the synagogue) is as if he offered a pure offering. ---Says R. Abhu, in the name of R. Abhu, "seek the Lard where he may be found"; where is he to be found? in the synagogues, and in the schools.'' These two men had, doubtless, both of them a notion of the sanctity of the place, and acted according to the prevailing sense of the people. They went up hither, not by consultation, agreement, and appointment; for they were of a different cast from each other; but so it happened. Had they went by consent, there was a rule for them (x): "two men that go to a synagogue to pray, and one has finished his prayer before his neighbour, if he stays for him, his reward is double; and if he does not stay for him, his prayer is not heard.'' And they had rules also for the manner of their going to, and from the place of prayer: when they went thither, they were to go nimbly, in haste, and even run; but when they came back, they were to go very slowly and gently (y). "The commandment (they say (z)) is to run to a synagogue; for it is said, Hos 6:3 "we shall know, we shall follow on to know the Lord": but when a man comes out of the synagogue, let him not take large steps; but let him walk, little by little, or take short steps.'' How far these rules were complied with by these men, is of no great moment to know; who they were follows: the one a Pharisee; one of those that trusted in themselves, as righteous, and despised all others, especially publicans and sinners; of these See Gill on Mat 3:7. This was the strictest sect among the Jews; they were men that prayed, and fasted much, and were great sticklers for the ceremonies of the law, and the traditions of the elders, and did all they did to be seen of men: and the other a publican; a gatherer of the Roman tax, though by nation a Jew; and therefore such were had in great contempt by the Jews in general; nor would they eat and drink and converse with them; See Gill on Mat 9:10 and See Gill on Mat 9:11. (u) Maimon. Hilch. Tephilla, c. 8. sect. 1, 3. Piske Harosh Beracot, c. 1. art. 7. (w) T. Hieros. Beracot, fol. 8. 4. (x) Piske Harosh, ib. (y) Piske Harosh, & T. Hieros. Beracot, fol. 9. 1. (z) Maimon. ib. sect. 2.
Tyndale Open Study Notes
18:10 a despised tax collector: See study note on 3:12.
Luke 18:10
The Pharisee and the Tax Collector
9To some who trusted in their own righteousness and viewed others with contempt, He also told this parable:10“Two men went up to the temple to pray. One was a Pharisee and the other a tax collector. 11The Pharisee stood by himself and prayed, ‘God, I thank You that I am not like the other men—swindlers, evildoers, adulterers—or even like this tax collector.
- Scripture
- Sermons
- Commentary
The Fear of God (05) the Humility of Mind
By Don Courville1.0K1:19:46Fear Of GodLUK 18:10ROM 11:20ROM 11:23In this sermon, the preacher emphasizes the importance of fearing God and keeping His commandments. He warns that God will judge every action, even the secret ones, whether good or evil. The preacher highlights the danger of pride and the need for humility, quoting Spurgeon's advice to parents to make Christ attractive to young people. He also shares six suggestions from Bunyan on how to overcome sinful tendencies, including being afraid of oneself and the devil's influence. The sermon concludes with a cautionary tale of a preacher who fell into moral sin, emphasizing the importance of maintaining the fear of God.
Self-Righteous Prayers (Prayer Call Testimony)
By Edgar Reich69018:03PrayerLUK 18:10The sermon transcript discusses the importance of sharing the gospel and the sacrifices made by Christians in countries like Iran and China. It emphasizes the duty to spread the message of God's mercy and salvation, even in the face of persecution and imprisonment. The speaker reflects on their own shortcomings in not focusing on the praise-worthy things and not being thankful in all circumstances. The sermon concludes with a prayer for forgiveness, revival, and a transformation of the heart.
Finding Your Picture
By D.L. Moody0Humility in PrayerSelf-ReflectionLUK 18:10JHN 3:3D.L. Moody emphasizes that the Bible serves as a personal album where individuals can find their own reflections and experiences. He illustrates this by comparing different biblical characters, such as Nicodemus, the Pharisee, and the Samaritan woman, highlighting the necessity of being born again and recognizing one's true self before God. Moody critiques the self-righteousness of formal prayers, urging believers to approach God with humility and sincerity, much like the publican who acknowledges his need for mercy. He calls for a genuine connection with God, free from the pride that often accompanies religious practices.
Behold, He Prayeth
By Frank Grenville Beardsley0PSA 51:17JER 29:13MAT 10:32LUK 15:7LUK 18:10ACT 2:38ROM 3:22EPH 2:8JAS 4:101JN 1:9Frank Grenville Beardsley preaches about the profound conversion experience of Charles G. Finney, highlighting his journey from seeking peace with God through prayer and Scripture to the moment of complete surrender and acceptance of salvation by faith in Jesus Christ. Finney's struggle with pride and shame, his intense prayers in the woods, and the subsequent overwhelming encounter with the Holy Spirit are emphasized, leading to his transformation and commitment to preach the gospel. The impact of Finney's conversion on the community, including the revival that followed, and the ripple effect on individuals like Judge Wright, who also found peace through prayer, is a testament to the power of genuine repentance and submission to God.
Pharisees Seek Honour From Men
By Zac Poonen0PRO 27:2PRO 29:25MAT 6:1MAT 7:3MAT 23:12LUK 18:10JHN 5:441CO 10:31GAL 1:10PHP 2:3Zac Poonen preaches on the danger of seeking honor from people, drawing from Jesus' teachings on the Pharisees who prayed publicly to be noticed by others. He emphasizes the importance of genuine, humble prayer directed towards God, rather than seeking recognition from men. Zac highlights the need for preachers to evaluate their motives and continually improve the quality of their preaching, focusing on delivering messages that glorify God rather than seeking applause from the audience. He warns against seeking honor in various aspects of life, such as writing reports or showcasing work, stressing the importance of seeking God's approval above all else to avoid falling into the trap of Phariseeism.
Let the Oratory Be What It Is Called, a Place of Prayer
By St. Benedict of Nursia0PSA 51:17MAT 6:6LUK 18:101TH 5:17JAS 5:16St. Benedict of Nursia emphasizes the importance of maintaining the oratory as a sacred place of prayer, free from distractions and misconduct. He instructs that after the Work of God is completed, all should exit in silence to uphold reverence for God, allowing space for private prayer without hindrance. St. Benedict encourages individuals to pray with sincerity, tears, and fervor of heart, highlighting the significance of genuine and heartfelt communication with God. Those who do not approach prayer in this manner are not to remain in the oratory to prevent obstruction to others seeking intimate communion with God.
Epistle 148
By George Fox0PSA 88:1ISA 63:9MRK 13:33LUK 11:5LUK 18:1LUK 18:10ACT 9:4EPH 6:18PHP 4:11TH 3:81TI 2:8JAS 1:6George Fox preaches about the importance of sincere and persistent prayer to the Lord, emphasizing that God hears the cries of His people and is present in their afflictions, oppressions, and sufferings. He encourages believers to maintain a simple and modest lifestyle, avoiding the vain fashions of the world, and to be faithful and chaste in all aspects of life. Fox also highlights the power of prayer, urging individuals to pray with faith, perseverance, and without doubt, as Christ promises that whatever is asked in His name will be given. He stresses the need to pray in the spirit, in unwavering faith, and in alignment with God's will.
Matthew 6:5-8. Christ Forbids Ostentation in Prayer.
By Favell Lee Mortimer0PSA 145:18MAT 6:5MAT 6:7LUK 18:10ROM 8:26EPH 6:18PHP 4:61TH 5:17JAS 5:16Favell Lee Mortimer delves into the teachings of Jesus regarding prayer, emphasizing the importance of sincerity and humility in our communication with God. Jesus warns against praying for show and encourages private, heartfelt prayers as a true reflection of faith and love for God. Mortimer highlights that prayer is not just about words but about the genuine desires of our hearts, quoting a Christian poet to describe prayer as the soul's sincere desire. She also addresses the struggle of feeling spiritually dead at times and provides guidance on how to stir up desires for prayer through reflection on Scripture and the eternal truths revealed in it.
Personal Soul Winning
By John R. Rice0ISA 53:6MRK 16:15LUK 14:23LUK 18:10JHN 1:40JHN 3:16JHN 5:24ROM 10:9John R. Rice preaches about the value and importance of personal work in winning souls for Christ. He emphasizes the New Testament model of Christianity, where personal conversations and individual efforts were the main ways of spreading the Gospel. Rice highlights the essential role of personal soul-winning in conjunction with mass evangelism, stressing the need for plain Bible preaching to create a climate for personal soul-winning. He shares practical steps and Bible verses to guide believers in effectively sharing the Gospel and leading others to Christ, emphasizing the significance of personal contact, invitation, and prayer in the salvation process.
Come as You Are
By A.W. Tozer0GraceHumilityLUK 18:10A.W. Tozer emphasizes the necessity of coming to God just as we are, without relying on our own merits or attempts to fix ourselves. He illustrates this through the parable of two men praying in the temple, highlighting that true repentance and humility are essential for receiving God's mercy. The sermon underscores that God forgives those who approach Him in sincere humility, regardless of their past, and that His kindness is rooted in His abundant mercy. Tozer reassures that when we acknowledge our need for grace, we can fully experience God's forgiveness and love.
Sketches of Jewish Social Life - Part 3
By Alfred Edersheim0LEV 25:35DEU 23:19MAT 23:23LUK 18:10ACT 18:3Alfred Edersheim delves into the intricate world of Pharisaism, shedding light on their strict adherence to religious laws and practices, their conspicuous devotions in public spaces, and their influence in Jewish society. He explores the detailed regulations governing trade and commerce among the Jews, emphasizing the ethical considerations and protections for both debtors and creditors. Edersheim also highlights the unique position of the Jews in Alexandria, their significant role in commerce, and the impact of their wealth and influence on political events. Through his thorough examination, he provides valuable insights into the religious, social, and economic dynamics of Jewish life during that time.
Action of the Heart
By Richard E. Bieber02CH 7:14PSA 27:8LUK 18:10JAS 4:8REV 3:1Richard E. Bieber preaches on the parable of the Pharisee and the tax collector, emphasizing the importance of heart action in our relationship with God. The tax collector experienced a transformation because he humbled himself, prayed, sought God's face, and turned from his sinful ways, while the Pharisee remained unchanged due to his lack of inward action. Bieber highlights the need for believers to engage in genuine heart action, including humility, prayer, seeking God's face, and repentance, to experience God's transformative power in their lives and in the church.
How Did Jesus Work?
By Charles Price02SA 12:1MAT 7:1LUK 18:10ROM 1:20ROM 2:1HEB 3:13JAS 2:10The preacher delves into the concept of being 'without excuse' as described in Romans, emphasizing that both the unrighteous and the self-righteous are without defense before God. He highlights how individuals, whether immoral or moral, Jew or Gentile, are all guilty before God and in need of salvation. The sermon challenges the tendency to judge others while overlooking one's own faults, illustrating the importance of recognizing personal guilt and need for God's righteousness.
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
A Pharisee - For a description of the Pharisees and their tenets, see on Mat 16:1 (note). Publican - See an account of these on Mat 5:46 (note). Both these persons went to the temple to pray, i.e. to worship God: they were probably both Jews, and felt themselves led by different motives to attend at the temple, at the hour of prayer: the one to return thanks for the mercies he had received; the other to implore that grace which alone could redeem him from his sins.
John Gill Bible Commentary
Two men went up into the temple to pray, Which is called an house of prayer, Isa 56:7 the Jews had a mighty notion of praying in a place of religious worship, as in the temple, or in a synagogue; imagining that their prayers were more acceptable to God, and sooner heard by him in such a place than in private: "the prayers of the congregation, they say (u), are heard always; and though there are sinners among them, the holy; blessed God, does not despise the prayer of many; wherefore, a man ought to join himself with the congregation, and not pray alone, whenever he can pray with that: and let a man go always, morning and evening, to the synagogue; for there is no prayer heard at all times but in the synagogue; and whoever has a synagogue in his city, and does not pray in it with the congregation, is called an ill neighbour. ---A divinity school is greater than a synagogue; and the great wise men, though they had many synagogues in their cities, did not pray but where they studied in the law.'' And they say (w), that "he that prays (in the synagogue) is as if he offered a pure offering. ---Says R. Abhu, in the name of R. Abhu, "seek the Lard where he may be found"; where is he to be found? in the synagogues, and in the schools.'' These two men had, doubtless, both of them a notion of the sanctity of the place, and acted according to the prevailing sense of the people. They went up hither, not by consultation, agreement, and appointment; for they were of a different cast from each other; but so it happened. Had they went by consent, there was a rule for them (x): "two men that go to a synagogue to pray, and one has finished his prayer before his neighbour, if he stays for him, his reward is double; and if he does not stay for him, his prayer is not heard.'' And they had rules also for the manner of their going to, and from the place of prayer: when they went thither, they were to go nimbly, in haste, and even run; but when they came back, they were to go very slowly and gently (y). "The commandment (they say (z)) is to run to a synagogue; for it is said, Hos 6:3 "we shall know, we shall follow on to know the Lord": but when a man comes out of the synagogue, let him not take large steps; but let him walk, little by little, or take short steps.'' How far these rules were complied with by these men, is of no great moment to know; who they were follows: the one a Pharisee; one of those that trusted in themselves, as righteous, and despised all others, especially publicans and sinners; of these See Gill on Mat 3:7. This was the strictest sect among the Jews; they were men that prayed, and fasted much, and were great sticklers for the ceremonies of the law, and the traditions of the elders, and did all they did to be seen of men: and the other a publican; a gatherer of the Roman tax, though by nation a Jew; and therefore such were had in great contempt by the Jews in general; nor would they eat and drink and converse with them; See Gill on Mat 9:10 and See Gill on Mat 9:11. (u) Maimon. Hilch. Tephilla, c. 8. sect. 1, 3. Piske Harosh Beracot, c. 1. art. 7. (w) T. Hieros. Beracot, fol. 8. 4. (x) Piske Harosh, ib. (y) Piske Harosh, & T. Hieros. Beracot, fol. 9. 1. (z) Maimon. ib. sect. 2.
Tyndale Open Study Notes
18:10 a despised tax collector: See study note on 3:12.