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Luke 18:11
Verse
Context
The Pharisee and the Tax Collector
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.12I fast twice a week and pay tithes of all that I acquire.’
Sermons
William P. Nicholson
K.P. Yohannan
John Wesley
Thomas BrooksThomas BrooksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Stood and prayed thus with himself - Or, stood by himself and prayed, as some would translate the words. He probably supposed it disgraceful to appear to have any connection with this penitent publican: therefore his conduct seemed to say, "Stand by thyself; I am more holy than thou." He seems not only to have stood by himself, but also to have prayed by himself; neither associating in person nor in petitions with his poor guilty neighbor. God, I thank thee, etc. - In Mat 5:20, our Lord says, Unless your righteousness abound more than that of the scribes and Pharisees, ye shall not enter into the kingdom of God: see the note there. Now, the righteousness of the scribes and Pharisees is described here by a Pharisee himself. We find it was twofold: 1. It consisted in doing no harm to others. 2. In attending all the ordinances of God, then established in the Jewish economy; and in these things they were not like other men, the bulk of the inhabitants of the land paying little or no attention to them. That the Pharisees were in their origin a pure and holy people can admit of little doubt; but that they had awfully degenerated before our Lord's time is sufficiently evident. They had lost the spirit of their institution, and retained nothing else than its external regulations. See on Mat 16:1 (note). 1. This Pharisee did no harm to others - I am not rapacious, nor unjust, nor an adulterer. I seize no man's property through false pretences. I take the advantage of no man's ignorance in buying or selling. I avoid every species of uncleanness. In a word, I do to others as I wish them to do to me. How many of those called Christians are not half as good as this Pharisee! And, yet, he was far from the kingdom of God. 2. He observed the ordinances of religion - I fast twice in the week. The Jewish days of fasting, in each week, were the second and fifth; what we call Monday and Thursday. These were instituted in remembrance of Moses' going up to the mount to give the law, which they suppose to have been on the fifth day; and of his descent, after he had received the two tables, which they suppose was on the second day of the week.
Jamieson-Fausset-Brown Bible Commentary
PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14) stood--as the Jews in prayer (Mar 11:25). God, &c.--To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to God; but instead of the devoutly humble, admiring frame which this should inspire, the Pharisee arrogantly severs himself from the rest of mankind, as quite above them, and, with a contemptuous look at the poor publican, thanks God that he has not to stand afar off like him, to hang down his head like a bulrush and beat his breast like him. But these are only his moral excellencies. His religious merits complete his grounds for congratulation. Not confining himself to the one divinely prescribed annual fast (Lev 16:29), he was not behind the most rigid, who fasted on the second and fifth days of every week [LIGHTFOOT], and gave the tenth not only of what the law laid under tithing, but of "all his gains." Thus, besides doing all his duty, he did works of supererogation; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion!
John Gill Bible Commentary
The Pharisee stood,.... Standing was a praying posture; See Gill on Mat 6:5 nor is this observed, as if it was something amiss: but the sense is, either that he stood in some place of eminence, that he might be seen of others; or he stood in a set, fixed posture, in a very grave and solemn manner, showing great devotion and seriousness; or he stood with great boldness and confidence: and prayed thus with himself; the phrase, "with himself", may be read either with the word "stood", as it is in the Syriac version; and then the sense is that he stood alone, apart from the publican, at a distance from him, as despising him; and lest he should be polluted by him; see Isa 65:4 or with the word "prayed", and does not design internal prayer, which was what the Pharisees did not use; for all they did was to be seen, and heard of men: but the meaning is, that he prayed only with respect to himself; he was wholly intent upon himself; his own self, and the commendation of himself, were the subject of his prayer: his whole dependence in it was on himself; and he was only seeking by it his own glory: he had no regard to the people of God, to aid the saints, nor did he put up one petition for them; nor had he any respect to Christ, the mediator, through whom access is had to God, and acceptance with him; nor to the Holy Spirit for his assistance; and though he addressed himself to God, yet in praise of himself, saying, God I thank thee: there is no petition in this prayer of his for pardoning grace and mercy; nor larger measures of grace; nor for strength to perform duties, and to hold on to the end; nor for any favour whatever; nor is there any confession of sin in it. So that it scarce deserves the name of a prayer, for in it is only a thanksgiving: indeed, thanksgiving in prayer is right; and had he been a man that had received the grace of God, it would have been right in him to have given thanks to God for it, by which he was made to differ from others: nor would he have been blameworthy, had he thanked God for the good things which he had received from him, or which by his assistance he had done; but nothing of this kind is said by him: he thanks God, in order to exalt himself, and places his righteousness in his own works, and treats all other men in a censorious and disdainful manner; thanking God, or rather blessing himself, saying, that I am not as other men are; and yet he was as other men, and no better: he was a sinner in Adam, as other men; and a sinner by nature, as others are; and had the same iniquities and corruptions in his heart, as others; and had no more goodness in him than other men, and as far from true real righteousness. Perhaps he means the Gentiles, whom the Jews looked upon as sinners, and the worst of men; and yet they were in no wise better than the Gentiles, as to their state and condition by nature: it was usual to call the Gentiles "other men"; which phrase is sometimes explained by "the nations of the world" (a); and sometimes by the "Cuthites", or "Samaritans" (b); See Gill on Luk 5:29. ---He goes on, extortioners, unjust, adulterers; and yet all these characters belonged to the men of sect: the Pharisees were oppressors of the poor, devoured widows' houses, and extorted money from them, under a pretence of long prayers: they are aptly represented by the unjust steward, in Luk 16:1 and they were au unclean, unchaste, and an adulterous generation of men, Mat 12:39 or even as this publican; pointing to him at some distance, with great scorn and disdain. This was his prayer, or thanksgiving. It may gratify the curiosity of some to have some other prayers of the Pharisees; and it may be worth while to compare them with this, between which there will appear a pretty deal of likeness. "R. Nechunia ben Hakkana used to pray, when he went into the school, and when he came out, a short prayer: they said unto him, what is the goodness (or the excellency) of this prayer? he replied to them, when I go in, I pray, that no offence might come by means of me; and when I go out, "I give thanks" for my portion: when I go in, this is what I say, let it be thy good pleasure before thee, O Lord, my God, the God of my fathers, that I may not be angry with my colleagues, nor my colleagues be angry with me; that I may not pronounce that which is pure defiled, and that which is defiled, pure; that I may not forbid that which is lawful, nor pronounce lawful that which is forbidden; and that I may not be found ashamed in this world, and in the world to come: and when I come out, this is what I say; I confess before thee, (or I thank thee) O Lord God, and the God of my fathers, that thou hast given me my portion among those that sit in the schools, and synagogues, and hast not given me my portion in the theatres and shows: for I labour, and they labour; I watch, and they watch; I labour to inherit paradise, and they labour for the pit of corruption (c).'' And these two prayers the Jews were obliged to recite at their going in, and coming out of the synagogue. "It is a tradition of R. Juda, saying, three things a man ought to say every day; blessed be thou, , "that thou hast not made me a Gentile"; blessed art thou, that thou hast not made me an unlearned man (or one that is vain and foolish, uncivil and uncultivated); blessed art thou, that hast not made me a woman (d).'' In their prayer books (e), these thanksgivings stand thus: "blessed art thou, O Lord our God, the King of the world, that thou hast made me an Israelite; (in some books it is, as before, that thou hast not made me a Gentile;) blessed art thou, O Lord our God, the King of the world, that thou hast not made me a servant; blessed art thou, O Lord our God, the King of the world, that thou hast not made me a woman:'' when the women, instead of this last, say: "blessed art thou, O Lord our God, the King of the world, who has made me as he pleases.'' And very agreeable to one of these benedictions does the Ethiopic version render the prayer of the Pharisee here; "I thank thee, O Lord that thou hast not made me as other men". (a) Gloss. in T. Bab. Bava Metzia, fol. 111. 2. (b) Gloss. in T. Bab. Sanhedrin, fol. 52. 2. (c) T. Hieros. Beracot, fol. 7. 4. Vid. Misna Beracot, c. 4. sect. 2. & Maimon. & Bartenora in ib. (d) T. Hieros. Beracot, fol. 13. 2. (e) Seder Tephillot, ed. Basil. fol. 2. 2. ed. Amst. fol. 4. 1.
Luke 18:11
The Pharisee and the Tax Collector
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.12I fast twice a week and pay tithes of all that I acquire.’
- Scripture
- Sermons
- Commentary
Unpardonable Sin
By William P. Nicholson2.7K51:46PRO 1:20MRK 12:31LUK 18:11JHN 3:19In this sermon, the preacher emphasizes the fact that preaching the gospel is a serious matter because it deals with the eternal destiny of human beings. He shares a story from the American Civil War to illustrate the urgency of the message. The preacher highlights the dangers of living in sin and the need for repentance and brokenness before God. He warns that sinning away the day of grace leads to a lack of recognition of one's need for salvation. The sermon emphasizes the importance of responding to the love of God and the means of grace provided by Him.
The Walls Are Down for America and Canada (Conference Call)
By Edgar Reich1.7K1:50:23America2CH 7:14DAN 9:20MAT 19:16MAT 23:12LUK 18:11LUK 18:13JHN 13:4In this sermon, the speaker addresses the issue of how people, particularly men, are consumed by worldly distractions such as television, jobs, and material possessions. He acknowledges his own guilt in prioritizing these things over his relationship with God and leading his family. The speaker also mentions the current state of America and Canada, where people are wealthy compared to the rest of the world, but have become lukewarm in their faith. He emphasizes the need for repentance and turning back to God, urging listeners to prioritize Him in their lives through fasting, weeping, and mourning. The sermon references the book of Joel, specifically chapter 2, which speaks about sounding an alarm and trembling before the day of the Lord.
Choose Humility
By K.P. Yohannan0PrideHumilityPRO 16:18MAT 6:1MAT 15:14LUK 15:30LUK 18:11JHN 13:14PHP 2:3PHP 2:8JAS 4:6REV 3:17K.P. Yohannan emphasizes the critical importance of choosing humility over pride, sharing his personal journey of recognizing his own prideful thoughts and attitudes towards others. He illustrates how pride blinds us to our faults and hinders our ability to love and serve others, using biblical examples such as King Nebuchadnezzar and the older brother in the parable of the prodigal son. Yohannan warns that pride leads to destruction and that true humility is essential for a life that honors God. He encourages believers to follow Jesus' example of servanthood and obedience, reminding us that humility is the key to maintaining a right relationship with God and others. Ultimately, he calls for a mindset that reflects Christ's humility to experience God's blessings.
Know Yourself
By John Wesley0Self-AwarenessHumilityLUK 18:11John Wesley emphasizes the importance of self-awareness and humility in his sermon 'Know Yourself.' He contrasts the self-righteousness of the Pharisee with the genuine repentance of the tax collector, urging listeners to reflect on their own lives and recognize their need for God's mercy. Wesley highlights that many outside of prison may be just as sinful as those incarcerated, yet they often fail to see their need for a Savior. He encourages honest introspection and the question, 'How goes it with your soul?' to foster a deeper understanding of oneself in relation to God.
The Hypocrite's Bane
By Thomas Brooks0HypocrisySincerity in FaithLUK 18:11Thomas Brooks emphasizes the dangers of hypocrisy in religious practice, illustrating how the Pharisees performed many outward acts of piety without true inward transformation. He argues that a hypocrite may engage in prayer, fasting, and giving, yet lacks the genuine heart and spiritual principles that should underlie these actions. Brooks warns that such hollow practices, devoid of sincere love and faith, ultimately lead to spiritual ruin. He contrasts the hypocrite with a sincere Christian, who finds true fulfillment in Christ rather than mere religious duties. The sermon serves as a call to examine the heart's condition in relation to God and the authenticity of one's faith.
A Cooler Hell
By Thomas Brooks0True RepentanceCivility vs. SanctityLUK 18:11Thomas Brooks emphasizes that mere civility and common morality are insufficient for true sanctity and communion with God. He warns that many people mistakenly believe their moral behavior exempts them from the need for genuine holiness, while in reality, they may be far from God and unaware of their spiritual condition. Brooks illustrates that a moral person, though seemingly good, may still be Christless and graceless, ultimately leading to a cooler hell rather than salvation. He contrasts this with the humility of the tax collector, who recognized his sinfulness and sought God's mercy, demonstrating that true justification comes from a heart of repentance rather than mere moral conduct.
Pharisees Boast About Their Accomplishments
By Zac Poonen0PRO 27:2MAT 6:1LUK 18:11PHP 2:3JAS 4:6Zac Poonen emphasizes the danger of boasting about our accomplishments in the name of the Lord, drawing from the example of the Pharisees who glorified themselves rather than God. He warns preachers, especially, to be cautious of pride when sharing testimonies of God's work through them. Poonen highlights the importance of keeping our service to the Lord hidden, free from any hint of boasting, as God's grace is bestowed upon the humble.
Let's Not Bite and Devour One Another
By Michael L. Brown0MAT 7:15LUK 12:15LUK 18:111CO 12:202CO 9:8GAL 5:141TI 6:62PE 2:1Michael L. Brown addresses the importance of exposing error within the body of Christ without causing division, emphasizing the need to hold onto convictions while respecting those with differing views. He highlights the danger of biting and devouring one another, urging believers to love their neighbors as themselves to avoid being consumed by strife. Brown provides five key principles to navigate disagreements within the body of Christ, emphasizing the necessity of unity, careful communication, understanding before differing, and focusing on essential truths to prevent unnecessary division.
God Came Himself
By Selwyn Hughes0LUK 18:11Selwyn Hughes emphasizes that both philosophy and moralism have failed in leading people to find God. Despite the noble efforts of philosophical reasoning and moral systems, they fall short in reaching the kingdom of God. Jesus highlighted the insufficiency of self-effort in attaining righteousness and entering the kingdom. However, God's ultimate solution was to send His Son into the world so that through Him, we might find true life and salvation. Hughes encourages us to rely on God's down-reach of grace, as our feeble attempts to reach Him are insufficient compared to His reaching down to lift us up.
Contrasting Results for Self-Exaltation and Humility
By Bob Hoekstra0PRO 30:12MAT 23:12LUK 14:11LUK 16:15LUK 18:11PHP 4:6Bob Hoekstra preaches on the importance of humility and the dangers of self-righteousness, as illustrated in the parable of the Pharisee and the tax collector. The message emphasizes Jesus' teaching that those who exalt themselves will be humbled, while those who humble themselves will be exalted, highlighting the universal principle of contrasting results for pride and humility.
Enemies of the Cross of Christ
By Martin Luther0LUK 18:11ROM 3:27ROM 4:21CO 15:42PHP 3:17PHP 4:8Martin Luther preaches about the enemies of the cross of Christ and the righteousness of faith in Christ. He emphasizes the dangers of relying on human righteousness, which leads to pride, idolatry, and ultimately condemnation, contrasting it with the righteousness that comes through faith in Christ alone. Luther urges believers to focus on heavenly citizenship, awaiting the Savior who will transform their lowly bodies into glorious ones, by the power of Christ who is able to subject all things to Himself.
Sketches of Jewish Social Life - Part 1
By Alfred Edersheim0ISA 9:1MAT 5:14MAT 15:28LUK 17:6LUK 18:11LUK 19:4JHN 1:46JHN 7:52Alfred Edersheim preaches about the historical and cultural context of the land of Palestine at the time of Jesus Christ, focusing on the significance of understanding the surroundings, people, and events of the New Testament. He emphasizes the importance of realizing the contrast between the teachings of Jesus Christ and the beliefs of His contemporaries, highlighting the unique nature of Christ's life, teachings, and impact. Edersheim also discusses the divisions, prejudices, and religious practices prevalent in different regions of Palestine, particularly in Galilee, shedding light on the social, economic, and religious dynamics of the time.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Stood and prayed thus with himself - Or, stood by himself and prayed, as some would translate the words. He probably supposed it disgraceful to appear to have any connection with this penitent publican: therefore his conduct seemed to say, "Stand by thyself; I am more holy than thou." He seems not only to have stood by himself, but also to have prayed by himself; neither associating in person nor in petitions with his poor guilty neighbor. God, I thank thee, etc. - In Mat 5:20, our Lord says, Unless your righteousness abound more than that of the scribes and Pharisees, ye shall not enter into the kingdom of God: see the note there. Now, the righteousness of the scribes and Pharisees is described here by a Pharisee himself. We find it was twofold: 1. It consisted in doing no harm to others. 2. In attending all the ordinances of God, then established in the Jewish economy; and in these things they were not like other men, the bulk of the inhabitants of the land paying little or no attention to them. That the Pharisees were in their origin a pure and holy people can admit of little doubt; but that they had awfully degenerated before our Lord's time is sufficiently evident. They had lost the spirit of their institution, and retained nothing else than its external regulations. See on Mat 16:1 (note). 1. This Pharisee did no harm to others - I am not rapacious, nor unjust, nor an adulterer. I seize no man's property through false pretences. I take the advantage of no man's ignorance in buying or selling. I avoid every species of uncleanness. In a word, I do to others as I wish them to do to me. How many of those called Christians are not half as good as this Pharisee! And, yet, he was far from the kingdom of God. 2. He observed the ordinances of religion - I fast twice in the week. The Jewish days of fasting, in each week, were the second and fifth; what we call Monday and Thursday. These were instituted in remembrance of Moses' going up to the mount to give the law, which they suppose to have been on the fifth day; and of his descent, after he had received the two tables, which they suppose was on the second day of the week.
Jamieson-Fausset-Brown Bible Commentary
PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14) stood--as the Jews in prayer (Mar 11:25). God, &c.--To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to God; but instead of the devoutly humble, admiring frame which this should inspire, the Pharisee arrogantly severs himself from the rest of mankind, as quite above them, and, with a contemptuous look at the poor publican, thanks God that he has not to stand afar off like him, to hang down his head like a bulrush and beat his breast like him. But these are only his moral excellencies. His religious merits complete his grounds for congratulation. Not confining himself to the one divinely prescribed annual fast (Lev 16:29), he was not behind the most rigid, who fasted on the second and fifth days of every week [LIGHTFOOT], and gave the tenth not only of what the law laid under tithing, but of "all his gains." Thus, besides doing all his duty, he did works of supererogation; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion!
John Gill Bible Commentary
The Pharisee stood,.... Standing was a praying posture; See Gill on Mat 6:5 nor is this observed, as if it was something amiss: but the sense is, either that he stood in some place of eminence, that he might be seen of others; or he stood in a set, fixed posture, in a very grave and solemn manner, showing great devotion and seriousness; or he stood with great boldness and confidence: and prayed thus with himself; the phrase, "with himself", may be read either with the word "stood", as it is in the Syriac version; and then the sense is that he stood alone, apart from the publican, at a distance from him, as despising him; and lest he should be polluted by him; see Isa 65:4 or with the word "prayed", and does not design internal prayer, which was what the Pharisees did not use; for all they did was to be seen, and heard of men: but the meaning is, that he prayed only with respect to himself; he was wholly intent upon himself; his own self, and the commendation of himself, were the subject of his prayer: his whole dependence in it was on himself; and he was only seeking by it his own glory: he had no regard to the people of God, to aid the saints, nor did he put up one petition for them; nor had he any respect to Christ, the mediator, through whom access is had to God, and acceptance with him; nor to the Holy Spirit for his assistance; and though he addressed himself to God, yet in praise of himself, saying, God I thank thee: there is no petition in this prayer of his for pardoning grace and mercy; nor larger measures of grace; nor for strength to perform duties, and to hold on to the end; nor for any favour whatever; nor is there any confession of sin in it. So that it scarce deserves the name of a prayer, for in it is only a thanksgiving: indeed, thanksgiving in prayer is right; and had he been a man that had received the grace of God, it would have been right in him to have given thanks to God for it, by which he was made to differ from others: nor would he have been blameworthy, had he thanked God for the good things which he had received from him, or which by his assistance he had done; but nothing of this kind is said by him: he thanks God, in order to exalt himself, and places his righteousness in his own works, and treats all other men in a censorious and disdainful manner; thanking God, or rather blessing himself, saying, that I am not as other men are; and yet he was as other men, and no better: he was a sinner in Adam, as other men; and a sinner by nature, as others are; and had the same iniquities and corruptions in his heart, as others; and had no more goodness in him than other men, and as far from true real righteousness. Perhaps he means the Gentiles, whom the Jews looked upon as sinners, and the worst of men; and yet they were in no wise better than the Gentiles, as to their state and condition by nature: it was usual to call the Gentiles "other men"; which phrase is sometimes explained by "the nations of the world" (a); and sometimes by the "Cuthites", or "Samaritans" (b); See Gill on Luk 5:29. ---He goes on, extortioners, unjust, adulterers; and yet all these characters belonged to the men of sect: the Pharisees were oppressors of the poor, devoured widows' houses, and extorted money from them, under a pretence of long prayers: they are aptly represented by the unjust steward, in Luk 16:1 and they were au unclean, unchaste, and an adulterous generation of men, Mat 12:39 or even as this publican; pointing to him at some distance, with great scorn and disdain. This was his prayer, or thanksgiving. It may gratify the curiosity of some to have some other prayers of the Pharisees; and it may be worth while to compare them with this, between which there will appear a pretty deal of likeness. "R. Nechunia ben Hakkana used to pray, when he went into the school, and when he came out, a short prayer: they said unto him, what is the goodness (or the excellency) of this prayer? he replied to them, when I go in, I pray, that no offence might come by means of me; and when I go out, "I give thanks" for my portion: when I go in, this is what I say, let it be thy good pleasure before thee, O Lord, my God, the God of my fathers, that I may not be angry with my colleagues, nor my colleagues be angry with me; that I may not pronounce that which is pure defiled, and that which is defiled, pure; that I may not forbid that which is lawful, nor pronounce lawful that which is forbidden; and that I may not be found ashamed in this world, and in the world to come: and when I come out, this is what I say; I confess before thee, (or I thank thee) O Lord God, and the God of my fathers, that thou hast given me my portion among those that sit in the schools, and synagogues, and hast not given me my portion in the theatres and shows: for I labour, and they labour; I watch, and they watch; I labour to inherit paradise, and they labour for the pit of corruption (c).'' And these two prayers the Jews were obliged to recite at their going in, and coming out of the synagogue. "It is a tradition of R. Juda, saying, three things a man ought to say every day; blessed be thou, , "that thou hast not made me a Gentile"; blessed art thou, that thou hast not made me an unlearned man (or one that is vain and foolish, uncivil and uncultivated); blessed art thou, that hast not made me a woman (d).'' In their prayer books (e), these thanksgivings stand thus: "blessed art thou, O Lord our God, the King of the world, that thou hast made me an Israelite; (in some books it is, as before, that thou hast not made me a Gentile;) blessed art thou, O Lord our God, the King of the world, that thou hast not made me a servant; blessed art thou, O Lord our God, the King of the world, that thou hast not made me a woman:'' when the women, instead of this last, say: "blessed art thou, O Lord our God, the King of the world, who has made me as he pleases.'' And very agreeable to one of these benedictions does the Ethiopic version render the prayer of the Pharisee here; "I thank thee, O Lord that thou hast not made me as other men". (a) Gloss. in T. Bab. Bava Metzia, fol. 111. 2. (b) Gloss. in T. Bab. Sanhedrin, fol. 52. 2. (c) T. Hieros. Beracot, fol. 7. 4. Vid. Misna Beracot, c. 4. sect. 2. & Maimon. & Bartenora in ib. (d) T. Hieros. Beracot, fol. 13. 2. (e) Seder Tephillot, ed. Basil. fol. 2. 2. ed. Amst. fol. 4. 1.