Luke 18:10

KJV

Two men went up into the temple to pray; the one a Pharisee, and the other a publican.

KJV (with Strong's)

Two {G1417} men {G444} went up {G305} into {G1519} the temple {G2411} to pray {G4336}; the one {G1520} a Pharisee {G5330}, and {G2532} the other {G2087} a publican {G5057}.

Complete Jewish Bible

“Two men went up to the Temple to pray, one a Parush and the other a tax-collector.

Berean Standard Bible

“Two men went up to the temple to pray. One was a Pharisee and the other a tax collector.

American Standard Version

Two men went up into the temple to pray; the one a Pharisee, and the other a publican.

Commentary

### SUMMARY
Luke 18:10 introduces the setting and characters for one of Jesus' most profound parables, contrasting two individuals who approach God in prayer within the sacred precincts of the Jerusalem Temple: a self-righteous Pharisee and a humble, despised publican. This verse immediately establishes the stark dichotomy between outward religious piety and an inner posture of humility and dependence on God, laying the groundwork for Jesus' teaching on true righteousness and the nature of divine acceptance.

### CONTEXT
* **Literary Context:** This verse serves as the immediate prelude to the Parable of the Pharisee and the Publican, which runs from [Luke 18:9-14](/luke/18-9-14 "The Parable of the Pharisee and the Publican"). Critically, [Luke 18:9](/luke/18-9 "Luke 18:9 - Purpose of the Parable") explicitly states Jesus' purpose in telling this parable: "And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others." This direct address reveals that the parable is a pointed challenge to the self-righteous attitudes prevalent among some religious leaders and individuals of His time, particularly those who might have looked down upon others. The parable follows the Parable of the Persistent Widow ([Luke 18:1-8](/luke/18-1-8 "The Parable of the Persistent Widow")), which emphasizes the necessity of persistent prayer and God's ultimate justice. While both parables deal with prayer, the shift in focus from persistence to the *posture* of prayer highlights different facets of a right relationship with God.

* **Historical & Cultural Context:** The setting, "the temple," refers to the Jerusalem Temple complex, the central hub of Jewish religious life. Jews from all walks of life would gather in its various courts for prayer, sacrifice, and worship. Pharisees were a prominent and influential Jewish sect known for their meticulous adherence to the Mosaic Law and their extensive oral traditions. They were generally respected by the populace for their piety and learning, often seen as exemplars of religious devotion. In stark contrast, publicans (tax collectors) were deeply reviled by Jewish society. They collected taxes for the Roman occupying power, often extorting more than required for personal gain, and were considered collaborators, traitors, and ritualistically unclean. Their profession inherently involved frequent contact with Gentiles and practices that violated Jewish law, placing them at the absolute bottom of the social and religious hierarchy, often grouped with "sinners" ([Luke 15:1-2](/luke/15-1-2 "Jesus welcomes sinners")). The very act of these two men going to the same holy place to pray would have immediately created a powerful and poignant image for Jesus' audience.

* **Key Themes:** Luke 18:10 introduces several foundational themes that are developed throughout the subsequent parable and the broader Gospel of Luke. The most prominent is the **Nature of True Righteousness**, contrasting human self-justification with divine justification. The Pharisee embodies a righteousness based on works and self-perception, while the publican represents a righteousness found only through humble repentance and God's grace. This directly challenges the prevailing notion that religious observance or social standing guaranteed God's favor. Another key theme is **Humility vs. Pride**, where the verse sets up the dramatic opposition between the proud, self-assured prayer of the Pharisee and the contrite, self-abasing prayer of the publican, foreshadowing Jesus' consistent teaching that God exalts the humble and resists the proud ([James 4:6](/james/4-6 "James 4:6 - God resists the proud")). Finally, the verse introduces the theme of **Divine Acceptance**, hinting at the surprising truth that God's favor is not granted based on human merit or religious status, but on a heart posture of dependence and brokenness, a truth powerfully reiterated in the parable's conclusion in [Luke 18:14](/luke/18-14 "Luke 18:14 - The humble are justified").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **men (Greek, _ánthrōpos'_):** From G444, meaning "man-faced, i.e. a human being." This word emphasizes their shared humanity, despite their vastly different social and religious standings. It underscores that before God, both are simply human beings, subject to His judgment and grace, regardless of their societal labels or self-perception.
* **temple (Greek, _hierón'_):** From G2411, referring to "a sacred place, i.e. the entire precincts... of the Temple (at Jerusalem or elsewhere)." This is distinct from _naos_ (ναός), which denotes the central sanctuary itself. The use of _hierón_ indicates that these men were in the general courts or outer areas of the Temple complex, accessible to all, rather than the inner, restricted areas. This setting highlights the public nature of their prayers and the accessibility of God's presence, yet also the stark contrast in how they approached that presence.
* **Pharisee (Greek, _Pharisaîos'_):** From G5330, meaning "a separatist, i.e. exclusively religious; a Pharisean, i.e. Jewish sectary." This term immediately identifies one man as belonging to a highly respected, devout Jewish group known for their strict adherence to the Law and oral traditions. Their name, meaning "separated ones," reflected their commitment to ritual purity and distinctiveness from the common people and perceived sinners.
* **publican (Greek, _telṓnēs'_):** From G5057, meaning "a tax-farmer, i.e. collector of public revenue." This term identifies the other man as a tax collector, a profession universally despised by Jews due to their association with Roman occupation and their reputation for extortion. They were considered social outcasts and sinners, often excommunicated from synagogue life and denied legal rights.

#### Verse Breakdown
* **"Two men went up into the temple to pray;":** This opening clause sets the scene in the most significant religious location for Jews, the Jerusalem Temple, indicating a deliberate act of worship. The phrase "went up" (ἀναβαίνω, _anabaínō_) is significant, as Jerusalem and the Temple were situated on a hill, requiring an ascent. This physical ascent also carries symbolic weight, representing an intentional spiritual movement towards God's presence. The purpose "to pray" (προσεύχομαι, _proseúchomai_) establishes the men's shared religious objective, yet the subsequent narrative will reveal their vastly different approaches and outcomes.
* **"the one a Pharisee, and the other a publican.":** This clause immediately introduces the two protagonists, highlighting their contrasting identities. The juxtaposition of "Pharisee" and "publican" is central to the parable's message. It presents the most extreme social and religious poles within Jewish society—the epitome of perceived righteousness versus the epitome of perceived sinfulness—thereby setting up a powerful and unexpected reversal of expectations regarding who is truly righteous before God.

#### Literary Devices
The primary literary device at play in Luke 18:10 is **Juxtaposition**, specifically the stark contrast between the Pharisee and the publican. By immediately presenting these two diametrically opposed figures, Jesus sets the stage for a dramatic and impactful comparison of their spiritual states and approaches to God. This juxtaposition is designed to challenge the audience's preconceived notions of righteousness and piety. Furthermore, the verse functions as a form of **Foreshadowing**, hinting at the central conflict and the surprising resolution of the parable. The mere presence of these two men together in the Temple, both ostensibly there to pray, creates an inherent **Irony** for the original audience, who would have assumed the Pharisee's piety would be favored over the publican's sinfulness. This irony is then dramatically resolved in the parable's conclusion, where the expected outcome is inverted.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 18:10 introduces a profound theological truth about God's nature and His criteria for acceptance: that He values a humble, repentant heart over outward religious performance or self-proclaimed righteousness. The contrast between the Pharisee and the publican foreshadows the New Testament's emphasis on grace through faith, rather than works of the law, as the basis for justification. It challenges any system of belief that relies on human merit or comparison with others for standing before God. This verse, therefore, lays the groundwork for understanding that true righteousness is not something we achieve by our efforts, but something received by those who acknowledge their unworthiness and cast themselves upon God's mercy. It underscores that the path to God's favor is paved with humility and a recognition of one's need for divine grace.

* [James 4:6](/james/4-6 "James 4:6 - God resists the proud")
* [Romans 3:23-24](/romans/3-23-24 "Romans 3:23-24 - All have sinned and are justified freely by His grace")
* [Isaiah 64:6](/isaiah/64-6 "Isaiah 64:6 - Our righteousness is as filthy rags")

### REFLECTION AND APPLICATION
Luke 18:10, though brief, serves as a powerful mirror for self-examination, prompting us to consider the posture of our own hearts when we approach God. Are we like the Pharisee, confident in our own spiritual achievements, perhaps even subtly comparing ourselves favorably to others? Or are we like the publican, acutely aware of our sinfulness and utterly dependent on God's mercy? This verse reminds us that genuine prayer and true worship stem from a place of humility, recognizing our inherent need for God's grace, rather than a display of our own perceived goodness. It challenges us to guard against spiritual pride, which can subtly creep into our lives, making us judgmental of others and blinding us to our own need for repentance. Ultimately, it calls us to cultivate a heart that acknowledges its brokenness and trusts solely in God's boundless compassion for acceptance and justification.

#### Questions for Reflection
* **What is my initial reaction to the two men described in this verse? Do I find myself identifying more with one than the other, and why?**
* **In my own prayer life, do I ever find myself comparing my spiritual efforts or achievements to others, either consciously or unconsciously?**
* **How does the contrast between the Pharisee and the publican challenge my understanding of what it means to be "righteous" in God's eyes?**

### FAQ
**Why did Jesus choose a Pharisee and a publican for this parable?**

Answer: Jesus chose these two figures to create the most extreme and impactful contrast possible for His Jewish audience. The Pharisee represented the pinnacle of religious devotion and social respectability, meticulously adhering to the Law. The publican, on the other hand, was the epitome of social and religious outcast, despised as a traitor and sinner. By juxtaposing these two, Jesus dramatically challenged the prevailing societal and religious norms, demonstrating that God's favor is not based on human merit, social standing, or outward religious performance, but on a humble and contrite heart. This choice powerfully set up the parable's surprising conclusion, where the despised publican, not the respected Pharisee, was justified before God.

### CHRIST-CENTERED FULFILLMENT
Luke 18:10, by introducing the Pharisee and the publican, sets the stage for a profound Christ-centered truth: true righteousness and acceptance before God are not achieved through human effort or religious performance, but are freely given through Christ. The Pharisee's self-righteousness, though rooted in adherence to the Law, ultimately falls short because it relies on human merit, a righteousness that [Isaiah 64:6](/isaiah/64-6 "Isaiah 64:6 - Our righteousness is as filthy rags") describes as "filthy rags." In contrast, the publican's humble confession of sin and plea for mercy points directly to the need for a righteousness outside of oneself. This is precisely what Christ provides. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offering a perfect righteousness to those who, like the publican, acknowledge their sin and cast themselves upon His mercy. Through His atoning sacrifice, Christ became sin for us, "that we might be made the righteousness of God in him" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ became our righteousness")). Therefore, the justification granted to the publican foreshadows the justification available to all who believe in Jesus, not by their works, but by faith in His finished work ([Romans 3:24](/romans/3-24 "Romans 3:24 - Justified freely by His grace")). The parable's message, initiated in Luke 18:10, ultimately finds its fulfillment in Christ, who invites all, especially those who recognize their spiritual poverty, to draw near to God with confidence, not in themselves, but in Him ([Hebrews 4:16](/hebrews/4-16 "Hebrews 4:16 - Approach the throne of grace with confidence")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 21:31

Whether of them twain did the will of [his] father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.

Matthew 21:32

For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen [it], repented not afterward, that ye might believe him.

1 Kings 8:30

And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven thy dwelling place: and when thou hearest, forgive.

Acts 23:6

¶ But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men [and] brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.

Acts 23:8

For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.

Luke 7:29

And all the people that heard [him], and the publicans, justified God, being baptized with the baptism of John.

Luke 7:30

But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.