Luke 18:11

KJV

The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men [are], extortioners, unjust, adulterers, or even as this publican.

KJV (with Strong's)

The Pharisee {G5330} stood {G2476} and prayed {G4336} thus {G5023} with {G4314} himself {G1438}, God {G2316}, I thank {G2168} thee {G4671}, that {G3754} I am {G1510} not {G3756} as {G5618} other {G3062} men {G444} are, extortioners {G727}, unjust {G94}, adulterers {G3432}, or {G2228} even {G2532} as {G5613} this {G3778} publican {G5057}.

Complete Jewish Bible

The Parush stood and prayed to himself, ‘O God! I thank you that I am not like the rest of humanity — greedy, dishonest, immoral, or like this tax-collector!

Berean Standard Bible

The 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.

American Standard Version

The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican.

Commentary

### SUMMARY
Luke 18:11 offers a poignant depiction of spiritual arrogance within Jesus's Parable of the Pharisee and the Publican. This verse captures the Pharisee's self-congratulatory prayer, revealing his profound self-righteousness, his reliance on outward religious observance, and his contemptuous disdain for others, particularly the humble publican who stands nearby. It serves as a stark illustration of the pitfalls of pride and the deceptive nature of a righteousness not rooted in genuine humility before God.

### CONTEXT
* **Literary Context:** This verse is the central utterance of the first character in the Parable of the Pharisee and the Publican, recounted by Jesus in [Luke 18:9-14](/luke/18-9-14 "Luke 18:9-14 - The Parable of the Pharisee and the Publican"). Jesus explicitly states the purpose of this parable in [Luke 18:9](/luke/18-9 "Luke 18:9 - Purpose of the Parable"), "to certain which trusted in themselves that they were righteous, and despised others." The parable immediately follows the Parable of the Persistent Widow ([Luke 18:1-8](/luke/18-1-8 "Luke 18:1-8 - The Parable of the Persistent Widow")), which emphasizes the importance of persistent prayer and God's readiness to answer. Together, these parables highlight different facets of prayer and the character God seeks in those who approach Him. The Pharisee's prayer in [Luke 18:11](/luke/18-11 "Luke 18:11 - The Pharisee's Prayer") sets up a dramatic contrast with the publican's humble plea in [Luke 18:13](/luke/18-13 "Luke 18:13 - The Publican's Prayer"), leading to Jesus's concluding declaration about justification in [Luke 18:14](/luke/18-14 "Luke 18:14 - The Exaltation of the Humble").
* **Historical & Cultural Context:** In first-century Jewish society, Pharisees were a prominent religious and political group, highly respected for their meticulous adherence to the Mosaic Law and the oral traditions (Halakha). They often practiced fasting, tithing, and ritual purity beyond the requirements of the Law, leading to a public perception of their heightened piety. Conversely, publicans (tax collectors) were universally reviled. They were Jewish individuals who collaborated with the Roman occupying power to collect taxes, often extorting more than required for personal gain. This made them social outcasts, viewed as traitors to their people and inherently sinful, often grouped with "sinners" and prostitutes in rabbinic literature. The setting of the temple was the central place of worship and prayer for Jews, making it a common venue for public displays of religiosity, as seen in this parable.
* **Key Themes:** The verse profoundly contributes to several key themes within Luke's Gospel and broader biblical theology. It directly addresses the theme of **Self-Righteousness**, portraying a piety based on human effort and comparison rather than divine grace. The Pharisee's prayer is not a humble appeal for God's mercy but a self-congratulatory monologue, illustrating a common human tendency to trust in one's own perceived goodness. This stands in stark contrast to the theme of **True Righteousness**, which Jesus consistently teaches is a matter of the heart and God's transforming power, not outward performance or legalistic observance (cf. [Matthew 5:20](/matthew/5-20 "Matthew 5:20 - Righteousness Exceeding the Pharisees")). Furthermore, the parable underscores the theme of **Pride vs. Humility**. The Pharisee's arrogance is juxtaposed with the publican's humility, powerfully reinforcing the biblical principle that "every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted" ([Luke 18:14](/luke/18-14 "Luke 18:14 - The Exaltation of the Humble")). Finally, it touches on the theme of **Judgment of Others**, as the Pharisee's self-exaltation is intrinsically linked to his disdainful condemnation of those he deems inferior.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **stood (Greek, _hístēmi'_):** This word, meaning "to stand" or "to take a stand," describes the Pharisee's physical posture in prayer. While standing was a common and acceptable posture for prayer in Jewish tradition, in this context, it subtly conveys a sense of self-assurance, perhaps even a defiant or proud stance before God, contrasting with the publican's humble posture.
* **with himself (Greek, _heautoû'_):** Derived from a reflexive pronoun, this phrase is crucial for understanding the nature of the Pharisee's prayer. It literally means "to himself" or "for himself." While he is ostensibly praying to God, the prayer's true direction is inward, serving as a self-congratulatory monologue rather than a genuine act of humble supplication or worship directed towards the Divine. It highlights the egocentric and self-focused nature of his supposed devotion.
* **publican (Greek, _telṓnēs'_):** This term refers to a tax-farmer or collector of public revenue. In first-century Judea, publicans were Jews who worked for the Roman authorities, often extorting money from their own people beyond the required taxes. They were widely despised as collaborators, traitors, and sinners, making the Pharisee's comparison to "this publican" a profound expression of his contempt and perceived moral superiority.

#### Verse Breakdown
* **"The Pharisee stood and prayed thus with himself":** This opening clause establishes the character, his action, and critically, the *nature* of his prayer. The Pharisee's posture of "standing" was customary for prayer, but the phrase "prayed thus with himself" immediately signals that his communication was not truly directed towards God in humble supplication, but rather served as an internal monologue, a self-assessment, or even a boastful declaration to his own ego. It reveals a prayer that is performative and self-centered rather than God-centered.
* **"God, I thank thee, that I am not as other men [are]":** The Pharisee begins with an address to God and a "thanksgiving," but this quickly devolves into a self-congratulatory comparison. His gratitude is not for God's grace or provision, but for his own perceived moral and spiritual superiority over "other men." This highlights a fundamental misunderstanding of true piety, which should lead to humility and dependence on God, not self-exaltation.
* **"extortioners, unjust, adulterers, or even as this publican.":** Here, the Pharisee lists specific categories of sinners, implicitly contrasting his own supposed righteousness with their depravity. The progression from general categories ("extortioners, unjust, adulterers") to the pointed and specific "or even as this publican" demonstrates his deep disdain and judgmental spirit. The publican, standing nearby, becomes the immediate and most egregious example of the "other men" he is thankful not to be, underscoring his spiritual pride and lack of compassion.

#### Literary Devices
Luke 18:11 effectively employs **Irony** and **Contrast**. The primary irony lies in the Pharisee's "prayer." While he addresses God and uses the language of thanksgiving, his words are entirely self-focused, serving as a boast rather than a humble petition or genuine worship. He is ostensibly talking *to* God, but he is really talking *about* himself, and *to* himself. This creates a profound disconnect between the outward form of piety and the inward reality of spiritual pride. The verse also sets up a stark **Contrast** that will be fully developed in the subsequent verses of the parable. The Pharisee's self-exalting prayer and judgmental spirit are immediately contrasted with the publican's humble, repentant prayer in [Luke 18:13](/luke/18-13 "Luke 18:13 - The Publican's Humble Prayer"), highlighting the two opposing approaches to God and the differing outcomes of each. The Pharisee's self-righteousness is further contrasted with the very concept of divine grace and mercy.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 18:11 serves as a profound theological statement on the nature of true righteousness and acceptable prayer. It exposes the inherent danger of spiritual pride, demonstrating that a self-generated righteousness, built on outward performance and comparison with others, is anathema to God. The Pharisee's prayer, though outwardly pious, is fundamentally flawed because it originates from a heart that trusts in its own merit rather than in God's mercy. This passage underscores the biblical truth that justification before God is not earned through human effort or moral superiority, but is a gift received by grace through humble faith. God does not honor those who exalt themselves, but rather those who recognize their need for Him.

* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction")
* [Philippians 3:4-9](/philippians/3-4-9 "Philippians 3:4-9 - Paul's Renunciation of Self-Righteousness")
* [Isaiah 64:6](/isaiah/64-6 "Isaiah 64:6 - Our Righteousness as Filthy Rags")

### REFLECTION AND APPLICATION
Luke 18:11 challenges us to deeply examine the posture of our own hearts when we approach God. Do we come with a spirit of genuine humility, acknowledging our dependence on His grace, or do we subtly, perhaps even unconsciously, present a resume of our good deeds, comparing ourselves favorably to others? This verse is a timeless warning against the insidious nature of spiritual pride, which can manifest as self-congratulation, judgmentalism, or a false sense of security based on external religious practices. True faith calls us to recognize our inherent brokenness and to rely solely on God's mercy for our standing before Him. It reminds us that our gratitude should flow from an awareness of God's unmerited favor, not from a perceived superiority over others. We are called to cultivate a heart of humility, recognizing that all good comes from God and that our righteousness is found only in Him.

#### Questions for Reflection
* **In what ways might I, like the Pharisee, subtly trust in my own righteousness or compare myself favorably to others?**
* **Is my gratitude to God truly for His grace, or does it sometimes mask a form of self-congratulation for my own efforts or perceived virtues?**
* **How does this verse challenge my understanding of what constitutes genuine humility and acceptable prayer before God?**

### FAQ

**Why was the Pharisee's prayer unacceptable to God?**

Answer: The Pharisee's prayer was unacceptable not because of its outward form (standing in the temple), but because of its inward disposition. It was a prayer of self-exaltation and self-righteousness, not a humble petition or genuine worship. He was not confessing sin or seeking God's mercy, but rather boasting of his own perceived moral superiority and condemning others. His "thanksgiving" was essentially a declaration of his own goodness, indicating that he believed he had no need of God's grace, only His affirmation. Jesus teaches that God resists the proud but gives grace to the humble ([Luke 18:14](/luke/18-14 "Luke 18:14 - The Exaltation of the Humble"); [James 4:6](/james/4-6 "James 4:6 - God Resists the Proud")).

**What does "prayed thus with himself" mean?**

Answer: The phrase "prayed thus with himself" (Greek: _pros heauton_) is critical. It signifies that while the Pharisee was in the temple, a place of public prayer, his words were not truly directed in humble supplication to God. Instead, his prayer was an internal monologue, a self-congratulatory reflection, or a boastful declaration to his own ego. It indicates that his focus was entirely on himself and his own perceived virtues, rather than on God's holiness or his own need for divine mercy. This inward focus highlights the egocentric and self-absorbed nature of his "devotion."

### CHRIST-CENTERED FULFILLMENT
Luke 18:11, with its portrayal of the self-righteous Pharisee, finds its ultimate fulfillment and contrast in the person and work of Jesus Christ. The Pharisee's attempt to achieve righteousness through works and self-exaltation stands in stark opposition to Christ's perfect humility and His teaching on true righteousness. Jesus, though fully God, "made himself of no reputation, and took upon him the form of a servant" ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humility")). He did not come to call the righteous, but sinners to repentance ([Luke 5:32](/luke/5-32 "Luke 5:32 - Jesus Calls Sinners")). The Pharisee's prayer reveals a heart that believes it has no need for a Savior, a dangerous spiritual blindness that Jesus consistently challenged. In contrast, Christ's entire ministry, culminating in His atoning death on the cross, was for those who, like the publican, recognize their sinfulness and cast themselves upon God's mercy. His righteousness is imputed to those who humble themselves and confess their need, not to those who boast in their own works ([Romans 3:23-24](/romans/3-23-24 "Romans 3:23-24 - Justification by Grace")). The parable's conclusion, that the humble publican, not the proud Pharisee, "went down to his house justified" ([Luke 18:14](/luke/18-14 "Luke 18:14 - The Publican Justified")), points directly to the grace offered through Christ, who alone provides the true righteousness that God accepts, a righteousness received by faith, not by works ([Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith")).

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 6:5

¶ And when thou prayest, thou shalt not be as the hypocrites [are]: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

Revelation 3:17

Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:

Isaiah 65:5

Which say, Stand by thyself, come not near to me; for I am holier than thou. These [are] a smoke in my nose, a fire that burneth all the day.

Jeremiah 2:35

Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned.

Mark 11:25

And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.

James 2:9

But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.

James 2:12

So speak ye, and so do, as they that shall be judged by the law of liberty.