Luke 18 11

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.

Luke 18:11 nkjv

The Pharisee stood and prayed thus with himself, 'God, I thank You that I am not like other men?extortioners, unjust, adulterers, or even as this tax collector.

Luke 18:11 niv

The Pharisee stood by himself and prayed: 'God, I thank you that I am not like other people?robbers, evildoers, adulterers?or even like this tax collector.

Luke 18:11 esv

The Pharisee, standing by himself, prayed thus: 'God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector.

Luke 18:11 nlt

The Pharisee stood by himself and prayed this prayer : 'I thank you, God, that I am not like other people ? cheaters, sinners, adulterers. I'm certainly not like that tax collector!

Luke 18 verses

Luke 18 11 Meaning

Luke 18:11 presents the prayer of a Pharisee, illustrating self-righteousness and spiritual pride. His "thanksgiving" is not an expression of humility and gratitude towards God, but a boastful comparison of himself with others whom he deems sinful, especially the tax collector praying nearby. The verse highlights his confidence in his own moral and religious superiority, revealing a heart devoid of true repentance or recognition of his need for divine grace.

Luke 18 11 Context

Luke chapter 18, verses 9-14, presents the Parable of the Pharisee and the Tax Collector, immediately following the parable of the persistent widow (Luke 18:1-8). This parable is specifically addressed to "some who trusted in themselves that they were righteous, and treated others with contempt" (Luke 18:9). It vividly contrasts two approaches to God: the self-assured, outwardly righteous, yet proud Pharisee, and the humble, repentant tax collector. The historical and cultural context is crucial: Pharisees were highly respected religious leaders known for their strict adherence to the Law and oral traditions. Tax collectors, in contrast, were reviled as traitors who collaborated with Roman occupiers, often extorting their own people. The parable challenges the prevailing social and religious hierarchy by affirming God's favor for the humble, irrespective of social standing or perceived piety. It implicitly criticizes the self-serving religiosity and judgmentalism prevalent among certain religious leaders of Jesus' time, directly contrasting with Jesus' call to true humility and spiritual dependence on God.

Luke 18 11 Word analysis

• The Pharisee (ὁ Φαρισαῖος, ho Pharisaios): This refers to a member of a prominent Jewish religious-political party. The name likely derives from a Hebrew root meaning "separated ones." They were known for their zealous adherence to the Mosaic Law and the traditions of the elders, often meticulously. Their devotion was generally respected by the people, placing them in a position of moral and spiritual authority. In the New Testament, they frequently appear as antagonists to Jesus, critiquing his teachings and associations, embodying a legalistic approach to faith that often led to outward displays rather than internal transformation.

• stood by himself (σταθεὶς πρὸς ἑαυτόν, statheis pros heauton): This phrase has two primary interpretations. It can mean he stood "physically by himself," separated from others, emphasizing his sense of purity or superiority, not wanting to associate with "sinners." Alternatively, it can mean he "stood to himself," implying his prayer was self-centered and directed inwardly, primarily for his own glorification and confirmation of his perceived righteousness, rather than truly to God. Both meanings underscore his proud, self-sufficient posture before God.

• and prayed thus (ταῦτα προσηύχετο, tauta prosēucheto): The verb prosēucheto refers to an earnest address to God, indicating prayer. However, the subsequent content of the prayer reveals its problematic nature. It is not an outpouring of a humble heart seeking God, but a recitation of personal accomplishments and a declaration of self-righteousness. This demonstrates that even outwardly correct forms of religious practice can mask an ungodly internal state.

• 'God, I thank you' (Ὁ Θεός, εὐχαριστῶ σοι, Ho Theos, eucharistō soi): On the surface, this begins with an act of thanksgiving, which is a proper form of address in prayer. However, the true nature of his "gratitude" is immediately revealed to be a self-congratulatory statement. It quickly deviates from genuine praise of God to praise of self. The "thanksgiving" becomes a mere preamble to self-exaltation.

• that I am not like other people (ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, hoti ouk eimi hōsper hoi loipoi tōn anthrōpōn): This is the core declaration of his pride. He defines himself by his perceived superiority over "the rest of mankind." This negative self-definition, focusing on what he is not rather than what God is or what he should be, exposes a spirit of judgment and an absence of a truly humble self-assessment before God. The phrase hoi loipoi tōn anthrōpōn ("the rest of people") encompasses a wide sweep of humanity whom he disparagingly considers inferior.

• robbers, evildoers, adulterers (ἅρπαγες, ἄδικοι, μοιχοί, harpages, adikoi, moichoi): These specific terms are strong condemnations, categorized general categories of "sinners."

  • Harpages (robbers): Those who extort, take by force, or defraud.
  • Adikoi (evildoers): Unjust, wicked individuals.
  • Moichoi (adulterers): Those guilty of sexual immorality.He uses these severe labels to describe the general population he feels superior to, reflecting his critical and contemptuous worldview.

• or even like this tax collector (ἢ καὶ ὡς οὗτος ὁ τελώνης, ē kai hōs houtos ho telōnēs): This direct, specific comparison is the epitome of his condescension and judgment. He singles out a particular person, present in the temple, to serve as a stark contrast to his own perceived righteousness. "Tax collectors" (telōnēs) were particularly despised in Jewish society for their association with the Roman oppressors and their widespread corruption. By pointing to "this tax collector," the Pharisee displays his contempt openly, ironically in the very presence of God and another worshiper.

• Words-group analysis:

  • "stood by himself and prayed thus: 'God, I thank you'": This opening sequence highlights the Pharisee's inward-looking disposition. His posture ("stood by himself") implies separation and self-sufficiency, reinforced by a "prayer" that is immediately twisted into self-congratulation rather than humble devotion. The phrase "I thank you" serves as a performative utterance, masquerading spiritual devotion, but truly functioning as a preface for a catalogue of personal virtues.
  • "that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector.": This entire clause is the theological core of the Pharisee's prayer and worldview. It epitomizes negative self-righteousness, defined not by active godliness or love, but by comparative purity and judgmentalism against others. The escalating specificity from broad categories of "sinners" to the pointed scorn for "this tax collector" illustrates the depth of his contempt and pride. It's a prayer rooted in distinction and judgment rather than confession and dependence.

Luke 18 11 Bonus section

The positioning of the Pharisee's prayer at the temple highlights the public nature of his religious display and the stark contrast between outward piety and inner spiritual reality. In Jewish custom, prayer could be silent or spoken, but here it's clearly an audible boast intended, perhaps, to be heard by others, including the very tax collector he disparaged. This aligns with Jesus' consistent warnings against religious hypocrisy that sought human approval over divine approval (e.g., Matt 6:5). The Pharisee's "I thank you" functions as a pretense for his moral accounting, framing his contempt for others as virtuous humility before God, a profound theological error that fails to recognize God's universal claim on all humanity's sinfulness. This parable acts as a boundary against understanding prayer as a means of self-promotion or self-justification based on one's own works rather than genuine dependence and surrender to God's grace.

Luke 18 11 Commentary

Luke 18:11, the opening declaration of the Pharisee's prayer, sets the stage for a profound spiritual lesson. His stance, "standing by himself," is illustrative; it points to both physical isolation (from "sinners") and spiritual isolation (from God's true expectation of humility). His "thanksgiving" is performative, merely a polite preamble to a self-congratulatory inventory of virtues. He defines his righteousness negatively—not by obedience and love of God, but by the absence of perceived vices common to "other people" whom he explicitly names and categorizes as morally repugnant: "robbers, evildoers, adulterers."

The climax of his self-admiration is the contemptuous jab at the "tax collector," a public symbol of sin and collaboration in Jewish society. This stark contrast is central to Jesus' parable. The Pharisee's prayer is devoid of true worship, confession, or dependence on God's mercy; it is a spiritual boast disguised as devotion, demonstrating confidence in his own merit rather than in divine grace. This religious posture epitomizes the very self-righteousness and contempt for others that Jesus aimed to correct. True prayer acknowledges personal need, unworthiness, and God's holiness, a stark opposite to the Pharisee's spiritual self-sufficiency. This verse teaches us that God resists the proud and despises self-exaltation, regardless of outward religious conformity or social standing.