Luke 18:11Meaning & Commentary from the Church Fathers

Reflecting on the repentance of King Ahab and the prophet Jonah, allow these thoughts not to be seen as mere gossip; the very words of the Pharisee reveal the validity of my statement. "O God," he proclaims, "I thank You that I am not like other men." Do you truly believe you are more righteous than all others? "I am not like other men." What are your actions, Pharisee? Do not focus on those like you; instead, consider the One who is unchanged yet chose to dwell among us as a man. Contemplate Him and abandon your lofty rhetoric. At the very least, confess that you are like other men—thieves, wrongdoers, adulterers. Are you the only virtuous one among all? "I am not like other men, thieves, swindlers, adulterers, or like this tax collector." The tax collector’s spirit has only begun to lift, preparing to ascend, yet you weigh him down with your words, hindering his repentance from reaching the Savior. Why do you trample on him as he kneels in humility? Why do you add fuel to his struggle? Why do you accuse him when his own conscience already convicts him? "Or like this tax collector." But what truly do you know of the tax collector's deeds? Does he commit theft? Does he seize what does not belong to him? Does he take others' possessions? Does he harvest where he has not sown? You, Pharisee, have not witnessed any such wrongdoing; instead, you see a man before you who is wretched and in need of compassion. He is bowed down, striking his breast, burdened by his wrongs, not daring to lift his gaze to heaven, perhaps fearing accusations from the heavens, or believing his sins are inscribed upon the skies. A brief reflection on the tax collector and the Pharisee: "Your adversary, the devil, prowls around like a roaring lion" for those who are puffed up with pride lose their reward. You judge yourself, condemned by all; you approve of yourself, yet are rejected by God. You adorn yourself with self-praise but tear down your glory through condemnation; you call yourself sinless yet find guilt at every turn; you present yourself as one who keeps the law while effectively trampling on the lawgiver. You boast of your virtues but turn them into vices. The tax collector, silently crying out, reached God the Word whom your loud proclamations defamed. You shamelessly state, "not like other men, thieves, swindlers, adulterers, or like this tax collector," yet it is your actions that insult divine worship and make you unworthy to pray, while the tax collector gathers sin through deceit. His condition is evident, as he embodies the very essence of his profession. You deem the tax collector's behavior shameful, yet Christ commended his humble heart. You cast him down while Christ exalted him; moved by the tax collector’s shame and repentance, He saw his deep sorrow mingled with tears. The Lord was touched by the tax collector’s humility, as he acknowledged his shame, which leads to life. Through his repentance, he transformed his life, akin to a physician applying healing salve to a wound. He staunched the flow of lust with heartfelt sighs, softened the agony of passion with tears, and drew close to God through sincere contrition, presenting himself cleansed in the sight of the Creator. Reflecting on the Tax Collector and the Pharisee shows that true humility is honored by Heaven.

Thus, the Pharisee, in claiming righteousness based on his own deeds, reveals his pride and consequently judges those around him.

Furthermore, the Pharisee's arrogance is evident even in his demeanor, as the humble man exhibits modesty. The publican is depicted as "standing," yet it is important to note that he “dared not even lift up his eyes to heaven.” Consequently, his stance was one of submissiveness, while the Pharisee's gaze and heart were raised in a spirit of self-exaltation.

However, this unrepentant Pharisee extols himself, considering himself superior to extortionists, unjust individuals, and adulterers. How can you overlook the reality that simply being superior to the wicked does not inherently warrant admiration? True nobility arises from striving against those who are commonly esteemed and aligns one with those deserving of genuine recognition. Thus, our righteousness should be untainted by imperfections, characterized by unity and blamelessness, void of anything that might invite criticism. What advantage is there in fasting twice a week if it leads only to ignorance and vanity, nurturing pride, arrogance, and egotism? You tithe from your possessions and boast about it, yet you invoke God's ire by condemning others; you elevate yourself, but not under the Divine decree of righteousness, rather through self-adulation. ‘For I,’ he declares, ‘am not like other men.’ Subdue your pride, O Pharisee; ‘Guard your tongue and restrain it.’ You are addressing God, who sees all. Await the decision of the Judge. No adept wrestler crowns himself; one must wait for the proclamation of the overseer. Lower your arrogance, for pride is detested and cursed by God. Fasting while filled with pride will yield no benefit for you; your efforts will go unrewarded, as you have tainted your offerings with hubris. Even in the days of Moses, sacrifices offered with blemishes were unacceptable to God, as it was stated, ‘The sheep and the ox that shall be sacrificed shall have no blemish.’ Therefore, with your prideful fasting, you should anticipate hearing from God, ‘Not the fast I have chosen, saith the Lord.’ You offer your tithes yet offend Him whom you honor by condemning others indiscriminately. Such behavior is alien to a heart that fears God, for Christ admonished: ‘Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned.’ Additionally, one of His disciples remarked: ‘There is one Lawgiver and Judge: why, then, do you judge your neighbor?’ A healthy person does not mock the sick for resting; rather, they worry about suffering the same fate. Likewise, in warfare, no one takes pride in the downfall of another; rather, they rejoice in their own escape from calamity. The weaknesses of others are not suitable grounds for the commendation of those who are well; even the most cheerful among them would rarely garner true glory. This illustrates the nature of the self-absorbed Pharisee.

What purpose does a widespread guard serve when a single neglected area invites danger? The Pharisee, who observed fasts, paid his tithes, and praised God, seemed to oversee the protection of his spiritual realm from multiple angles. Yet, by disregarding the avenue of pride, he unwittingly left himself vulnerable to the enemy he failed to see due to his negligence.

Although he believed he was addressing God with his words, the One who understood his prideful soul did not acknowledge it as a conversation with God; instead, it was noted that "the Pharisee said," indicating that this was merely an expression from within himself.

The commitment made to God in the form of offerings in reverence is referred to not as ‘prayer’ but as a ‘vow.’ This is illustrated by the scripture that states, “Pray and offer up to the Lord our God” (Psalms 75:12), and by the warning that “It is better not to promise than to vow and not fulfill” (Ecclesiastes 5:4).

Both types of prayer encounter distinct perils that can deceive the undiscerning. Faith and contrition, when accompanied by a detachment from wickedness, ensure that prayers for the pardon of sins and for forgiveness can truly achieve their purpose; however, despair and arrogance render them ineffective. Gratitude for divine blessings, coupled with humility, becomes pleasing to God, whereas a proud demeanor in expressing thanks, as if it were due to one’s own merit, along with disparagement of those lacking such blessings, renders thanksgiving unacceptable to the Lord. The Pharisee stands condemned through his own words and actions; having entered the temple to offer thanks without an attitude of supplication, he compounded his gratitude with pride and condemnation. He recklessly proclaimed, “God, I thank Thee that I am not like other men, robbers, evildoers, adulterers.”

The Pharisee's position was defined not by humble submission but by audacious pride, standing in stark contrast to the one who, in humility, dared not even raise his eyes to the heavens. Indeed, the Pharisee “prayed in himself,” failing to truly approach God, although he could not escape the gaze of the One who knows all hearts and observes every hidden depth. His type of prayer, marked by a proud declaration of thanks, neglected to include the acknowledgment of God’s mercy, suggesting instead that his well-being was due to his own righteous actions. He failed to recognize that deliverance from sin’s snares is a monumental struggle for the soul ensnared by the enemy's traps.

Hence, God's providence guides our lives; often, it is with little effort that we find ourselves shielded from great calamities, comforted by His compassion due to our frailty. We ought to express heartfelt gratitude for this grace while remaining humble before the Giver rather than indulging in mockery. However, the Pharisee declared, “I thank Thee, O God, that I am not like other men,” indicating he believed his moral standing was a result of his inherent virtue rather than God’s mercy. This perspective fails to acknowledge his faults, as he rather focused on the sins of others, arrogantly viewing himself as the sole righteous being. “I am not like that tax collector,” he boasted.

Such folly raises an important question: if, aside from himself, all others are indeed wrongdoers, what then becomes of the innocent victim? What does the designation “this tax collector” mean, and why call attention to him? Is he not part of the same group of sinners he condemns? Moreover, while he categorizes the tax collector as an irredeemable lawbreaker, how can he assert knowledge of his other sins? Is it fair to vilify another for theirs while ignoring one’s own? This simply cannot stand!

Meanwhile, the tax collector, bearing the weight of his humility amidst the Pharisee’s scorn, offers a prayer filled with self-condemnation—he will justly find forgiveness for the transgressions he has committed. Meanwhile, the Pharisee, who harshly accuses him and all others while exalting only himself, faces rightful condemnation for his arrogance. “I am not like other men, a predator, an unjust person, an adulterer,” he declares, which reveals his disdain for both God and fellow humans. His perspective highlights a severe misalignment, as he openly scorns all others while attributing his moral abstinence not to divine assistance but to his own efforts. Though he expresses gratitude, he simultaneously denigrates all others as depraved, as if he alone had been favored by God to live righteously. Ironically, if all are as the Pharisee claims, it would follow that his own possessions were subject to their greed. Yet, he further claims, “I fast twice a week and give a tenth of all I get.”

The Pharisee, focused solely on himself, found no grounds for repentance or sorrow; rather, he perceived reasons to be self-satisfied and self-admiring. He recognized his fasting and acts of charity, yet he was blind to the vices he either possessed or believed he saw in others, which tempted him. I emphasize ‘believed he saw’: for temptation has a great tendency to exaggerate; it discerns such faults in others that may not exist, fabricating them through deception. The Pharisee, caught in self-approval, praises God for his mindset. His arrogance is masked under the pretense of gratitude towards God. In his shallow interpretation of the law, he convinced himself of being a lawful adherent, accepted by God. He overlooked the truth in the Psalmist's words, ‘wide is the earth’ (Ps. 118:96), that in God’s sight even ‘the heavens are unclean’ (Job 15:15), and that the Lord does not delight in sacrifices or burnt offerings that lack the accompanying attributes of a contrite and humble spirit (Ps. 50). The law of God must reside deeply in the heart to realize genuine, blessed, spiritual righteousness. This righteousness finds its genesis in a sense of spiritual neediness (Ps. 39:18; Matt. 5:3). The misguided Pharisee believes he is praising and glorifying God, saying, ‘O God, I thank You that I am not like other men—extortionists, unjust, adulterers.’ He lists the outward transgressions that are visible to all, yet he remains silent about the inner battles—pride, deceit, hatred, envy, hypocrisy—that truly characterize the Pharisee. These very traits cloud and numb the soul, rendering it incapable of true repentance. They obliterate love for one's neighbor, giving rise to temptation, steeped in coldness, pride, and animosity. The deluded Pharisee thinks to express gratitude to God for his good deeds, yet God turns away from him, pronouncing a severe judgment: ‘Everyone who exalts himself shall be humbled’ (Luke 18:14).

He did not humble himself with the words, 'My God, I thank You for bestowing Your grace upon me that has safeguarded me from sin,’ instead he overlooked God’s grace and attributed his moral accomplishments to his own efforts, promoting himself and denigrating his fellow men: ‘I am not like other individuals, such as robbers, evildoers, or even this unjust tax collector.’ What else do his words expose if not his overwhelming arrogance, which caused him to speak with grandiosity and boastfulness? Our Lord plainly stated, “without Me you can do nothing” (John 15:5), and His holy Apostle indicated that it is God who cultivates our inclination towards righteousness and directs us to good actions. “For it is God who works in you to will and to act” (Philippians 2:13). Yet, the Pharisee usurped these divine truths and ascribed them to his own capabilities. Though we share a common humanity, the Pharisee considered himself immune to passions, elevating himself above human nature. Moreover, although he took pride in being superior to others due to his avoidance of sins that many bear, this arrogance leaves him unfulfilled. Understanding that true virtue consists not only in refraining from evil but also in committing to good, he should live by: “Depart from evil and do good” (Psalm 34:14), thereby manifesting goodness. (Psalm 34:14) Let him strive for perfection in all respects, exhibiting outstanding character before others by excelling in virtue and performing noble deeds, proudly declaring: “I fast twice a week; I give a tenth of all I acquire.”

The opening of the Pharisee's prayer appears to be an authentic expression of devotion (cf. Theophil.). He expresses gratitude to God for his own identity, acknowledging that his state is not of his own making but a result of divine favor. This semblance of true prayer can often mislead, as hypocrites may project an image of sincere worship while embodying only façade. A deeper examination of the Pharisee's prayer reveals that it is not an exaltation of God but rather a celebration of his own virtues and an inflated view of his moral superiority over others. He positions himself not just above many but above everyone (I am not like other people). He perceives others as thieves, wrongdoers, and adulterers, and he designates the tax collector—a figure emblematic of sinfulness—whom he spots in the temple, already convinced that God will reject the prayer of such a notorious sinner. In his arrogance, he enumerates his noteworthy deeds, believing they elevate him above all in righteousness.