Luke 18:12Meaning & Commentary from the Church Fathers

Observe that the Pharisee avoids speaking in the singular when he declares, "I am not a robber or an adulterer like others." He does not even permit the faintest association of such vile terms to relate solely to himself, opting instead to refer to others in the plural. When he asserts, "I am not like the others," he contrasts this with "I fast twice a week," referring specifically to two days in that week. The words of the Pharisee may carry a profound significance. In stark contrast to the desire associated with adultery, he takes pride in his act of fasting, pointing out that lust arises from carnal indulgence. Hence, in denying his body the pleasures of feasting, he distances himself from such desires.

Indeed, the Pharisees regularly observed fasting on the second and fifth days of the week. He juxtaposed the titles of robbers and wrongdoers with his commitment to giving a tenth of his earnings, declaring that robbery and wrongdoing are so abhorrent to him that he willingly offers a portion of his own possessions. The Law prescribes a general and perpetual tithe; however, those who delve deeper discover that it outlines three forms of tithing. A thorough investigation of Deuteronomy (chapters 12 and 14) will offer clarity on this matter. This is the manner in which the Pharisee conducted himself.

But the audacious Pharisee elevates himself, considering himself superior to extortioners, unjust men, and adulterers. How can he overlook the truth that being better than the wicked does not, in itself, merit admiration? True nobility lies in striving against those who excel, as it allows one to earn esteemed recognition. Thus, our virtue must not be tainted by faults but should be harmonious and unblemished, devoid of all that could invite criticism. What benefit is there in fasting twice weekly if it only breeds ignorance and vanity, leading one toward pride, arrogance, and selfishness? You are diligent in tithing, yet you stir the anger of God by condemning others. You elevate yourself, though not by the Divine decree of righteousness, instead exalting your own self. “For I am not like other men,” proclaims he. Humble yourself, O Pharisee; “Keep your mouth shut." You speak to God, who knows all. Await the judgment of the Righteous One. No adept athlete crowns himself; no one awards themselves a prize but awaits the pronouncement of the judge. Lower your pride; for arrogance is abhorred by God. Your prideful fasting will yield no reward; your efforts will be in vain, for you have sullied your offering. Even in the law of Moses, flaws in sacrifices were unacceptable, as it is written, “Your sacrifices shall be without blemish.” Therefore, since your fasting is tainted by pride, you should anticipate hearing from God, “This is not the fast I have chosen,” says the Lord. You bring your tithes, yet offend Him whom you seek to honor by judging others. Such conduct is foreign to a heart that reveres God, for Christ instructed, “Do not judge, and you shall not be judged; condemn not, and you shall not be condemned.” One of His followers also remarked, “There is one Lawgiver and Judge: why, then, do you judge your neighbor?” No healthy person ridicules the sick for resting; instead, they fear falling into the same plight. Nor does anyone in battle celebrate that another has stumbled, but rather they rejoice in having evaded calamity. The shortcomings of others are not commendable grounds for those in health to boast; even in joy, one can hardly gain honor. Such was the condition of the self-serving Pharisee.

The effectiveness of a guard stationed throughout is diminished if they neglect one vulnerable area, allowing enemies to infiltrate. Although the Pharisee diligently observed fasts, paid tithes, and honored God, he monitored the walls of his spiritual city from most angles. Yet, because he overlooked the one entrance of pride, he welcomed the adversary through his own negligence.

Therefore, it stands to reason: you are pure and righteous, if you wish, and wise, and discerning, and brave, and if you possess any other virtue; and if indeed these qualities stem from yourself and not as gifts from God, why do you incorporate falsehoods into your prayers, approaching the temple to offer thanks without merit? However, if these attributes are from God, they are blessings meant not for boasting, but for the edification of others and to honor the One who bestowed them. Truly, it is appropriate for you to rejoice with humility and express gratitude to the Giver for the blessings you have received; for the light of the lamp shines not merely for itself, but for those who observe it. When he refers to the Sabbath, the Pharisee does not signify the seventh day of the week, but rather the culmination of weeks, on which he fasts for two days, fostering pride within himself. He fails to recognize that virtue is the endeavor of humanity, while pride is a characteristic of the adversary; hence, through this behavior, he renders virtues in vain, and any pride linked to genuine virtues diminishes their worth, much less if they are false. But enough about the Pharisee.

The Pharisee, focusing solely on himself, felt no need for repentance or sorrow; rather, he found reasons to take pride in his own worthiness. He boasted of his fasting and charitable deeds but was blind to the faults he perceived, or thought he perceived, in others, which were temptation’s deceitful creations. In his self-satisfaction, the Pharisee praises God for his mindset, masking his arrogance under the pretense of gratitude. His superficial understanding of the law led him to believe he was fulfilling it and pleasing to God. He neglected to recognize that, as stated by the Psalmist, “wide is the earth” (Ps. 118:96) and that before God, “the very heavens are unclean” (Job 15:15). He overlooked the truth that God does not accept sacrifices or even burnt offerings that lack a contrite and humble spirit (Ps. 50) and that true divine law must be rooted in the heart to achieve genuine and blessed spiritual righteousness. The emergence of such righteousness begins with a recognition of one’s spiritual poverty (Ps. 39:18; Matt. 5:3). The self-deluding Pharisee believes he is praising and honoring God, exclaiming, “O God, I give You thanks that I am not like other men—unjust, dishonest, adulterous.” He lists those visible sins perceived by all but neglects to mention the inner struggles of pride, deceit, hatred, envy, and hypocrisy that characterize his soul. These vices obscure and suffocate the spirit, rendering repentance impossible! They extinguish love for one’s neighbor and spawn temptations rooted in coldness, arrogance, and animosity. The deluded Pharisee thinks he honors God with his righteous acts; yet, God turns away from him and declares a dire truth: “Everyone who exalts himself will be humbled” (Luke 18:14). Ascetic experiences. Pharisee.

Traditionally and customarily, the Jews observed fasting twice weekly, specifically on the second and fifth days. This practice stemmed from their belief that Moses ascended Mount Sinai on the fifth day and descended on the second day. Regarding the directive in the Mosaic law, they were required to offer a tithe of the harvest each summer. “Every tithe of the earth of the seed of the earth and of the fruit of the tree to the Lord is holy unto the Lord” (Leviticus 27:30). This is explicitly stated in Leviticus. Additionally, Deuteronomy conveys: “Thou shalt tithe of all the fruit of thy seed, the fruit of thy tree from year to year. Thou shalt bring a tithe of thy wheat, and of thy wine, and of thy oil” (Deuteronomy 14:22, 23). From these scriptures, we gather that Jews were not compelled to tithe every possession, such as milk, cheese, or oil from cows. Nevertheless, this Pharisee took pride in fasting twice a week and abstained for two hours on the Sabbath, claiming to offer a tithe not only of what the law required but of all his possessions: “I give the tithe of all things, as much as I have.” Through this proclamation, he sought to establish his virtue above all others.

He juxtaposed his virtuous actions against the sins he identified. To adultery, he countered with fasting as a way to control bodily desires; to dishonesty and theft, he presented the tithe of his entire wealth. Having heard of the arrogance of this proud Pharisee, now consider the humility of the meek tax collector.

The Mosaic law also mandated that every Jew donate a tenth of their agricultural yield annually (Deuteronomy 14:22) and a portion of the fruits (Leviticus 27:30) for the support of the Levites. The Pharisees, in their quest for a façade of greater righteousness, included a tithe of their garden herbs as well. Although they claimed to give a tenth of all their possessions, they likely contributed only a tenth of their minor earnings, such as from mint and cumin, while secretly withholding larger amounts acquired through unjust means, like exploiting the homes of widows (Matthew 23:14). Regardless, the Pharisee in this parable audaciously proclaims to God that he exceeds the good deeds expected of the righteous, positioning himself as superior and holier than many who are righteous, making him feel incomparable to others, whom he labels as extortionists, wrongdoers, and adulterers, and particularly to the tax collector who stood humbly at a distance.