Luke 18:14 - Printer Friendly

ESV: I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted."

NIV: "I tell you that this man, rather than the other, went home justified before God. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted."

NASB: I tell you, this man went to his house justified rather than the other one; for everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.'

CSB: I tell you, this one went down to his house justified rather than the other; because everyone who exalts himself will be humbled, but the one who humbles himself will be exalted."

NLT: I tell you, this sinner, not the Pharisee, returned home justified before God. For those who exalt themselves will be humbled, and those who humble themselves will be exalted.'

KJV: I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

NKJV: I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”

Jesus finishes the parable of the Pharisee and the tax collector (Luke 18:9–14). This chapter is filled with comparisons. In the previous parable, an ungodly, indifferent judge only gives a widow justice because she is persistent to the point of annoyance. Jesus contrasts the judge with God who will willingly give His elect justice when they faithfully and consistently pray (Luke 18:1–8).

In this parable, Jesus compares the contents and attitudes of two prayers. One comes from a Pharisee and the other from a tax collector.

The Pharisee's prayer is bold, loud, and public. He claims to act more righteously than lesser men. It's worth remembering that typical Pharisaical practices belie that claim (Matthew 6:16–18; Luke 11:42). He celebrates how his pious practices exceed the expectations of the Mosaic law. And he thanks God that he is not like the sinful tax collector.

The tax collector is not known for his piety. He likely works for a Gentile collecting taxes from other Jews to give to the Roman government. In addition, he charges more for himself, becoming rich at the expense of farmers and tradesmen who barely get by. He knows his sin, and his humble prayer proves his repentance.

Ironically, both men leave with what they want. The Pharisee covets the attention of the people (Matthew 6:2). The tax collector needs God's mercy for his sinful state.

The chapter continues with two more comparisons. In the first, children who have nothing to give or keep come to Jesus as they are, while a rich ruler hesitates because he has much to lose (Luke 18:15–25). Finally, the disciples, who can't understand Jesus' coming death, are outmatched by a blind beggar who understands and believes what he hears: Jesus the Son of David (Luke 18:31–43).

Luke 18:9–14 records the parable of the Pharisee and the tax collector. This is Jesus' second prayer-based contrast. The unrighteous judge of the prior lesson only granted justice because doing otherwise disturbed his comfort. Yet God promises justice to all His praying followers (Luke 18:1–8). Here, the prayers of a self-righteous Pharisee compare poorly to the humility of a tax collector. Only the tax collector leaves forgiven. The next two stories contrast the guileless trust of children against the hesitation of a wealthy man (Luke 18:15–30). Jesus gives a similar moral in Matthew 6:5–6.

Luke continues to arrange Jesus' teachings by their topic. Here, he includes two parables: the persistent widow and the Pharisee and the tax collector. Jesus encourages children to approach Him. He interacts with a moral, wealthy man who can't bear to follow Jesus if it means giving up wealth. After another prediction of His death, Jesus encounters and heals a blind man on His way to Jerusalem.

Luke 18 approaches the end of Jesus' "travelogue" to Jerusalem (Luke 9:51—19:27). Luke has selected miracles, teachings, and events to show how Jesus trained His disciples. His emphasis was explaining the kingdom of God in preparation for their work to build the church. Luke 18 includes several contrasts between those who understand God's kingdom and those who don't. Luke 19 includes the story of Zacchaeus and another parable before Jesus' triumphal entry and the Passion Week. These stories are also found primarily in Matthew 19—20 and Mark 10.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.