Luke 18:9

Authorized King James Version

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And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:

Original Language Analysis

Εἶπεν he spake G2036
Εἶπεν he spake
Strong's: G2036
Word #: 1 of 19
to speak or say (by word or writing)
δὲ And G1161
δὲ And
Strong's: G1161
Word #: 2 of 19
but, and, etc
καὶ and G2532
καὶ and
Strong's: G2532
Word #: 3 of 19
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
πρός unto G4314
πρός unto
Strong's: G4314
Word #: 4 of 19
a preposition of direction; forward to, i.e., toward (with the genitive case, the side of, i.e., pertaining to; with the dative case, by the side of,
τινας certain G5100
τινας certain
Strong's: G5100
Word #: 5 of 19
some or any person or object
τὴν which G3588
τὴν which
Strong's: G3588
Word #: 6 of 19
the (sometimes to be supplied, at others omitted, in english idiom)
πεποιθότας trusted G3982
πεποιθότας trusted
Strong's: G3982
Word #: 7 of 19
to convince (by argument, true or false); by analogy, to pacify or conciliate (by other fair means); reflexively or passively, to assent (to evidence
ἐφ' in G1909
ἐφ' in
Strong's: G1909
Word #: 8 of 19
properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e., over, upon, etc.; of re
ἑαυτοῖς themselves G1438
ἑαυτοῖς themselves
Strong's: G1438
Word #: 9 of 19
(him- her-, it-, them-, my-, thy-, our-, your-)self (selves), etc
ὅτι that G3754
ὅτι that
Strong's: G3754
Word #: 10 of 19
demonstrative, that (sometimes redundant); causative, because
εἰσὶν they were G1526
εἰσὶν they were
Strong's: G1526
Word #: 11 of 19
they are
δίκαιοι righteous G1342
δίκαιοι righteous
Strong's: G1342
Word #: 12 of 19
equitable (in character or act); by implication, innocent, holy (absolutely or relatively)
καὶ and G2532
καὶ and
Strong's: G2532
Word #: 13 of 19
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ἐξουθενοῦντας despised G1848
ἐξουθενοῦντας despised
Strong's: G1848
Word #: 14 of 19
to despise
τὴν which G3588
τὴν which
Strong's: G3588
Word #: 15 of 19
the (sometimes to be supplied, at others omitted, in english idiom)
λοιποὺς others G3062
λοιποὺς others
Strong's: G3062
Word #: 16 of 19
remaining ones
τὴν which G3588
τὴν which
Strong's: G3588
Word #: 17 of 19
the (sometimes to be supplied, at others omitted, in english idiom)
παραβολὴν parable G3850
παραβολὴν parable
Strong's: G3850
Word #: 18 of 19
a similitude ("parable"), i.e., (symbolic) fictitious narrative (of common life conveying a moral), apothegm or adage
ταύτην· G3778
ταύτην·
Strong's: G3778
Word #: 19 of 19
the he (she or it), i.e., this or that (often with article repeated)

Analysis & Commentary

And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others. This introduction to the parable of the Pharisee and the tax collector identifies the target audience and core issue Jesus addresses: self-righteousness and contempt for others. The Greek phrase "trusted in themselves" (pepoithotas eph' heautois, πεποιθότας ἐφ' ἑαυτοῖς) indicates confidence placed in one's own moral achievement rather than God's mercy.

"That they were righteous" (hoti eisin dikaioi, ὅτι εἰσὶν δίκαιοι) reveals a fundamental misunderstanding of righteousness. These individuals believed they had achieved covenant standing before God through their own religious performance and moral effort. The verb "despised" (exoutheneō, ἐξουθενέω) means to treat with contempt, consider as nothing, or utterly reject—revealing how self-righteousness inevitably produces pride and scorn toward those deemed morally inferior.

Jesus' diagnostic precision targets the Pharisaic system prevalent in first-century Judaism, though the condition transcends any particular religious context. Self-righteousness corrupts genuine faith by substituting human achievement for divine grace, personal merit for God's mercy. This mindset simultaneously elevates self and diminishes others, creating social and spiritual barriers. The parable that follows (verses 10-14) demonstrates that God's kingdom operates on completely opposite principles: justification comes through humble dependence on divine mercy, not confident trust in personal righteousness.

Historical Context

This parable appears in Luke's extended journey narrative (9:51-19:27) as Jesus travels toward Jerusalem for His final Passover and crucifixion. Luke uniquely preserves this parable, fitting his theological emphasis on God's mercy toward the marginalized and his critique of religious pride.

First-century Palestinian Judaism featured intense debate about righteousness and covenant membership. The Pharisees, whose name means "separated ones," pursued meticulous observance of Torah and oral tradition to maintain covenant faithfulness. While their devotion was admirable in many respects, it frequently devolved into competitive religiosity and social stratification based on perceived holiness levels.

Tax collectors, by contrast, were considered traitors and sinners—collaborators with Rome who enriched themselves by collecting more than required. They were excommunicated from synagogue fellowship and considered beyond redemption by most religious Jews. Jesus' choice to contrast these two figures would have been shocking and offensive to His audience, directly challenging their assumptions about who stands justified before God. The parable's message anticipated the gospel's radical redefinition of righteousness as a gift received through faith rather than a status earned through works.

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