Jesus was hateful of fake religion

JESUS WAS HATEFUL OF FAKE RELIGION
EDITED BY GLENN PEASE
Luke 20:45-47 45Whileall the people were listening,
Jesus said to his disciples,46"Bewareof the teachers
of the law. They like to walk aroundin flowing robes
and loveto be greeted with respect in the
marketplaces and have the most importantseats in the
synagogues and the places of honor at banquets.
47They devour widows' houses and for a show make
lengthy prayers. These men will be punished most
severely."
BIBLEHUB RESOURCES
Warner Against The Scribes And Pharisees
Mark 12:38-40. Parallelpassages:Matthew 23:13-39;Luke 20:45-47
J.J. Given
He warns his disciples against
(1) their ambitious

(2) againsttheir avaricious greed, and
(3) againsttheir hypocrisy.
We need daily to pray for preservationfrom all these. - J. J.G.
Biblical Illustrator
Beware ofthe scribes.
Luke 20:45-47
The sins of the scribes and Pharisees
W. Wilson.
The scribes were doctors ofthe law, who read and expounded the Scripture to
the people. They were possessedof the key of knowledge, andoccupied the
seatof Moses.The Pharisees were a kind of separatists among the Jews, as
their name indeed denotes. When Jesus speaksto these men, He no longer
wears His wonted aspect. His language is not that of compassionand
tenderness, but of stern denunciation. It is important that Jesus should be
presentedto us under these two aspects, offorgiving mercy and of relentless
wrath, in order to stimulate hope and to repress presumption. In the text
Jesus proceeds to indicate the grounds of that woe He had denounced upon
the scribes and Pharisees.He points out to the people the crimes with which
they were chargeable, andthe hypocrisy of their conduct. It is worthy of
notice that He does not content Himself with speaking to the guilty parties
alone. He unveils their characterbefore the face of the world. They were
deceiving the people by their pretences, and therefore the people must he
warned againstthem. The same thing is true of all pretenders in religion.

Truth and justice, and love for the souls of men, alike demand that such
pretences should be made manifest. The first charge adduced againstthe
scribes and Pharisees in the text is, that they shut up the kingdom of heaven
againstmen — that they neither entered into it themselves, nor suffered those
who were entering to go in. When the question is put, what methods did they
take to accomplishthis? the easiestand perhaps the most natural answer
would be, that it was by their extraordinary strictness and outward purity.
The mass of the people were regarded by them as little better than heathens.
They abjured the societyofsuch men; and one specialground of offence
againstJesus was, thatHe did not imitate them in this respect. It might be
readily presumed, then, that by such austerities as marked their outward
conduct, they rendered religion altogetherso repulsive as to deter the
common people from inquiring into its claims, rather than to invite them to
submit themselves to its authority. Thus, it may be supposed, they shut up the
kingdom of heaven againstmen. It is notorious that such an accusationas this
has been always preferred againstthe pure ministers of a pure religion. The
duty of the minister is to declare the truth as he finds it in the Bible, and to act
upon the directions he has there received. In thus preaching and acting,
however, many may be shut out from the kingdom of heaven; it is not he who
has dosedits gates againstthem, but God Himself. But the supposition is very
far from being correct, that the Phariseeswere accusedofshutting the
kingdom of heaven againstmen by the strictness and austerity to which they
pretended. We shall discover the realgrounds of the accusationby comparing
the text with the parallel passagein the Gospelaccording to Luke. It is there
said (Luke 11:52): "Woe unto you lawyers, for ye have taken awaythe key of
knowledge:ye enter not in yourselves, and them that were entering in ye
hindered." The way, then, in which they shut the kingdom of heavenagainst
themselves and others, was by taking away the key of knowledge. In order to
this, let us endeavour to ascertainthe precise position of the Pharisee, and the
place which he assignedto the word of God. Let us observe how he used the
key of knowledge, andby what precise instrumentality he shut up the
kingdom of heaven againstmen. The Pharisees did not deny men the use of
the Bible. They did not concealthe knowledge ofits contents. The people
heard it read from year to year in their synagogues. It was explained to them,
and their attention solicitedto its truths. How, then, could it be said that they

had takenawaythe keyof knowledge?The answerto the question is to be
found in the fact, not that they withheld the word of God, but that they made
the commandment of God of none effectby their tradition. They refusedto
acknowledge the fact that Godis the only teacherand director of His Church.
They added to His word instructions of their own. The Divine authority, if it is
to be preservedat all, must stand apart from and be superior to all other
authority. The claims of Godare paramount, and so soonas they ceaseto be
so, they ceaseto be Divine. In other words, God is no longerGod — His
worship is rendered vain — and His commandments become of none effect.
Thus the keyof knowledge is altogethertakenaway, and the kingdom of
heaven is shut againstmen. The fact that the commandments of men occupied
such a place at all vitiated their whole doctrine and worship, deprived men of
the keyof knowledge, and shut up the kingdom of heaven againstthem. Such
a Church ceasedto be a blessing, and had become a curse to the nation. It was
a Church not to be reformed, but to be destroyed. It was rotten at the very
heart, and nothing remained for it but woe. But the text is pregnant with
instruction and admonition to all the professeddisciples of Christ. It
impresses upon us the doctrine that the kingdom of heaven is opened by
knowledge. This is the key that unlocks the celestialgates. We cannotobtain
an entrance to it in any other way. The lock will not yield to any other power.
Not that all kinds of knowledge are equally available. This is life eternal, to
know God and Jesus Christ whom He hath sent. To be ignorant of Christ is to
be shut out o! heaven. To know Jesus Christ is to open up the kingdom of
heaven. The highest gifts, the most shining acquirements, cannot bring us a
footstepnearerheaven. Nothing else avails to open up the kingdom to men but
the knowledge ofJesus Christ. From the text also we learn this doctrine, that
the ministers of the Church have in a certain sense the power of shutting up
the kingdom of heaven againstmen. They are setup as lights of the world.
Their business is to instruct the ignorant. If they neglectthe duties or pervert
the designs of their office, how are men to acquire the knowledge ofthe truth?
From the doctrines set forth in the text, let us lay to heart the following
practicalinstructions:
1. Let us learn to read the Bible, and to listen to its truths, in the assurance
that our eternaldestiny depends upon the knowledge ofthem.

2. Let ministers also learn their proper vocationas porters to the kingdom of
heaven, and let them beware of handling the Word of God deceitfully. Let us
now proceedto examine the secondcharge whichJesus brings againstthe
scribes and Pharisees. It is conveyedin these words "Woe unto you scribes
and Pharisees,hypocrites!for ye devour widows'houses, and for a pretence
make long prayers; therefore ye shall receive the greaterdamnation." The
crime of the Pharisees was notone, but manifold, and Jesus, in faithfulness,
accumulates His charges againstthem. Lest for a moment they should forget
the heinous characterof these charges, He recapitulates with eachthe coming
doom which awaitedthem. This secondsin which Jesus chargesagainstthe
Pharisees is of a very aggravatedkind. It is devouring the houses of widows.
Not contentedwith making void the commandments of God, these men were
guilty of the most hateful practices. Having usurped a treasonable authority in
Divine things, their lives were characterizedby acts of atrocious oppression
and cruelty. Insinuating themselves into the confidence of the weak and the
defenceless, theymade their high religious professiona covert for the basest
covetousness.Theybecome robbers of the widow and the fatherless. Such
wickednessofconduct might have been expected as the sure result of the
corruptions they had introduced into the Divine worship. Purity of faith is the
surestguardian of integrity of life. In the case ofthe Pharisees the wickedness
was peculiarly hateful. The sin of which they were guilty was devouring
houses, or, in other words, involving families in ruin, by appropriating and
devouring the substance which belongedto them. But this sin was
accompaniedwith a threefold aggravation. First, the houses they involved in
ruin were the houses ofwidows. Secondly, their sin was yet farther aggravated
by being committed under the pretext of religion. They committed robbery
under the guise of piety. Thirdly, they made an extraordinary professionof
religious zeal. They not only prayed with a view to the more easyperpetration
of robbery, but their prayers were long. Widows were their easydupes. Thus
we are directed to one of the marks which indicate the mere pretender to
godliness, and by which we shall be able to detect and expose the hypocrite.
For the pretender in religion, having necessarilysome selfish objectin view,
and not being animated by a love of the truth, may be expectedto turn his

professionto the best possible account. And whether for the purpose of
gratifying his vanity, of acquiring powerand influence, or of increasing
wealth, he will always find his readiestinstruments in silly and restless
women. Hence, too readily, among despisers of religion, the reproachhas been
takenup againstthe true and living Church, that its most active promoters,
and most zealous adherents, are women, and that the prayers of its members
are only for a pretence. Surely it would be to infer rashly to conclude, that
because the ministers or members of a Church were signalizedby fervent and
frequent prayer, and because devout and honourable women, not a few, were
among its most zealous friends, such a Church was guilty of the Pharisaic
crime, and justly lay under the reproachand the woe denounced in the text.
Let us examine and see. No one can read the personal history of Jesus without
perceiving how, in the days of His earthly ministry, He had among His most
honoured and endeared disciples devout women not a few, whose rich gifts He
did not despise, and whose devoted love He did not spurn. Who was it that
blamed the expenditure of a very precious box of ointment? Is it, on the other
hand, an unfailing mark of a hypocrite to make long prayers? Doubtless there
have been many, in every age, who have assumedthe form of godliness while
denying its power, who have drawn near to God with the mouth, and
honoured Him with the lips, while their hearts have been far from Him. But if
hypocritical pretenders affectthis devotion, is it not an evidence that prayer is
the proper and true life Of the believer? Why should the Pharisee pretend to
it, if the religious propriety .of the thing itself were not felt and
acknowledged?The hypocrite does not affectthat which does not essentially
belong to godliness. Jesusdid not accuse the Pharisees, andpronounce a woe
upon them, because they receivedthe support of women, even of widows, nor
because ofthe frequency or length of their prayers. Abstracted, however,
from the peculiar circumstances andaggravations with which the sin was
accompaniedin the actual practice of the Pharisees, the thing condemned in
the text is, prayer which is uttered only in pretence, and prayer which has a
selfishand worldly end in view. Widows were the objects againstwhom the
Pharisees put in practice their artful hypocrisy. But it is obvious that
whosoevermay be the objects ofthe deception, the essentialcharacterofthe
sin remains the same. Nor is the nature of the sin affectedby the extent of the
pretended devotion. The pretence is the thing blameworthy. It is true the sin

becomes more heinous in proportion to the height of the profession, and the
Pharisees are worthy of greaterdamnation, because they not only pretended
to devotion, but to very high flights of it. Leaving out of view, however, such
aggravating circumstancesas these, that their prayer was long, and that the
widows and the fatherless were their prey, we have the essentialcharacterof
the sin set before us, as at leastworthy of damnation, namely, making a
professionof religion for the purpose of advancing worldly interests, and
securing the ends of earthly ambition. The Pharisees ofour day, then, who lie
under the woe pronounced by Jesus, are —
1. Those ministers who enter upon and continue in their office for a piece of
bread. The most pitiable being among all the afflicted sons of humanity is he
who has assumedthe holy office of the ministry for the sake of worldly ends
and objects.
2. But the Pharisaic crime is by no means limited to ministers. Those people
are guilty of it, in whateverposition they are placed, who, for the sake ofgood
repute, from fear of worldly loss, or from the desire of worldly gain — or who,
actuatedby any earthly or selfish motive whatever, make professionofa
religion which they do not believe. We have yet to examine a third charge
which Jesus brings againstthe scribes and Pharisees.He accompanies the
recitalof it with a denunciation of the same woe he had already twice invoked
upon them. "Woe unto you, scribes and Pharisees, hypocrites!for ye compass
sea and land to make one proselyte; and when he is made, ye make him
twofold more the child of hell than yourselves." The apostlesofdeceit and
falsehoodhave often manifesteda zeal in the propagationof their principles
which is fitted to minister a severe reproofto those who know and who believe
the truth. This does not arise from the circumstance that the apostles of error
are possessedofmore energy and activity of mind than the friends of truth,
but because theyhave frequently a more hearty interest in the advancement
of their cause. Let there be an opening for worldly advancement, and the
gratificationof worldly ambition, and the wayis crowdedwith rival and eager

candidates. There is no remissness ofeffort among them. The conquests of
early Christianity were rapid and wide, because its apostles had strong faith
and untiring zeal. From what has been stated, it will be manifest that it is not
the factof making proselytes or converts againstwhich the woe of Christ is
denounced. This, on the contrary, is the greatduty which He has laid upon all
His disciples;and the illustrious reward He hath promised to the work is, that
they who turn many to righteousness shallshine as the stars for ever and ever.
A church is doing nothing if it be not making proselytes. It is a dead trunk
ready for the fire. They did not care to make their converts holier and better
and happier men. They made them twofold more the children of hell than
themselves. It was enoughthat they assumedthe name and made the outward
profession. It will be instructive to examine for a little the methods they
adopted for preserving their influence, extending their power, and crushing
the truth.We will thus be able to understand more perfectly the grounds of the
condemnation pronounced againstthem, and how their zeal should have
produced such fruits.
1. In the ninth chapter of the Gospelaccording to John we find the recordof a
miraculous work of Jesus, in opening the eyes of a man who had been blind
from his birth. The Pharisees became awarethat such a miracle had been
wrought, and with greatpropriety made immediate and diligent inquiry into
the reality of the fact. The means, then, by which they soughtto quench the
truth — to induce a denial of the manifest powerof God, and to retain the
people as their proselytes and followers — were to bring againstJesus the
accusationofbreaking the law of the land. He who did so, they argued, must
be a sinner — he could not come from God, and to follow him would be
certain destruction.
2. Throughout the narratives of the evangelists there are scatteredabundant
evidences of another instrument of proselytizing employed by the Pharisees. It
is the language ofreviling and scorn. They ridiculed the poverty of the

disciples. Doubtless by such reviling and mockerythey might attain a certain
measure of success.
3. Another instrument of the Pharisees formaking and retaining proselytes,
was misrepresentationand calumny. They watchedthe words of Jesus that
they might have something to report to His disadvantage.
4. The Pharisees made converts by force. Theytook up the weapons of
persecutionand vigorouslyemployed them. The charge as expressed,
pronounces woe againstthem, because oftheir greatzealin making
proselytes, and because ofthe lamentable results which followedupon their
conversion.
(W. Wilson.).
COMMENTARIES
Matthew Henry's Concise Commentary
20:39-47 The scribes commended the reply Christ made to the Sadducees
about the resurrection, but they were silencedby a question concerning the
Messiah. Christ, as God, was David's Lord; but Christ, as man, was David's
son. The scribes would receive the severestjudgement for defrauding the poor
widows, and for their abuse of religion, particularly of prayer, which they
used as a pretence for carrying on worldly and wickedplans. Dissembledpiety
is double sin. Then let us beg of God to keepus from pride, ambition,
covetousness,and every evil thing; and to teachus to seek that honour which
comes from him alone.

Barnes'Notes on the Bible
See Matthew 23:1.
Jamieson-Fausset-BrownBible Commentary
47. devour, &c.—taking advantage oftheir helpless condition and confiding
character, to obtain possessionof their property, while by their "long
prayers" they made them believe they were raisedfar above "filthy lucre." So
much "the greaterdamnation" awaits them. What a lifelike description of the
Romish clergy, the true successorsof"the scribes!"
Matthew Poole's Commentary
See Poole on"Luke 20:45"
Gill's Exposition of the Entire Bible
Which devour widows'houses,.... As the characters ofthem, in the preceding
verse, expose their pride, this shows their avarice;they were very voracious
and cruel; they did not spare widows, but devoured their substance:
and for a show make long prayers; to covertheir wickedness, pretending
greatdevotion and religion;
the same shall receive greaterdamnation: than openly profane sinners; doing
such wickednessunder a cloak of religion, will aggravate their condemnation;
See Gill on Matthew 23:14.
Geneva Study Bible
Which devour widows'{k} houses, and for a shew make long prayers: the
same shall receive greaterdamnation.
(k) By the figure of speechmetonymy, houses is understood to mean the goods
and substance.

EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Luke 20:47. Another improvement is the change of οἱ κατεσθίοντες (Mark
12:40)into οἳ κατεσθίουσι—vide notes onMk.—μακρὰ, atlength, an adverb.
Bengel(in Mt.) suggests μακρᾷto agree with προφάσει (“exorationibus suis
fecere magnam πρόφασιν, praetextum comedendi domos viduarum”). Elsner
adopts the same view.
Cambridge Bible for Schools andColleges
47. which devour widows’houses]Josephus expresslytells us that the
Pharisees hadlarge female followings, and an absolute swayin the
Gynaekonitis or women’s apartments, Jos. Antt. xviii. 2, § 4.
for a shew]Rather, in pretence. Their hypocrisy was so notorious that even
the Talmud records the warning given by Alexander Jannaeus to his wife on
his deathbed againstpainted Pharisees. And in their sevenclassesofPharisees
the Talmudic writers place “Shechemites”— Phariseesfrom self-interest;
Stumblers—so mock-humble that they will not raise their feetfrom the
ground; Bleeders—so mock-modest, thatbecause they will not raise their
eyes, they run againstwalls, &c. Thus the Jewishwriters themselves depict the
Pharisees as the Tartuffes of antiquity.
long prayers] Such as the twenty-six forms of prayer at ablution; the Eighteen
Benedictions (ShemonehEsreh), &c.
damnation] Rather, judgment. The word is not even katakrima, or
‘condemnation.’ Their ‘judgment’ shall be more severe than that of those who
practisednone of these religious ordinances. It should be “more tolerable for
Tyre and Sidon at the judgment” than for these, Luke 10:14.
Pulpit Commentary

Verse 47. - Which devour widows'houses. Josephus speciallyalludes to the
influence which certainof the Pharisees hadacquired overwomen as
directors of the conscience. Fora show;rather, in pretence. "Theirhypocrisy
was so notorious that even the Talmud records the warning given by
Alexander Jannaeus to his wife on his deathbed againstpainted Pharisees.
And in their sevenclassesofPharisees, the Talmudic writers place
'Shechemites,'Phariseesfrom self-interest;'Stumblers,' so mock-humble that
they will not raise their feet from the ground; 'Bleeders,'so mock-modestthat,
because they will not raise their eyes, they run againstwalls, etc. Thus the
Jewishwriters themselves depict the Pharisees as the Tartuffes of antiquity"
(Farrar). Shall receive greaterdamnation; rather, judgment. The translators
of our beautiful English version are most unhappy in their usual rendering of
κρίμα.
STUDYLIGHTRESOURCES
John Gill's Exposition of the Whole Bible
Which devour widows'houses,.... As the characters ofthem, in the preceding
verse, expose their pride, this shows their avarice;they were very voracious
and cruel; they did not spare widows, but devoured their substance:
and for a show make long prayers; to covertheir wickedness, pretending
greatdevotion and religion;

the same shall receive greaterdamnation: than openly profane sinners; doing
such wickednessunder a cloak of religion, will aggravate their condemnation;
See Gill on Matthew 23:14.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Luke 20:47". "The New JohnGill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/luke-
20.html. 1999.
Return to Jump List return to 'Jump List'
Geneva Study Bible
Which devour widows'k houses, and for a shew make long prayers: the same
shall receive greaterdamnation.
(k) By the figure of speechmetonymy, "houses" is understoodto mean the
goods and substance.
Copyright Statement
These files are public domain.
Text Courtesyof BibleSupport.com. Used by Permission.

Bibliography
Beza, Theodore. "Commentaryon Luke 20:47". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/luke-20.html.
1599-1645.
Commentary Critical and Explanatory on the Whole Bible
devour, etc. — taking advantage of their helpless condition and confiding
character, to obtain possessionof their property, while by their “long
prayers” they made them believe they were raisedfar above “filthy lucre.” So
much “the greaterdamnation” awaits them. What a lifelike description of the
Romish clergy, the true successorsof“the scribes!”
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Luke 20:47". "CommentaryCritical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/luke-20.html. 1871-8.
William Godbey's Commentary on the New Testament

WOES AGAINST THE SCRIBES AND PHARISEES
Luke 20:47, Mark 12:40; Matthew 23:13-39. “Woe unto you, scribes and
Pharisees,hypocrites!because you devour the houses of widows, and through
pretense make long prayers; therefore ye shall receive the greater
damnation.” You see He withers them awfully for oppressing the widows. You
must not here understand a condemnationof long prayers. Jesus Himself
sometimes prayed all night. The condemnation is on the hypocrisy, because
through pretense they made long prayers. However, we should all take
warning and condense our prayers, throwing awayall forms and routines,
introductories and conclusions, exceptthe simple “Amen,” and by the help of
the Spirit focalize and concentrate our prayers, making them multum in
parvo; i.e., “much in little.”
“Woe unto you, scribes and Pharisees, hypocrites!because you shut up the
kingdom of the heavens againstthe people: for you do not come in, neither do
you permit those coming in to enter.” What awful preaching to the pastors of
the Churches, ruling elders, and leading members, while looking them in the
face!How terrible was the grip of Satan on them, that they did not heed the
warning, but got violently mad, and killed Him for telling them the truth!
Lord help us to walk in Thy footprints! There is a world of truth in this
accusation. Thosewere the very men who would not enter the kingdom nor
permit others. If they had repented under the preaching of John the Baptist,
instead of getting mad at him for telling them the truth (Matthew 3:7), and
receivedtheir own Christ with open arms, thus passing exultantly from the
Mosaic dispensationinto the kingdom of heaven, the people would have
followedthem in solid columns, the whole Jewishnation receiving their own
Christ, turning evangelist, preaching Him to all the Gentiles, and actually
bringing on she millennium, far back in the early centuries of the Christian
era, the Lord returning on the throne of His glory, as He said He would when
the gospelwas preachedto all nations. The same sad phenomenon you may
observe this day. If the leading preachers and Church officers throughout

Christendom would receive the Holy Ghost and get sanctifiedwholly, as Jesus
is now calling them, the Churches would follow in swelling multitudes, the
revival tide of holiness to the Lord inundate the globe like a mighty swelling
sea, and bring on the millennium in the present generation. The rank and file
of people will follow their leaders. The climacteric trick of Satan in all ages
has been to lead the leaders, and thus populate hell with the downward rush
of millions lost.
“Woe unto you, scribes and Pharisees, hypocrites!because you compass sea
and land to make one proselyte;and when he may become, you make him
twofold more the sonof hell than yourselves.” This poor, deluded, heathen
proselyte, not only retains his own sins, but takes onthose of hypocrisy and
formality peculiar to his Jewishleaders. The deader a Church is, the more
proselytic, ready to do almost anything to get a member, especiallyif he has
money. Misery loves company. When people have God with them, they are
satisfiedto walk alone. When they are without God, they seek comfortin all
the company they canget, going for the popular Church.
“Woe unto you. blind guides, saying, Whosoevermay swearby the temple, it
is nothing; but whosoevermay swearby the gold of the temple, he is debtor.
Ye foolish and blind: for which is the greater, the gold, or the temple that
sanctifies the gold? Whosoevermay swearby the altar, it is nothing; but
whosoevermay swearby the gift which is upon it, he is debtor. Ye blind, for
which is the greater, the gift, or the altar that sanctifies the gift? Therefore he
that swearethby the altar, swearethby it, and by all things which are on it;
and he that swearethby the temple, swearethby it, and by Him that dwelleth
in it; and he that swearethby heaven, swearethby the throne of God, and by
Him that sitteth upon it.” That our Savior is not here condemning judicial
oaths,:we have abundant proof, as He Himself respondedto Caiaphas when
he administered to Him a solemn oath (Matthew 26:63), and Paul
administered a solemn oath to the Thessalonians that the epistle should be
read to all the brethren. But Jesus is here speaking ofprofane swearing,

condemning the use of bywords, which is incitive to profanity at least, and all
superfluous language, as indicative of evil and conducive to sin, cutting down
our phraseologyto simple statements of fact. We have in this paragrapha
very important specification, certifying that the altar sanctifies the gift, which
has in all ages beena prominent battle-cry in God’s holiness movements.
Consecrationis man’s work, just as the Jew brought the sheep, with his own
hands, and placedit on God’s altar, neither daring to take it off nor thinking
of a doubt as to God’s acceptance ofit, believing unhesitatingly and
unwaveringly that everything on God’s altar was thereby sanctifiedand holy.
Therefore consecrationis man’s work, assistedby the Holy Ghost. When we
make the clear, unequivocal, and eternal consecration, we should never doubt
the sanctification, as we know God is infallible. He never fails to do His work,
while doubt is grievous and dishonoring to Him. All we have to do is to keep
all on the altar, consecratedfor this world arid all other worlds, to live or to
die. Then believe without a doubt that God accepts and sanctifies, going on
undeviatingly in the line of joyful obedience, neveragainlistening to the devil,
who would destroy your experience by the injection of doubts. Once you move
out on this line, and abide, your life will quickly become a constantsunshine, a
sweetheavenin which to go to heaven, victory night and day brightening the
escutcheonofyour joyful experience, and proclaiming Satan’s signaland
perpetual defeat.
“Woe unto you, scribes and Pharisees, hypocrites l because youtithe mint,
anise, and cumin, and you pass by the weightiermatters of the law, judgment,
mercy, and faith: it behooveth to do these, and not to leave those undone.”
When preachers and Church members have no salvation, they are apt to be
very particular about little things, and ready to criticize harshly all who do
not conform to their little, silly notions punctiliously. Jesus does not object to
their tithing everything, even these garden vegetables,giving one-tenth of all
their produce to the Lord; but lie commends it. Meanwhile lie denounces them
awfully for neglecting the great issues ofthe law; e.g., judgment — i. e., doing
right by everybody, vindicating truth and righteousness,athome and abroad,
with all classesindiscriminately, exhibiting to the world a life irreproachable
from the standpoint of all rectitude. Mercyalso must characterize all our

deportment, reaching out to man and beast to friends and enemies, Jews and
Gentiles, indiscriminately; full of kindness, pity, sympathy, and love for
everything that hath feeling;and always holding up the banner of truth. in
harmony with the blessedWord of God, enforcing it, not only by precept, but
by example, in small matters as well as great, alwayand everywhere on the
side of truth and righteousness. While those preachers and Church officers
were particular about little non-essentials, theywere awfully delinquent in the
grand and indispensable, item of true and genuine Holy Ghost religion. Our
Savior: even charges these scribes andPharisees withneglecting faith, which
is the basis of all salvation, and without which it is impossible to please God.
Now, these were the bon tons of the JewishChurch, both clericaland laical,
claiming to be paragons offaith, the boastedchildren of faithful Abraham.
But you see they really had no faith. They had plenty of intellectual and
doctrinal faith, but were destitute of spirituality. “With the heart man
believeth unto righteousness.”(Romans 10:10)None but spiritual faith has
any availability, or even possessesthe essence offaith, in the Divine
estimation.
“Ye blind guides, who are straining out the gnat, but swallowing down the
camel.” As the gnat was unclean, and condemned by the Levitical law, they
were very careful to strain their wine and milk lest a gnat might happen to be
in it; thus straining it out, and not straining at it as in E. V., The camelis an
unclean animal, and the largestin that country. Now, what is meant by
straining out the gnat and swallowing downthe camel? Be sure you
understand it. This is a logicalconclusionfrom the preceding verse, in which,
calling them hypocrites, He denounces them for tithing mint, anise, and
cumin, garden herbs, and at the same time neglecting judgment, mercy, and
faith, these grand, cardinal, spiritual graces.If I had the wings: of an angel
and the trump of an archangel, I would fly from oceanto ocean, and warn the
blind guides in pulpits and Amen-corners who are this clay straining out gnats
— i. e., very punctilious about all sorts of Church finances and duties
harmonical with the popular shibboleth of Church loyalty — and at the same
time deplorably delinquent with reference to the momentous relations to the
Divine government, and the immeasurable obligations arising out of the same;

and the poor widows, orphans, and. slumites in the neighborhood, are ready
witnesses to their deplorable deficiency of that sweetgrace denominated
mercy; and as to the faith inspired by the Holy Ghost, the only medium
through which we can possibly receive anything from God, and without which
all are doomed and lost, it has actually become a dead-letterin their Creed.
Those Church bon tons, to whom Jesus did this awful preaching, rejectedit as
an insult, and killed Him for what they regardedas insolence, and even
blasphemy. O how the clergy and ruling elders are this day straining out gnats
and swallowing downcamels I If you are all right on the gnat question — i. e.,
little Church duties — you can be an acceptable memberor preacherthough
you have a devil in you as big as a camel. You see. here the gnat represents the
little items of practical obedience to the moral and ritual law, like tithing
everything, Small as well as great;while the camel represents your
delinquency in the greatand momentous graces ofthe Spirit; i. e., like justice,
mercy, and faith. While our Saviorsays we should do all the former, so as not
to swallow gnats, as they are unclean, you see how your deficiencyin, the
graces ofthe Spirit is illustrated by swallowing do the greatcamel, which is
unclean as well as the gnat, and a thousand million times larger. GoodLord,
help us to see this truth, and preach it fearlessly, like Jesus!
“Woe unto you, scribes and Pharisees, hypocrites becauseyou cleanse the
exterior of the cup and the plate, but within they are full of extortion and
impurity. Ye blind Pharisee, firstpurify that which is within the cup, in order
that its exterior may also be pure.” The holiness movement is everywhere
shouting the battle-cry of a clean heart. You see that is preciselywhat Jesus is
here preaching; i.e., inward purity. O this is the crying need of the Churches
— heart holiness. Theyall want their members to be externally obedient,
prompt, faithful, and dutiful in every ramification of Church work, interest,
and enterprise. This is all right; the outside of a cup ought to be clean. But
Jesus chargedthe Church leaders in His day with neglecting heart purity.
When the people want inward purity, you can not preachentire sanctification
too forcefully to suit them. Here the Savior commands them to purify the
interior, assuring them that in that case the outside would also be clean. The
interior is your immortal spirit, the eternalself, that must live with God in

heaven foreveror with demons in the regions of woe. Hence, when the
immortal spirit is clean, the exterior always falls in line, and everything is
right.
“Woe unto you. scribes and Pharisees, hypocrites becauseyou are like whited
sepulchers, which indeed appear fair without, but within they are full of dead
men’s bones and all impurity.” It is still customary in that country of
whitewashthe sepulchers. You cansee them a fire at way off, because they are
white as snow. What a vivid illustration of a fair external professionand
inward rottenness!If the leading preachers of the JewishChurch were in that
awful condition, and so blind that they were utterly unconscious ofit, should
we not all fall on our knees before God, and ask Him for the light needed to
see our heads as God sees them? I am witness that the sepulchers in that
country, externally, appearmost beautiful and fair, while within they are full
of putrefying bodies.
“Thus you also indeed appearrighteous unto the people; but within, you are
full of hypocrisy and iniquity.” What awful preaching to the pastors and
leading members of the popular Churches while looking them in the face.
“Yes;but the Churches at the present day are more spiritual than those to
whom Jesus preached.” I hope that is so;yet there is no doubt but multitudes
of preachers, Church officers, and leading members, this day, stand precisely
where those did. The only remedy for this awful state of things is experimental
holiness;i.e., entire sanctification. The very factthat preachers and members
kick againstthe plain truth when preachedin its purity, is demonstrative
proof that they. are not right.
“Woe unto you, scribes and Pharisees, hypocrites!because you build the
tombs of the prophets, and ornament the sepulchers of the righteous; and you
say, If we were in the days of our fathers, we were not their comrades in the
blood of the prophets. So you witness to yourselves, that you are the sons of

those who murdered the prophets.” Here Jesus turns on them the
homogeneityargument; i.e., the very factthat they build the tombs, shows
them up as carrying forward the work which their predecessors began,
though they aim it to signify the very opposite. Multitudes of preachers and
members who now honor John Wesley, closethe doors againstthe men who
preach preciselywhat Wesleydid. The same is true of all the greatProtestant
Churches. John Bunyan among the Baptists, and John Knox among the
Presbyterians, would this day meet a very cold reception.
“You fill up the measure of your fathers. Ye serpents, generations ofvipers,
how can you escape from the damnation of hell?” If the loving Jesus could
look people in the face and thus preach, we need not be afraid of using
language too strong, if we are sure we are telling the truth. Of course, we can
not read their hearts as He did; but the Holy Ghostcan, and He will apply the
truth Where it belongs.
“Therefore, behold, I send unto you prophets, wise men, and scribes;some of
them you will slayand crucify, and some of them you will scourge in your
synagogues, andpersecute from city to city.” This awful prophecy was
literally verified. Soon afterwardthose same people murdered Stephen and
many others in the bloody persecutionwhich followed, doing their utmost to
exterminate the Nazarenes in blood. “In order that all the righteous blood
shed upon the earth, from the blood of righteous Abel unto the blood of
Zacharias, the sonof the blessed, may come upon you.” The very fact that
those people, who, in less than forty-eight hours after that awful sermon,
actually killed Him, and subsequently put Stephen and many others to death,
showedthem up in the same line with their bloody predecessors, and
consequentlyparticeps criminis.
“But Jehoiada waxedold, and was full of days when he died; a hundred and
thirty years old was he when he died. And they buried him in the city of David

among the kings, because he had done goodin Israel, both toward God and
toward his house. Now, after the death of Jehoiada came the princes of Judah,
and made obeisance to the king. Then the king hearkenedunto them. And
they left the house of the Lord God of their fathers, and servedgroves and
idols: and wrath came upon Judah and Jerusalemfor this their trespass. Yet
he sent prophets to them, to bring them againunto the Lord; and they
testified againstthem but they would not give ear. And the Spirit of Godcame
upon Zechariah, the son of Jehoiada the priest, who stoodbefore the people,
and said unto them, Thus saith God, Why transgress ye the commandments of
the Lord, that ye can not prosper? Becauseye have forsakenthe Lord, He
hath also forsakenyou. And they conspired againsthim, and stonedhim with
stones at the commandment of the king in the court of the house of the Lord.
Thus Joashthe king remembered not the kindness which Jehoiada his father
had done to him, but slew his son. And when he died, he said, The Lord look
upon it,. and require it.” (2 Chronicles 24:15-21)
King Joashwas only sevenyears old when he beganto reign, his life having
been preserved from the cruel Athaliah, who had murdered all of his
brothers; and through the kindness of Jehoiada the priest, he reigned and did
well during the lifetime of Jehoiada, his foster-father. But, as you see, afterthe
death of Jehoiada, he was led into idolatry by the princes of Judah, and when
God put the spirit of prophecy on Zechariah, the son of Jehoiada, so that he
boldly told them the truth, the king encouragedan evil conspiracyagainst
him, and they stoned him to death, as Jesus here says, “betweenthe temple
and the altar;” i. e., the brazen altar for burnt offerings, which stoodoutside
of the temple. While this prophet of God was dying, he said, “The Lord look
upon it, and require it;” i.e., he turned over the case to the Lord. “Barachias,”
in E. V., a proper name, is evidently a mistake, as Zacharias was notthe son of
a man by that name, but the son of Jehoiada the priest. The plain solution of
the matter is, Barachias is a Hebrew word, and simply means “the blessed.”
Therefore I translate it, “Zacharias, the sonof the blessed,” — an epithet of
Jehoiada. Thatbloody scene took place right there on the spot where they
were standing when Jesus referred to it.

“Truly I sayunto you, All these things shall come upon this generation;” i.e.,
the awful Divine retribution for the martyrdoms of God’s prophets and saints,
from Abel down, was coming on that generation, becauseGodhad sent them
all to prepare the people for His Son; and now that He has come, they are
rejecting Him, and going to kill Him, thus climaxing all the murders of their
predecessors.
Copyright Statement
Bibliography
Godbey, William. "Commentary on Luke 20:47". "WilliamGodbey's
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/ges/luke-20.html.
Vincent's Word Studies
Widows'houses
See on Mark 12:40.
Copyright Statement
The text of this work is public domain.

Bibliography
Vincent, Marvin R. DD. "Commentaryon Luke 20:47". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/luke-20.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
Which devour widows'houses, and for a shew make long prayers: the same
shall receive greaterdamnation.
Matthew 23:14.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Luke 20:47". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/luke-20.html. 1765.
The Fourfold Gospel

who devour widows'houses, and for a pretence make long prayers1: these
shall receive greatercondemnation.
Who devour widows'houses, and for a pretence make long prayers:
these shall receive greatercondemnation. See .
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEthereal Library Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Luke 20:47".
"The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/luke-20.html. Standard
Publishing Company, Cincinnati, Ohio. 1914.
Abbott's Illustrated New Testament
Greaterdamnation; the guilt of their actualungodliness being aggravatedby
their hypocritical pretensions to piety.
Copyright Statement
Bibliography

Abbott, John S. C. & Abbott, Jacob. "Commentaryon Luke 20:47".
"Abbott's Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/luke-20.html. 1878.
John Trapp Complete Commentary
46 Beware ofthe scribes, which desire to walk in long robes, and love
greetings in the markets, and the highest seats in the synagogues, andthe chief
rooms at feasts;
47 Which devour widows’houses, and for a shew make long prayers: the
same shall receive greaterdamnation.
Ver. 47. Greaterdamnation] Shall be double damned, because dissembled
sanctity is double iniquity.
Copyright Statement
Bibliography
Trapp, John. "Commentary on Luke 20:47". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/luke-
20.html. 1865-1868.

Matthew Poole's EnglishAnnotations on the Holy Bible
See Poole on"Luke 20:45"
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Luke 20:47". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/luke-20.html. 1685.
Cambridge Greek Testamentfor Schools andColleges
47. κατεσθίουσινκ.τ.λ. Josephus tells us that the Pharisees hadabsolute sway
in the women’s apartments, Jos. Antt. XVIII. 2, § 4. We know from mediæval
history how common is the crime of these religious haeredipetae.
προφάσει. ‘In pretence.’Their hypocrisy was so notorious that eventhe
Talmud records the warning given by Alexander Jannaeus to his wife on his
deathbed againstpainted Pharisees.And in their sevenclassesofPharisees the
Talmudic writers place “Shechemites”—Phariseesfrom self-interest;
Stumblers—so mock-humble that they will not raise their feetfrom the
ground; Bleeders—so mock-modest, thatbecause they will not raise their

eyes, they run againstwalls, &c. Thus the Jewishwriters themselves depict the
Pharisees as the Tartuffes of antiquity.
μακρὰ προσεύχονται. Suchas the twenty-six forms of prayer at ablution; the
EighteenBenedictions (ShemonehEsreh), &c.
κρίμα. ‘Judgment.’ The word is not even κατάκριμα, or‘condemnation.’
Their ‘judgment’ shall be more severe than that of those who practised none
of these religious ordinances.
Copyright Statement
Bibliography
"Commentary on Luke 20:47". "Cambridge Greek Testamentfor Schools
and Colleges".https:https://www.studylight.org/commentaries/cgt/luke-
20.html. 1896.
PeterPett's Commentary on the Bible
“These willreceive greatercondemnation.”

And these will receive greatercondemnationbecause they have abusedthe
trust given to them, and the trust that others have in them (compare Luke
17:1-2). In what way would it be greater?
1). It will be greater than the condemnation of Chorazin and Bethsaida,
greaterthan that of Capernaum (Luke 10:13-15), because theyhad received
greaterprivileges and had failed to take advantage of them in order to become
truly spiritual (compare Luke 12:47).
2). It will also be greaterthan the high estimation that they have of
themselves.
3). It will be greatereven than their hypocrisy.
Copyright Statement
Bibliography
Pett, Peter. "Commentary on Luke 20:47". "PeterPett's Commentaryon the
Bible ". https:https://www.studylight.org/commentaries/pet/luke-20.html.
2013.
The Expositor's Greek Testament

Luke 20:47. Another improvement is the change of οἱ κατεσθίοντες (Mark
12:40)into οἳ κατεσθίουσι—vide notes onMk.— μακρὰ, at length, an adverb.
Bengel(in Mt.) suggests μακρᾷto agree with προφάσει (“exorationibus suis
fecere magnam πρόφασιν, praetextum comedendi domos viduarum”). Elsner
adopts the same view.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Luke 20:47". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/luke-20.html. 1897-1910.
George Haydock's Catholic Bible Commentary
shall receive a greatercondemnation, because they not only commit ordinary
evil actions, but also make their prayers, and virtue itself, a cloak to their
hypocrisy and vanity, and the cause oftheir greaterdepravity, famishing the
widows whom themselves ought to compassionate andrelieve.
(Theophylactus) --- Or, the greaterhonours and rewards they receivedfor
their wickedness, the greaterpunishment must they endure to expiate it. (Ven.
Bede)--- Jesus Christseems in this place to allude to the avaricious practice of
the Jews, draining the purses of widows by their stipulated long prayers for
their departed husbands, (see Matthew xxiii. 14.;Mark xii. 40.)and thus
abusing so holy a thing as prayer, merely to gratify their avarice.

PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Luke 20:45 And while all the people were listening, He said to the disciples,
Luke 20:45KJV Then in the audience of all the people he said unto his
disciples,
Mt 15:10;23:1; Mark 8:34; 12:38;1 Ti 5:20
ParallelPassages - Matthew 23:1-36;Mark 12:38-40;Luke 11:37-54
Luke 20 Resources - Multiple Sermons and Commentaries
Luke 20:41-47 True and False Religion - Steven Cole
Luke 20:45-47 Confronting Error with Condemnation, Not Conversation -
John MacArthur
JESUS BEGINS TO FOCUS ON
TEACHING THE DISCIPLES
In Luke 20 the religious leaders have attempted three times to trap Jesus with
"word games" andfailed miserably on all three (See Hannah's outline).
Parallelpassagesin the Synoptic Gospels. Note that Matthew's passageis the
"long version" of Lk 20:45-47 (espLk 20:46-47)and should be read to getthe

most complete picture of Jesus'teaching to His disciples about the
hypocritical Jewishreligious leaders.
Matt. 23:1-36 - In Mt 23:1-2 we read "Then Jesus spoke to the crowds and to
His disciples, 2 saying: “The scribes and the Pharisees have seatedthemselves
in the chair of Moses;
Mark 12:38-40 In His teaching He was saying: “Beware (presentimperative)
of the scribes who like to walk around in long robes, and like respectful
greetings in the market places, 39 and chief seats in the synagoguesand places
of honor at banquets, 40 who devour widows’houses, and for appearance’s
sake offerlong prayers; these will receive greatercondemnation.”
Luke 11:37-54 - In this earlier passagein Luke, Jesus directly confronted the
Pharisees andScribes. Here is warning His followers.
And while all the people were listening, He said to the disciples - Mark 12:37
tells us at the end of the discourse on Psalm 110:1 "the large crowdenjoyed
listening to Him." And then Mark tells us that Jesus was still "teaching."
(Mark 12:38)This is amazing to me. He must have been exhausted, but He
knew He would have only a few hours left with His disciples before He was
crucified. The crowdwas still presentand was listening. But this passage
marks a transition, for from now on Jesus focusesonHis followers.
MacArthur - He said all there is to say, nothing more can be said. He’s
answeredevery question that could be raised. He will turn and give
instruction to those who are still following, still showing interest, still wanting
to learn from Him, still following Him. The attackers are gone and the crowd

fades away. But there’s one final messagefor everybody to hear, disciples and
people.
Listening (191)(akouo)means they were physical hearing Jesus words, but as
discussedabove, akouo has a number of nuances depending on the context. In
this contextit appears they were listening, enjoying what Jesus had been
saying, but most of them were not necessarilylistening with a desire to believe
in Him or obey Him. Doubtless many who were listening now, would soonbe
crying out "Crucify! Crucify!" Applying this picture of their listening which
was more like "in one ear and out the other," it recalls times when I read His
Scripture and I am like those in the crowd, enjoying the words, but only
superficially listening. It strikes me that when Jesus is speaking (whenwe are
in His written Word), we need to be listening carefully with a heart ready to
heed and obey what He says. Otherwise, we are really wasting our time and
sadly we only have a finite amount of time we can spend with Him on earth
because life is so short. Father, by Thy Spirit give us ears to hear and hearts to
obey and have a desire to be pleasing to Thee, in Jesus'Name. Amen.
Disciples (3101)(mathetesfrom manthano = to learn) describes one who learns
from another by instruction and includes the idea ofintentionally learning by
inquiry and observation(cf inductive Bible study). "As followers of Jesus we
are to be, first of all, learners. We are to learn from Him by listening to Him,
learn the truth that will set us free (John 8:32) and keepus from error. But we
are also to learn from Him by looking at Him‑ learn how to live a life of
beauty and blessing." (Ralph Earle)
Luke 20:46 "Beware ofthe scribes, who like to walk around in long robes,
and love respectfulgreetings in the market places, and chief seats in the
synagoguesand places ofhonor at banquets,

Luke 20:46KJV Beware ofthe scribes, which desire to walk in long robes, and
love greetings in the markets, and the highest seats in the synagogues,and the
chief rooms at feasts;
Beware ofthe scribes Lk 12:1; Mt 16:6; Mark 8:15; 2 Ti 4:15
who like to walk around in long robes Lk 11:43;14:7; Pr 29:23;Mt 23:5-7;
Mark 12:38,39;Ro 12:10;Php 2:3-5; 3 John 1:9
John MacArthur
LAST WORDS
A WARNING
Luke 20:46-47 and the parallel accountin Mark 12:38-40 are in a sense a
summary of Jesus'in depth denunciation of these hypocritical religious
leaders recordedby Matthew in Mt 23:1-36. Given the factthat Scripture is
always the best commentary on Scripture, the reader is strongly encouraged
to read Jesus'blistering diatribe to give one a fuller sense ofwhat Luke and
Mark only summarize, keeping in mind that this is the end of His public
ministry. Luke 20:45 says "And while all the people were listening, He said to
the disciples." The parallelsectionin Matthew 23:1 has "Then Jesus spoke to
the crowds and to His disciples." After Jesus'scathing rebuke of the Scribes
and Pharisees (with8 Woes!), Mt 24:1 says "Jesus came outfrom the temple
and was going awaywhen His disciples came up to point out the temple
buildings to Him." The point is that these passagesmark the end of Jesus'
public ministry to the nation of Israeland the beginning of His
pronouncement of judgment on the Jewishreligious leaders, and the coming

desolationof their entire religious system, including the destruction of the
symbol of their apostate system, Herod's Temple and the city of Jerusalem
some 40 years later. Matthew ends Jesus 8 woe warning to the religious
leaders with His famous lament
“Jerusalem, Jerusalem, who kills the prophets and stones those who are sent
to her! How often I wanted to gather your children together, the way a hen
gathers her chicks under her wings, and you were unwilling. “Behold, your
house (THE TEMPLE, THE CITY) is being left to you desolate!“ForI say to
you, from now on you will not see Me UNTIL (NOTICE THIS WORD IS A
SMALL RAY OF HOPE) you say, ‘BLESSED IS HE WHO COMES IN THE
NAME OF THE LORD!’” (Mt 23:37-39)
Recallthat this is a repeat of an almost identical lament earlierin His ministry
Luke recording
“O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent
to her! How often I wanted to gather your children together, just as a hen
gathers her brood under her wings, and you would not have it! “Behold, your
house is left to you desolate;and I say to you, you will not see Me UNTIL the
time comes (THIS IS A PROPHECYTHAT THIS "TIME" WILL COME -
IT WILL BE AT MESSIAH'S SECOND COMING)whenyou say,
‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’” (Lk
13:34-35-note)
Luke earlier issueda similar warning regarding the HYPOCRISY of the
Pharisees...

Under these circumstances,afterso many thousands of people had gathered
togetherthat they were stepping on one another, He begansaying to His
disciples first of all, “Beware (prosecho in present imperative) of the leavenof
the Pharisees, whichis hypocrisy (hupokrisis). (Lk. 12:1-note)
Wuest on the Greek word hypokrisis - It "is made up of hupo under, and
krinō “to judge” and referred originally to “one who judged from under the
coverof a mask,” thus, assuming an identity and a characterwhich he was
not. This person was the actoron the Greek stage, one who took the part of
another. The true identity of the person is coveredup. It refers to acts of
impersonation or deception. Christianity requires that believers should be
open and above-board. They should be themselves. Their lives should be like
an open book, easily read. This begs the question beloved - IS YOUR LIFE
AN "OPEN BOOK?"IS WHAT PEOPLE SEE REALLY WHO YOU ARE?
And so this sectionof Luke gives us Jesus'final warning. Last words should
aways be carefully heeded especiallyif they are the words of Jesus!And these
words are two-fold - words of warning and condemnation.
A T Robertsoncomments that Luke "gives a mere summary sketchofthis
bold and terrific indictment as preserved in Matt. 23:1-39 in words that fairly
blister today."
Brian Bell - Jesus denounces the JewishLeaders (Lk 20:45-47)Jesus moved
from doctrine to practice and publicly exposedthe hypocrisy of the religious
leaders. Here is religionat its worst! These leaders were using their religions
to advance their own personalambitions & to feed their pride. (Commentary)

Rod Mattoon- Jesus cautions or warns all the people to beware of the scribes.
Guard yourself and watch out for these guys! They were like snakes in the
grass orfoxes in the chickencoop. He condemns them for their attitudes and
actions.
Beware ofthe Scribes - Mark 12:38 introduces this warning with the phrase
"In His teaching He was saying." Matthew's paralleladds "ThenJesus spoke
to the crowds and to His disciples." (Mt 23:1) Matthew adds that the warning
is against“The scribes and the Pharisees." (Mt23:2)
Like a commanding General, Jesus issues a presentimperative, a command
calling on His followers to continually be on guard againstthe scribes. The
Bible continually warns us againstfalse teachers andtragically most of them
are dressedin religious garb like these scribes.
Beware (4337)(prosechofrom pros = before, toward+ echo = hold) means
literally to hold to, toward or before. Figuratively the idea is to hold one's
mind toward (something) and then to take heed or to pay attention, and even
to be in a state of alert or on guard. When used in this manner prosecho
always warns of some type of usually spiritual danger! Prosecho is not a call
simply to notice or sense something, but to be on guard againstit because it is
so harmful (eg, the danger of practicing your righteousnessfor others to see,
the dangerof false prophets, false teachers and false teaching, the danger of
the Phariseesand Sadducees).
Scribes (1122)(grammateusfrom grapho = to write) was one skilled in Jewish
law and theology scribe, expert, scholar(Mt 2.4). The Scribes were the
experts in the law. They (along with the Pharisees)were the legalistic, self-
righteous sect. Mostsources considerthe lawyers (nomikos - meaning one
skilled in the Mosaic law)to be Scribes specializedin the jurisprudence of the
Law of Moses. MacArthuradds that "the Jews had a saying....“Moses
receivedthe law and gave it to Joshua. Joshua receivedthe law and gave it to

the elders. The elders receivedthe law and gave it to the prophets. The
prophets receivedthe law and gave it to the Pharisees andthe Scribes.” They
were the treasurers ofthe Law of God. They were the ones given the trust.
They were experts. Theywere the lawyers of Israel. They handled all legal
matters: Property, estates,contracts, resolutions....Andevery adjudication
that they rendered, and every position that they took was, in fact, supposed to
be a representationof God and what God willed; a stewardship, if you will,
from God. Becausethey then were the agents of God, they carried with them
tremendous weight and trust. People had nowhere else to turn because there
were no others than the scribes to handle all their matters."
Recallthat Not all Pharisees were Scribes, but the Scribes were primarily
Pharisees,and were the interpreters and teachers of the law of Moses andthe
traditional rabbinic writings.
Adam Clarke - Take heedthat ye be not seducedby those who should show
you the way of salvation. (ED: INSTEAD THEY SHOW THE WAY TO
HELL! See Mt 23:15 “Woe to you, scribes and Pharisees, hypocrites, because
you travel around on sea and land to make one proselyte;and when he
becomes one, you make him twice as much a son of hell as yourselves.")
The disciples are to continually beware of them because they are ungodly, do
not truly know God, have no true spiritual wisdom. As MacArthur says
"They are agents of Satansent to fight the purposes of God....False religion
never restrains the flesh. So these people operate like the worstof the
unregenerate, exceptthat it is not apparent on the surface. But false religion
cannot subdue their wretched heart, for that can only be subdued by
regenerationby means of the truth of the Gospel. So these men are to be
avoided because they are always one thing on the outside and something else
on the inside. They have nothing to offer spiritually and are

destructive...deadly...dangerous. Do not getnear them, because youwill get
singed, stained."
And believers today should practice a Psalm1:1 approachwith men like the
Scribes and Pharisees. It is interesting that the Psalmistafter giving a caution
againstthese ungodly men proceeds to their condemnation in Psalm 1:4-6
much like Jesus does in Lk 20:47.
How blessedis the man who does not walk in the counselof the wicked, Nor
stand in the path of sinners, Norsit in the seatof scoffers!
J C Ryle - This was a bold and remarkable warning. It was a public
denunciation, we must remember, of men who “satin Moses’seat,” andwere
the recognizedteachers ofthe Jewishpeople. It teaches us clearly that there
may be times when the sins of people in high places make it a positive duty to
protest publicly againstthem. It shows us that it is possible to speak out, and
yet not to “speak evil of dignities.”
SIX CHARACTERISTICS
OF THE SCRIBES AND PHARISEES
One word sums up these characteristics -Hypocrite! This describes one who
acts pretentiously, a counterfeit, a man who assumes and speaks oracts under
a feigned character. A hypocrite is someone who pretends to be something he
is not.
The word hypocrisy comes from the Greek theaterand referred to the
practice of putting on a mask and playing a part on stage. Itoriginally

conveyedthe idea of playing the playing a part on the stage and describedthe
actor's art. The NT gives hupokrisis only a negative connotationreferring to
hypocrisy, duplicity (the quality of being double - belying of one’s true
intentions by deceptive words or action), insincerity, dissimulation (hiding
under a false appearance;hiding or disguising one's thoughts or feelings -
don't we all do this from time to time?!). The idea is to pretend, to actas
something one is not and so to act deceitfully, pretending to manifest traits
like piety and love. It means to create a public impression that is at odds with
one’s real purposes or motivations, and thus is characterizedby play-acting,
pretense or outward show. It means to give an impression of having certain
purposes or motivations, while in reality having quite different ones.
Will Durant - The actor – who is always a male – is not disdained as in Rome,
but is much honored; he is exempt from military service, and is allowedsafe
passagethrough the lines in time of war. He is calledhypocrites, but this word
means answerer– i.e., to the chorus; only later will the actor’s role as an
impersonator leadto the use of the word as meaning hypocrite. (The Story of
Civilization II, The Life of Greece,by Will Durant, page 380)
RelatedWord Studies:
Hypocrisy (5272)hupokrisis
Hypocrite (5273)hupokrites
The pride of the pompous Scribes and Phariseesis now itemized -- Luke gives
6 characteristicsofthese men but Matthew 23:1-36 gives a list of 8 WOES
regarding the Scribes and Phariseeswhichshould be read to help understand
how this group functioned (or better was dysfunctional!) (See Mt 23:1-39, 13,
14, 15, 16, etc).

Kistemaker- To be sure, the descriptions of the enemies of the truth are not
mild, but underneath throbs a loving heart! (BakerNew Testament
Commentary – Exposition of the GospelAccording to Luke)
J C Ryle - No sin seems to be regardedby Christ as more sinful than
hypocrisy. None certainly drew forth from His lips such frequent, strong, and
withering condemnation, during the whole course of His ministry. He was
ever full of mercy and compassionfor the chief of sinners. “Fury was not in
Him” when He saw Zacchæus, the penitent thief, Matthew the Publican, Saul
the persecutor, and the woman in Simon’s house. But when He saw Scribes
and Pharisees wearing a mere cloak of religion, and pretending to great
outward sanctity, while their hearts were full of wickedness,His righteous
soul seems to have been full of indignation. Eight times in one chapter (Matt.
23) we find Him saying, “Woe unto you, Scribes and Pharisees, hypocrites.”
Let us not forgetthat the Lord Jesus never changes. He is the same yesterday,
and to-day, and for ever. Whateverelse we are in religion let us be true.
Howeverfeeble our faith, and hope, and love, and obedience may be, let us see
to it that they are real, genuine, and sincere. Let us abhor the very idea of
part-acting and mask-wearing in our Christianity. At any rate let us be
thorough. It is a striking fact that the very first piece of armor which St. Paul
recommends to the Christian soldieris “truth.” “Stand therefore,” he says,
“having your loins girt about with truth.” (Eph. 6:10.)
(1) Who like to walk around in long robes - We call this "putting on airs" --
you canpicture them strutting around like roosters in a barnyard. What a sad
sight this must have been the eyes of the humble servant Jesus!
Long robes (4749)(stole fromstello = to prepare, arrange, gatherup) means to
equipping, fitting out; by metonymy dress, clothes;in the NT robe, especially
long flowing garment or robe worn as an upper or outer garment. A scribe’s
robe had a long mantle reaching to the feet and was decoratedwith long
fringe. Refers to the robes of believers in Revelation(Rev. 6:11; Rev. 7:9; Rev.
7:13; Rev. 7:14; Rev. 22:14).

Morris - The long robes the scribes wore (‘flowing robes’, NIV) were a sign of
distinction and markedthe wearers as gentlemenof leisure, for anyone who
workedfor his living would not be cumbered with such clothing. (TNTC-
Luke)
Zodhiates - stately robe reaching to the feet or a train sweeping the ground.
More often worn by women (Mark 12:38; 16:5; Luke 15:22;20:46; Rev. 6:11;
7:9, 13, 14; Sept.: Ex. 28:2f.; 1 Chr. 15:27; 2 Chr. 18:9). (Complete Word
Study Dictionary – New Testament)
Gilbrant - A stolē is a long flowing robe worn as an outer garment.
Distinguished from himation (2416)(any ordinary article of clothing, or more
explicitly an outer cloak ormantle), a stolē is a stately robe reaching to the
feet or sometimes sweeping the ground like a train. It was a fine garment of
specialsolemnity, beauty, or richness commonly associatedwith priests in
their sacerdotalduties in the sanctuary. Such garments were also worn by
men who were afforded specialdignity or honor (Trench, Synonyms of the
New Testament, p.175).Thejoyous father dressedthe returned prodigal in a
stolē to celebrate the return of his “dead” son to “life” (Luke 15:22). The angel
who announced Christ’s resurrectionwas dressedin a stolē, befitting one who
delivers a messagefrom deity (Mark 16:5). The glorified believers in
Revelation6:11; 7:9; and 7:13f. are so clothed to signify the glory of their
salvationand the splendor of their eschatologicalreward. Jesus rebukedthe
Pharisees,priests, and scribes who habitually wore such robes, because their
intent was to draw attention to their piety or status, gratifying their own
inflated egos with the honor and esteemof the common people (Mark 12:38;
Luke 20:46). (Ibid)
Stole - 9x in 9v - Mk. 12:38; Mk. 16:5; Lk. 15:22-note (=‘"Quicklybring out
the bestrobe and put it on him"); Lk. 20:46; Rev. 6:11; Rev. 7:9; Rev. 7:13;
Rev. 7:14; Rev. 22:14

Stole - 96x in 80v in the Septuagint.
Gen. 27:15;Gen. 35:2; Gen. 41:14; Gen. 41:42; Gen. 45:22; Gen. 49:11; Exod.
28:2; Exod. 28:3; Exod. 28:4; Exod. 29:5; Exod. 29:20;Exod. 29:29; Exod.
31:10;Exod. 33:5; Exod. 35:19; Exod. 35:21;Exod. 36:8; Exod. 39:1; Exod.
39:33;Exod. 39:41; Exod. 40:13;Lev. 6:11; Lev. 8:2; Lev. 8:30; Lev. 16:23;
Lev. 16:24; Lev. 16:32; Num. 20:26;Deut. 22:5; Jdg. 14:12; Jdg. 14:13; Jdg.
14:19;Jdg. 17:10;2 Sam. 6:14; 2 Ki. 5:5; 2 Ki. 5:22; 2 Ki. 5:23; 1 Chr. 15:27;
2 Chr. 5:12; 2 Chr. 18:9; 2 Chr. 23:13;2 Chr. 34:22;Est. 5:1; Est. 6:8; Est.
6:11; Est. 8:15; Job2:12; Job 9:31; Job 30:13;Job 30:18; Job37:17; Isa. 9:5;
Isa. 22:17; Isa. 22:21;Isa. 63:1; Jer. 52:33;Ezek. 10:2; Ezek. 10:6; Ezek. 10:7;
Ezek. 44:17;Ezek. 44:19; Jon. 3:6;
MacArthur Greek word stolē, from which the old word “stole” comes, a robe
to the ground. And they beganto develop robes that were very different than
other people’s robes. They were robes that had certainlittle things on them,
markings and fancy things. They became unique, and fancy, and expensive
robes that would identify them as the holy people. They “lengthenedthe
tassels ontheir robes,” Matthew 23:5 says. And that comes from the Old
Testament. In the Old Testament, back in Numbers 15:38-40, Godhad
ordained that the Jews couldput little tasselson the bottom of the robe, and it
was a really wonderful little kind of symbol to remind them of the law of God.
Everywhere you go you see that, it reminds you of the law of God. Jesus had
them on His robe, according to Matthew 9:20. But the scribes and the
Pharisees lengthenedthe tassels,not for the sake ofa better memory device,
but for the sake ofostentation, appearance. Theyweren’t trying to bring
attention to God and His Word, they were trying to bring attention to
themselves as if they were holy.
Wuest - He says they love certain things. The word is phileō “to be fond of, to
like.” They are fond of wearing long clothing. The word is stolē, and is used in

the Old Testamentof priestly or royal robes, and in the New Testament, of
dress worn on festive or solemnoccasions. OurLord does not condemn the
use of a dignified costume, but the use of it for the sake ofostentatious display.
Brian Bell - They loved their uniform because it indicated their office
whereverthey went! (Commentary) (Are the any parallels today? Rhetorical
question of course!)
Kent Hughes - Hearers could sense the disgust in Jesus’voice as he described
his antagonists to their faces as gliding about in their resplendent power
outfits, receiving the obeisance ofthe masses in the marketplace, sitting facing
the congregationwith other-world expressions ontheir faces, reading the
Torahin sonorous Hebrew. Masters ofecclesiasticalcant, they were proud
lovers of self!....As JosephBayly observed, “No personcan fosterthe
impression that he/she is great, then exalt a greatGod.” (Ibid)
Ryle - This expressioneither refers to garments of an extravagantly large size,
on which the Scribes prided themselves, orelse to the fringes and borders to
their garments, which they put on in obedience to the law. (Nu 15:38.)These
fringes they made excessivelylarge, in order to impress on the minds of the
common people an opinion of their own holiness, and their greatreverence for
the law.
In Mt 23:5 Jesus says "theydo all their deeds to be noticed by men; for they
broaden their phylacteries, and lengthen the tassels oftheir garments."
Ryrie comments that phylacteries were square leather boxes containing four
strips of parchment on which were written Deut. 11:13-21 and 6:4-9, and Ex.
13:11-16 and 13:1-10. During prayer one was worn on the forehead between

the eyebrows and another on the left arm close to the elbow. They were held
in place by leatherbands, which the Phariseesmade broad to attractmore
attention to themselves. The customwas based on Ex. 13:9, 16;Dt. 6:8; 11:18,
though phylacteries had only begun to be used by the ultra-pious in Christ's
day. Christ criticizes not the custom itself but the wrong spirit that corrupted
it. lengthen the tassels oftheir garments. A hem or fringe on a garment was
placed there in accordancewith Nu 15:38, but the Pharisees made theirs
unnecessarilywide.
(2) And love respectful greetings in the market places - they expected to be
addressedwith titles of dignity.
Bock - Extrabiblical material makes clearthat rabbis and other religious
authorities receivedspecialgreetings in the marketplace. In fact, in the
Talmud such greetings were required for teachers ofthe law (y. Ber. 4b [2.1]
[= Neusneret al. 1982–93:1.66];Windisch, TDNT 1:498;SB 1:382 §f). Jesus
had earlierrebuked Pharisees forthis practice (Luke 11:43). (Ibid)
Morris quips that "while they liked thus to shine before people, they were
carelessofhow they appearedbefore God." (TNTC-Luke)
Jesus elaboratesin Matthew 23...
The loved "respectfulgreetings in the market places, and being calledRabbi
by men. 8“Butdo not be calledRabbi; for One is your Teacher, and you are
all brothers. 9“Do not call anyone on earth your father; for One is your
Father, He who is in heaven. 10“Do notbe calledleaders;for One is your
Leader, that is, Christ. (Mt 23:7-10)

MacArthur - If you were called“rabbi,” you were so exaltedthat in the
Talmud, Sanhedrin 88 says that “It is more punishable to actagainstthe
words of a scribe than the words of Scripture.” Theywanted to be called
“excellency, elevatedone, mostknowledgeable one, exaltedone.” They wanted
to be “leader.” Thatis the one who determines direction, the one who
determines destiny, the one who sets the course.
Wuest - The scribes were also fond of salutations in the marketplaces (the
public forums) in the cities or towns, and to be calledRabbi. Our Lord did not
refuse such titles, but He did not demand nor desire them, as did the scribes.
Kistemaker- What the men who are here describedwere always longing for
was not a mere token of friendliness but rather a demonstration of respect, a
public recognitionof their prominence. (Ibid)
Robertsonon greeting in the market places becausethis is "where the people
could see their dignity recognized." Woe are these guys "full of themselves!"
(3) And chief seats in the synagogues -"Those were the seats in front of the
raisedplatform on which stood the prayer leaderand the readerof the
Scriptures. Thus seated, a man had the double advantage ofbeing near the
person reading or leading in prayer, and of facing the congregationand thus
being able to see everybody. Besides, being ushered to such a seatwas
regardedas a mark of honor." (Kistemaker)
Mattoon- The scribes cravedthe seats in the synagogues andbanquets that
were reservedfor the most important people. The honored seats in the
synagogue were locatedin front of the box that contained the scrolls. These
seats facedthe people.

(4) And places of honor at banquets - To sit next to the host was an honor the
scribes loved. The typical dinner table of Jesus'day was usually not a classic
rectangulartable as in most modern kitchens and dining rooms. Instead the
ancient tables were often 3 tables (eachtable a couchfor 3 or so-called
triclinium) in somewhatof a U-shape with guests reclining on their left
elbows. One can almostpicture these hypocrites jostling one another as they
seek the "hottestspots" of honor! Do we ever seek man's approval more than
God's like these men? Jesus addressedthis same problem in Luke 14:7–14-
note at the house of a Pharisee.
Mt 23:6 “They love the place of honor at banquets and the chief seats in the
synagogues"
Wuest - They were fond of the chief seats in the synagogues.These were
benches up in front facing the congregation, and were reservedfor officials
and persons of distinction. The scribes claimed the places of honor also at
socialgatherings. Theywere fond of the uppermost places at feasts. The word
here is prōtoklisia, “the first reclining place.” This is the place of the most
honored guestat a feast. The orientals reclined on couches aroundthe table
instead of sitting on chairs as we do.
Mattoon- Let's stop for a second. Do you find yourself entertaining the same
attitudes and desires? Do you insist on titles, positioning, and symbols of
authority? Are you more motivated by service or by receiving attention and
adulation? Do you dress in a sloppy fashion or immodestly to cause men or
women to notice you? Do you crave attention at any cost?
Luke 20:47 who devour widows'houses, and for appearance's sake offerlong
prayers. These will receive greatercondemnation."

Luke 20:47KJV Which devour widows'houses, and for a shew make long
prayers: the same shall receive greaterdamnation.
who devour widows'houses Isaiah10:2; Jer7:6-10; Ezekiel22:7; Amos 2:7;
8:4-6; Micah 2:2,8; 3:2; Mt 23:14;Mark 12:40;2 Ti 3:6
and for appearance's sakeofferlong prayers Lk 12:1; Ezekiel33:31;Mt
23:26-28;1 Th 2:5; 2 Ti 3:2-5; Titus 1:16
These will receive greatercondemnationLk 10:12-14;12:47,48;Mt 11:22-24;
James 3:1
John MacArthur
LAST WORDS
A CONDEMNATION
(5) Who devour widows'houses
NET Note:How they were able to devour widows’houses is debated. Did they
seek too much for contributions, or take too high a commissionfor their work,
or take homes after debts failed to be paid? There is too little said here to be
sure.
Hughes - They did this by taking payment from widows for legalaid even
though such payments were prohibited, cheating inexperiencedwidows of

their inheritance, living off the hospitality of lonely women, mismanaging
widows’property who had dedicated themselves to service in the temple, and
accepting money from the naive elderly in exchange for specialprayer. (Ibid)
Wuest - These scribes devour widows’houses. People oftenleft their whole
fortunes to the Temple, and a goodpart of the money went finally to the
scribes and Pharisees. The scribes were employedto make out wills and
conveyances ofproperty. They inveigled widows to give their homes to the
Temple, and then took the proceeds ofthe sale for themselves. In order to do
this, they offered long prayers in the homes of these widows and for them.
Thus, they bent the widows to their will. Our Lord calls these prayers, a
pretence. They could not be true prayers when offered with such an ulterior
purpose. Swete says:“Menwho rob widows, and use prayer as a means of
securing opportunities for committing a crime, shall receive a sentence in
excess ofthat which falls to the lot of the dishonestman who makes no
pretence to piety; to the sentence of the robber will be added in their case the
sentence onthe hypocrite.”
Devour (consume, ate) (2719)(katesthio from kata = down + esthio = to eat)
means to eatup, totally consume, devour (Lk 8:5). Figuratively katesthio
means to destroy by fire (consume, burn up) (Rev 11.5), by illegalexploitation
(rob, take complete advantage of )(Mk 12.40)orby strife within a group
which cause greatdivision (destroys division)(Gal 5.15).
John MacArthur - They go after the most defenseless. Like the false teachers
of whom Paul writes to Timothy, they go after silly women. Theygo after the
unprotected and the weak. Widows are the easiestones to get to....Widows
were to be protectedin the Old Testament, pure religion, says James 1:27, is
to care for widows. Ex22:22, Dt 10:18, Mal3:5, etc call upon the people of
God to care for widows. God cares forwidows. These Scribes devourthem.
How do they do that? Now keepin mind that they were the lawyers of the

system. So when a woman who was a widow needed someone to protect her,
she would turn to the lawyerwith the idea that he would protect her home
and her property. There is an interesting study on the kind of behavior that
was going on. First, the lawyers would take money for themselves from
widows although it was forbidden. Knowledge without price. That was the
code of a true rabbi, certainly with regard to widows. They would disobey that
and whateverwisdom they would give to widows, they would charge
exorbitantly. What could a widow do? Secondly, they would cheatwidows of
their estate by getting into the legalmachinations under the guise that they
would provide legalprotection, and would literally begin to "eataway" the
estate. Thirdly, they would leachon them and abuse their hospitality, taking
advantage of room, board, food. There are some stories aboutgluttony and
excessive drinking, taking that from poor widows. Another way, by
mismanaging the property of widows, so that out of complete carelessness a
widow was absolutelymade destitute. One of the popular ones was to take
money from older widows with deficient mental powers, taking advantage of
those who were unable to defend themselves mentally. And maybe the worst,
they would accumulate debts the widow would owe them, and be unable to
pay and would take the widow’s home as pledge for the debt, and thus
"devour" the house. When the widow could not pay, they threw her out.
That is why they are characterizedin Luke 11:39 as “full of robbery and
wickedness.” OrLuke 16:14, “The Pharisees....were lovers ofmoney.”
(Sermon)
(6) And for appearance's sake offerlong prayers - There is nothing wrong
with a long prayer, but it is wrong if one is praying pretense, praying just to
be seen. Jesus warnedagainstthis type of praying in Mt 6:5 "Whenyou pray,
you are not to be like the hypocrites; for they love to stand and pray in the
synagoguesand on the streetcorners so that they may be seenby men. Truly I
say to you, they have their reward in full."

For appearance'ssake(pretense)(4392)(prophasisfrom prophaíno = to cause
to shine before, to appearbefore, be apparent <> pró = before, + phaíno = to
appear) is that which is allegedas the cause, anallegation, plea. In other
words it denotes something put forward for appearance to concealwhatlies
behind it. In the NT it is used only in a bad sense and with the idea is That
which is put out in front to hide the true state of things.” Pretense means
pretending with intention to deceive.
Jesus alluded to the practice of pretense by the Scribes and Pharisees...
“Woe to you, scribes and Pharisees, hypocrites!For you clean the outside of
the cup and of the dish, but inside they are full of robbery and self-indulgence.
26 “You blind Pharisee, firstclean the inside of the cup and of the dish, so that
the outside of it may become cleanalso. 27 “Woe to you, scribes and
Pharisees,hypocrites!For you are like whitewashedtombs which on the
outside appearbeautiful, but inside they are full of dead men’s bones and all
uncleanness. 28 “So you, too, outwardly appear righteous to men, but
inwardly you are full of hypocrisy and lawlessness(Mt23:25-28)
Brian Bell on long prayers - Samuel Chadwick (minister during the late
1800’s & early 1900’s)saidwhen he went awayfrom his home, he wrote every
day to his wife. And when he was going a short journey their letters were
short; and the further away he went, the longer his letters were;& that
reminded him of some people. He thought “some people must be a long
distance from God because their prayers were so long!” The inspiration of all
their activity was self-centered. Godis seeking servants,not celebrities;He
sees the heart! Listen,…those people who seem“too spiritual to be
true”…usually aren’t! (Commentary)

Hughes - When pride is paired with greed, prayers will be
ostentatious...Prayers like these are not from the heart, regardless oftheir
length. Such intercessoryofferings cancome from the most eminent sources,
like the archbishop who died of surprise when God answeredhim back!
DEGREESOF CONDEMNATION
AND MISERY IN HELL!
Kistemaker- As with a crash of thunder doom is pronounced upon these
hypocrites.
These will receive greatercondemnation - Jesus'compassion(cf Lk 19:41, etc)
has now become condemnation(not that He was not always compassionate
even when He was condemning). Why greater? Becausethey are "religious."
Greater(4053)(perissosfrom peri = over and above)properly means beyond
what is anticipated, exceeding the expectedlimit.
THE PRINCIPLE OF DEGREESOF PUNISHMENT is found in a number of
NT passages- Mt 10:15 Jn 19:11 Mt 11:20-24 Luke 10:12-16, Luke 11:31,32,
Mt 12:41,42Mk 12:38,39,40Luke 20:45,46,47 Luke 12:47,48,Heb 10:29
Condemnation (Judgment) (2917)(krima form kríno = to judge, suffix –ma =
the result of the judging, result of making a decision)describes a judicial
sentence from a magistrate (his pronouncement). It describes one deciding a
question of legalright or wrong, and thus determining the innocence or guilt
of the accusedandassigning appropriate punishment. Krima is usually the
decisionwhich results from an investigation.

Ryle - He says of those who live and die hypocrites, “the same shall receive
greaterdamnation.” The subject opened up in these words is a deeply painful
one. The reality and eternity of future punishment are among the great
foundation truths of revealedreligion, which it is hard to think upon without
a shudder. But it is wellto have all that the Bible teaches aboutheavenand
hell firmly fixed on our minds. The Bible teaches distinctly that there will be
degrees ofglory in heaven. It teaches with no less distinctness, both here and
elsewhere,that there will be degrees ofmisery in hell. Who, after all, are those
who will finally receive condemnation? This is the practicalpoint that
concerns us most. All who will not come to Christ,—all who know not God
and obey not the Gospel,—allwho refuse to repent, and go on still in
wickedness, allsuch will be finally condemned. They will reap according as
they have sown. God willeth not their eternal ruin. But if they will not hear
His voice, they must die in their sins.
John MacArthur - The idea is clear. If you’re in the wrong religion, you’re
going to be condemned. If you’re a purveyor of the wrong religion, you’re
going to receive a far greatersuffering and damnation in hell. They’re
dangerous. Be warned. They’re hypocrites. They’re worthy of
condemnation. Compassion? Yes. Gospel? Give them the gospel. Prayfor
their salvation. Have a sadheart. But in the end, we have nothing to learn
from false teachers and false religions. And they must know that they are
under sentence of divine condemnation. Theymust know for their sake and
the sake ofthose who need to be protected from them.
Robertson- It was a solemn climax to this lastpublic appearance ofChrist in
the temple when Jesus poured out the vials of his indignation as he had done
before (Matt. 6:12; Luke 11:12;15–18).
Hughes applies this principle to those who preachand teach(of course not
meaning that they will go to hell) -The Apostle James, the Lord’s brother,

wrote similarly, “Notmany of you should presume to be teachers, my
brothers, because youknow that we who teachwill be judged more strictly”
(James 3:1). If we claim to have a full knowledge ofGod’s Word for his
people, and further claim that we are chargedto deliver it, we are more
responsible to deliver it clearlyand obey it. I, by virtue of my professedcalling
and study of God’s Word and having had the privilege of receiving more
knowledge ofGod’s Word than many Christians, will undergo a stricter
judgment. Increasedresponsibility means increasedaccountability. (ED: IT
IS TRUTH LIKE THIS THAT MAKES ME CONSIDERQUITTING
WRITING ON THE WEBSITE!)(Ibid)
Here is the principle to which Hughes is referring
From everyone who has been given much, much will be required; and to
whom they entrusted much, of him they will ask all the more. (Luke 12:48-
note).
Notice that while Hell is a place of horrible conscious tormentfor all
inhabitants, for some (like the scribes in this context) it will be bring even a
greaterdegree ofpunishment! Woe!
Ryle asks "Butwho among those who are condemned will receive the heaviest
condemnation? It will not fall on heathens who never heard the truth. It will
not fall on ignorant and neglectedEnglishmen, for whose souls, howeversunk
in profligacy, no man cared. It will fall on those who had great light and
knowledge, but made no proper use of it. It will fall on those who professed
greatsanctity and religiousness,but in reality clung to their sins. In one word,
the hypocrite will have the lowestplace in hell. These are awful things. But
they are true."

CONTINUATION OF DISCUSSION
OF THE VERB AKOUO
An important nuance of akouo is to hear and obey. The Septuagint uses akouo
to translate the Hebrew verb shama meaning to hear, which takes onsome of
the nuances of “to understand” or “to obey” as in Dt 6:4 = Hear (Lxx = akouo
in the present imperative = keepon hearing), O Israel! The LORD is our God,
the LORD is one!" In Ps 103:20 we read "Bless the LORD, you His angels,
Mighty in strength, who perform His word, Obeying (Lxx = akouo)the voice
of His word!" Ge 27:43 (cf Ge 28:7) “Now therefore, my son, obey (Lxx =
akouo)my voice, and arise, flee to Haran, to my brother Laban!" Ex 19:5 says
"Now then, if you will indeed obey (Lxx = akouo)My voice and keepMy
covenant, then you shall be My own possessionamong all the peoples, for all
the earth is Mine." Ex 23:22 says “But if you truly obey (Lxx = akouo)his
voice and do all that I say, then I will be an enemy to your enemies and an
adversary to your adversaries."
To obey (Lk 10:16; 16:29, 31 Jn 5:24; 8:47; 18:37;Acts 3:22, 23;4:19; 1 Jn
4:5, 6 Lxx = Ge 3:17; Ex. 16:20; Dt. 11:27;2 Chr 20:14;Isa 48:18). Here
belongs the phrase "he who hath ears, let him hear," i.e., give heed, obey (Mt.
11:15;13:9, 13 [cf. the phrase, "he who has a mind" in Rev. 13:18 {a.t.}; see
also 2:7, 11, 17, 29; 3:6, 13, 22;13:9; 17:9, "he who has wisdom" {a.t.}]).
Given the associationofakouo with obedience, it is not surprising that akouo
is the root of the NT word for obey hupakouo (literally to hear under).
Thayer's says hupakouo is "properly, of one who on a knock at the door
comes to listen who it is." Similarly, in secularGreek hupakouo spoke of one
standing at a door, listening intently, almosteavesdropping. (cf Acts 12:13)

Hughes adds that "Obedience involves conscious listening. If you do not really
listen, you cannotreally obey. That is why parents are always saying, “Listen
to me!” The idea is to listen under with the intent to understand and do it...
Much of this is a matter of attitude. We are not to be like the little boy who
misbehaved and was told by his teacherto sit in the corner, which he did with
grudging obedience, all the while saying to himself, “I’m sitting down on the
outside, but I’m standing up on the inside!” (Ephesians:The Mystery of the
Body of Christ. Crossway Books)
Another important sense ofakouo is not just to hear the sound of words, but
to hear with understanding or to heed. English definitions of the word to heed
= to considersomeone's advice orwarning and do what they suggest;to give
careful attention to someone's advice or warning; to regard with care;to take
notice of; to attend to. There is obviously overlap with the preceding nuance
of hearing and obeying, for hearing with understanding may callfor one to
obey (cf Mt 11:15). One of the first uses with this nuance is found in the
Septuagint of Ge 11:7 “Come, let Us go down and there confuse their
language, so that they will not understand (Lxx = akouo)one another’s
speech.” Seventimes Jesus uses akouo in the Revelationsaying "He who has
an ear, let him hear what the Spirit says to the churches." (Rev 2:7,11,17,29-
note; Rev 3:6,13, 22-note;cp Mt 11:15 = “He who has ears to hear, let him
hear" or as the NET translates it "The one who has ears had better listen!")
These uses clearlyspeak ofgrasping or understanding what the Spirit says,
but of course the implication is that the only way to truly understand what
one hears is to have a "spiritual mindset," in short to be born again. The
"natural man does not acceptthe things of the Spirit of God, for they are
foolishness to him; and he cannot understand them, because theyare
spiritually appraised." (1 Cor 2:14-note) Stephen said it this way (and it got
him stoned!) - "You men who are stiff-neckedand uncircumcised in heart (see
excursus on Circumcision)and ears are always resisting the Holy Spirit; you
are doing just as your fathers did." (Acts 7:51) Men with uncircumcised ears
cannot generallyhear and understand spiritual truth! And yet in this
particular parable in Luke 20, the religious leaders understoodthat Jesus was
speaking about them!

To hear with the additional sense ofto understand or to comprehend as in the
following passages...
Mt. 5:33, 38, 43;7:24, 26;8:10; 11:4; 12:24, 42;13:20, 22, 23, 43; 14:1, 13;
15:10, 12;17:6; 19:22, 25;20:24; 21:16, 33, 45;22:7, 22, 33, 34;24:6; 26:65;
27:13, 47;Mark 2:17; 3:8, 21; 4:9, 12, 15, 16, 18, 20, 23, 24; 5:36; 6:2; 6:29, 55;
7:16; 8:18; 9:7; 11:14, 18;12:28; 13:7; 14:11, 58; 15:35;16:11;Luke 1:41, 58,
66; 2:18, 20, 46, 47; 4:23, 28; 5:15; 6:17, 47, 49;7:22, 29;8:8, 10, 12-15, 18, 21,
50; 9:7, 9, 35; 10:24;11:28; 14:15, 35;15:25; 16:2, 14; 18:6, 22, 23, 26, 36;
19:11;20:16; 21:9, 38; 22:71; 23:6, 8; John 1:37, 40; 3:29, 32; 4:1, 42, 47; 5:25,
28, 30, 37; 6:45; 7:32, 40; 8:9; 9:27, 32, 35, 40; 10:3, 8, 16, 20, 27; 11:4, 6, 20,
29; 12:12, 18, 34;14:24; 16:13;18:21;19:8, 13; 21:7; Acts 2:6, 8, 11, 33, 37;
4:4, 24; 5:5, 11, 21, 24, 33; 6:11, 14; 7:2, 12, 34, 37, 54; 8:6, 14, 30;9:4, 7, 13,
21, 38; 10:22, 33, 44, 46;11:1, 7, 18; 13:7, 16, 44, 48; 14:9; 15:7, 13;16:14, 38;
17:8, 21, 32;18:8, 26;19:2, 5, 10, 26, 28;21:12, 20, 22; 22:1, 2, 7, 9, 14, 15, 22,
26; 23:16;24:4, 22, 24;26:3, 14, 29;28:15, 22, 26-28;Ro 15:21; 1 Cor. 2:9;
11:18;2 Cor. 12:4; Gal. 1:13, 23; Eph. 1:13, 15;3:2; 4:21, 29;Phil. 1:27, 30;
2:26; 4:9; Col. 1:4, 6, 9, 23;2 Th 3:11; 1 Ti 4:16; 2 Tim. 1:13; 2:2, 14; 4:17;
Phile. 1:5; Heb. 2:3; 3:7, 15, 16; 4:2, 7; 12:19; James 1:19;2:5; 5:11; 2 Pet.
1:18; 1 John 1:1, 3, 5; 2:18; 3:11; 4:3; 2 John 1:6; 3 John 1:4; Rev. 1:3, 10;3:3,
20; 4:1; 5:11, 1
To listen (listen(24), listened(1), listeners(1), listening(14), listens(5))meaning
to hear with intention or attention, to concentrate onhearing something, to
give attention to a sound (in NT especiallysomething spoken), to pay attention
to a sound, to hearkento.
Mt 17:5 (cf Mk 9:7, Lk 9:35) = This is My beloved Son with whom I am well-
pleased;listen (pres imperative-keep listening) to Him!

Mt 18:15 = if he listens to you, you have won your brother." (cf Mt 18:16, 17)
Mt 21:33 = Listen (aoristimperative = Listen now!) to another parable"
(Includes the idea of listen with understanding)
Mk 4:3 = Listen (present imperative - keepon listening) to this! Behold, the
sowerwentout to sow."
Mk 6:11 = any place that does not receive you or listen to you"
Mk 6:20 = when he heard (akouo)him, he was very perplexed; but he used to
enjoy listening to him."
Mk 7:14 = Listen (aorist imperative = Listen now!) to Me all of you, and
understand (suniemi)"
Mk 12:29 = HEAR (present imperative - keepon hearing), O ISRAEL! THE
LORD OUR GOD IS ONE LORD",
Mk 12:37 = the large crowdenjoyed listening to Him"
Lk 2:46 = both listening to them and asking them questions.
Lk 5:1 = while the crowd was pressing around Him and listening to the word
of God
Lk 8:18 = So take care how you listen
Lk 10:16 = The one who listens to you listens to Me,
Lk 10:39 = Mary (cf Lydia - Acts 16:14), who was seatedatthe Lord’s feet,
listening to His word."
Lk 15:1 = Now all the tax collectors andthe sinners were coming near Him to
listen to Him.
Lk 16:31 = ‘If they do not listen to Moses andthe Prophets, they will not be
persuaded even if someone rises from the dea
Lk 19:11 (cf Lk 20:45)= While they were listening to these things, Jesus went
on to tell a parable

Lk 21:38 = And all the people would getup early in the morning to come to
Him in the temple to listen to Him.
Jn 9:27 = I told you already and you did not listen; why do you want to hear it
again?
Acts 2:22 = Men of Israel, listen (aoristimperative = Listen closelynow!) to
these words: Jesus the Nazarene..."
Acts 10:44 = the Holy Spirit fell upon all those who were listening to the
message."
Acts 13:16 = Men of Israel, and you who fear God (Gentile God fearers), listen
(aorist imperative = Listen closelynow!):
Acts 15:12 = All the people kept silent, and they were listening to Barnabas
and Paul as they were relating what signs
Acts 15:13 = After they had stopped speaking James answered, saying
“Brethren listen (aoristimperative = Listen closely!) to me.
Acts 16:14 = A womannamed Lydia, from the city of Thyatira, a sellerof
purple fabrics, a worshiper of God, was listening;|
Acts 16:25 = Paul and Silas were praying and singing hymns of praise to God,
and the prisoners were listening to them;
Acts 22:22 = They listened to him up to this statement, and then they raised
their voices and said, “Awaywith such a fellow...."
Acts 26:3 = therefore I beg you (King Agrippa) to listen to me patiently.
Acts 28:28 = Therefore let it be knownto you (Jews)that this salvation of God
has been sent to the Gentiles; they will also listen.
Gilbrant - means to hear the sound of something or someone, to hear in the
sense ofunderstanding or to hear with the idea of obedience.

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