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Commentary on Luke 20 verses 39–47
The scribes were students in the law, and expositors of it to the people, men in reputation for wisdom and honour, but the generality of them were enemies to Christ and his gospel. Now here we have some of them attending him, and four things we have in these verses concerning them, which we had before: -
I. We have them here commending the reply which Christ made to the Sadducees concerning the resurrection: Certain of the scribes said, Master, thou hast well said, Luk 20:39. Christ had the testimony of his adversaries that he said well; and therefore the scribes were his enemies because he would not conform to the traditions of the elders, but yet when he vindicated the fundamental practices of religion, and appeared in the defence of them, even the scribes commended his performance, and owned that he said well. Many that call themselves Christians come short even of this spirit.
II. We have them here struck with an awe of Christ, and of his wisdom and authority (Luk 20:40): They durst not ask him any questions at all, because they say that he was too hard for all that contended with him. His own disciples, though weak, yet, being willing to receive his doctrine, durst ask him any question; but the Sadducees, who contradicted and cavilled at his doctrine, durst ask him none.
III. We have them here puzzled and run aground with a question concerning the Messiah, Luk 20:41. It was plain by many scriptures that Christ was to be the Son of David; even the blind man knew this (Luk 18:39); and yet it was plain that David called the Messiah his Lord (Luk 20:42, Luk 20:44), his owner, and ruler, and benefactor: The Lord said to my Lord. God said it to the Messiah, Psa 110:1. Now if he be his Son, why doth he call him his Lord? If he be his Lord, why do we call him his Son? This he left them to consider of, but they could not reconcile this seeming contradiction; thanks be to God, we can; that Christ, as God, was David's Lord, but Christ, as man, was David's Son. He was both the root and the offspring of David, Rev 22:16. By his human nature he was the offspring of David, a branch of his family; by his divine nature he was the root of David, from whom he had his being and life, and all the supplies of grace.
IV. We have them here described in their black characters, and a public caution given to the disciples to take heed of them, Luk 20:45-47. This we had, just as it is here, Mar 12:38, and more largely Mt. 23. Christ bids his disciples beware of the scribes, that is,
1."Take heed of being drawn into sin by them, of learning their way, and going into their measures; beware of such a spirit as they are governed by. Be not you such in the Christian church as they are in the Jewish church."
2."Take heed of being brought into trouble by them," in the same sense that he had said (Mat 10:17), "Beware of men, for they will deliver you up to the councils; beware of the scribes, for they will do so. Beware of them, for," (1.) "They are proud and haughty. They desire to walk about the streets in long robes, as those that are above business (for men of business went with their loins girt up), and as those that take state, and take place." Cedant arma togae - Let arms yield to the gown. They loved in their hearts to have people make their obeisance to them in the markets, that many might see what respect was paid them; and were very proud of the precedency that was given them in all places of concourse. They loved the highest seats in the synagogues and the chief rooms at feasts, and, when they were placed in them, looked upon themselves with great conceit and upon all about them with great contempt. I sit as a queen. (2.) "They are covetous and oppressive, and make their religion a cloak and cover for crime." They devour widows' houses, get their estates into their hands, and then by some trick or other make them their own, or they live upon them, and eat up what they have; and widows are an easy prey to them, because they are apt to be deluded by their specious pretences: for a show they make long prayers, perhaps long prayers with the widows when they are in sorrow, as if they had not only a piteous but a pious concern for them, and thus endeavour to ingratiate themselves with them, and get their money and effects into their hands. Such devout men may surely be trusted with untold gold; but they will give such an account of it as they think fit.
Christ reads them their doom in a few words: These shall receive a more abundant judgment, a double damnation, both for their abuse of the poor widows, whose houses they devoured, and for their abuse of religion, and particularly of prayer, which they had made use of as a pretence for the more plausible and effectual carrying on of their worldly and wicked projects; for dissembled piety is double iniquity.
(Hom. 19. in Joann.) Now nothing is more powerful than to argue from the Prophets. For this is even of more weight than miracles themselves. For when Christ worked miracles, He was often gainsayed. But when He cited the Prophets, men were at once silent, because they had nothing to say. But when they were silent, He warns against them; as it is said, Then in the audience of all the people he said to his disciples.
Thrusting themselves also into the possessions of widows, they grind down their poverty, not content to eat as it may be afforded them, but greedily devouring; using prayer also to an evil end, they thus expose themselves to a heavier condemnation; as it follows, These shall receive the greater damnation.
The passions of the Scribes were the love of vainglory and the love of gain. That the disciples should avoid these hateful crimes, He gives them this warning, and adds, And love greetings in the markets.
To keep the company of the holy disciples free from disgraceful faults, he usefully testifies. He says, “Beware of the scribes and Pharisees.” That means do not expose yourselves to be the prey of their vices and do not be partakers of their disregard of God. What was their custom? They walked in the streets beautifully clothed, dragging with them a pompous dignity to catch the praises of those who saw them. While they were wicked and their hearts were full of all dishonesty, they falsely assumed to themselves the reputation of piety. With solemn ways not based on reality, they diligently lengthened their prayers, supposing that unless they used many words, God would not know what their requests were. The Savior of all did not permit his worshipers to act so shamefully. He said, “When you pray, do not babble as the heathen do. They think that they will be heard for their many words.” He commanded them to be humble and not lovers of boasting. He commanded them not to pay any regard to the desire of empty glory but rather to seek the honor that comes from above, from God. In such ways, he deposits the knowledge of his mystery. He also appoints instructors of others, as possessing an exact and blameless knowledge of the sacred doctrines. He makes them to know how David’s Son is also David’s Lord. We also will classify ourselves with them, God the Father illuminating us with divine light in Christ.
He does not forbid those to sit first in the synagogue, or at the feast, to whom this dignity belongs by right, but He tells them to beware of those who love this unduly; denouncing not the distinction, but the love of it. Though the other also would not be free from blame, when the same men who wish to take part in the disputes in the market, desire also to be called masters in the synagogue. For two reasons we are bid to beware of those who seek after vain-glory, either lest we be led away by their pretences, supposing those things to be good which they do, or be inflamed with jealousy, desiring in vain to be praised for the good deeds which they pretend to. But they seek not only for praise from men, but money; for it follows, Who devour widows' houses, and for a show make long prayers. For pretending to be righteous and of great merit before God, they do not fail to receive large sums of money from the sick and those whose consciences are disturbed with their sins, as though they would be their protectors in the judgment.
Or because they seek from men praise and money, they are punished with the greater damnation.
For as He was sending them to teach the world, He rightly warns them not to imitate the pride of the Pharisees. Beware of the Scribes, who desire to walk in long robes, that is, to go forth into public, dressed in fine clothes, which was one of the sins remarked in the rich man. (Luke 16:19.)
Which is the way of those who court and hunt after a good reputation, or they do it for the sake of collecting money.
It follows, And the chief seats in synagogues.
Because they not only do what is evil, but make a pretence of prayer, so making virtue an excuse for their sin. They also impoverish widows whom they were bound to pity, by their presence driving them to great expenses.
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SUMMARY
Luke 20:45 serves as a pivotal transitional verse in Jesus' final week of ministry, marking a dramatic shift from His masterful engagement with hostile religious leaders to a direct, public instruction aimed at His disciples. Though His words are specifically for His followers, the KJV's "in the audience of all the people" underscores the transparent and public nature of Jesus' teaching, setting the stage for a critical warning against the hypocrisy and self-serving ambition characteristic of the scribes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 20:45 functions primarily as a Transition verse, signaling a shift in the narrative from Jesus' defensive posture against His interrogators to an offensive, instructive mode aimed at His followers. It employs Public Instruction as a method, as Jesus chooses to deliver a critical lesson not in private, but within earshot of the very people who might be influenced by the scribes' hypocrisy. This public setting also adds an element of Dramatic Irony and Foreshadowing, as the warning against the scribes' pride and love of honor (detailed in the subsequent verses) stands in stark contrast to Jesus' own humble path to the cross, which the disciples are soon to witness and participate in. The verse sets up a clear dichotomy between superficial religious display and genuine spiritual integrity.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse underscores the profound importance of spiritual discernment and the nature of true leadership within God's kingdom. Jesus' public instruction to His disciples, while the people listen, highlights that the principles of genuine faith and godly conduct are not secret doctrines but open truths for all to perceive. It sets the stage for a critical lesson on the dangers of hypocrisy and self-exaltation in religious authority, emphasizing that outward displays of piety are meaningless without an inward transformation of the heart. This teaching is vital for all believers, calling them to scrutinize the character and motives of those who claim spiritual authority and to align themselves with leaders who embody humility and service, rather than pride and self-interest.
REFLECTION AND APPLICATION
Luke 20:45 serves as a potent reminder that true spiritual growth involves not only receiving instruction but also developing keen discernment. Jesus' decision to warn His disciples about the scribes in public, within earshot of the very people who might be swayed by their influence, teaches us that the pursuit of genuine faith requires a critical evaluation of leadership and a commitment to integrity over outward show. For us today, this means actively listening to and testing the teachings of those in spiritual authority, ensuring they align with the humble, serving spirit of Christ rather than seeking personal acclaim or power. It calls us to examine our own hearts, too, asking if our spiritual practices are truly for God's glory or subtly driven by a desire for human recognition.
Questions for Reflection
FAQ
Why did Jesus speak to His disciples "in the audience of all the people" instead of privately?
Answer: Jesus' decision to speak to His disciples "in the audience of all the people" (Greek: akouontos pantos tou laou, "while all the people were hearing") was a deliberate pedagogical choice that served multiple purposes. Firstly, it underscored the transparency of His ministry; His teachings were not exclusive or secretive, but open for all to hear and evaluate. Secondly, it provided a public rebuke to the religious establishment, particularly the scribes, whose hypocrisy He was about to expose. By warning His disciples about the scribes' behavior in public, Jesus offered a vital lesson in spiritual discernment not only to His immediate followers but also to the wider populace who might be influenced by these leaders. It highlighted the contrast between the self-serving piety of the scribes and the genuine humility and service that Jesus embodied and taught, as seen throughout His ministry, for example in Matthew 23:1-12.
CHRIST-CENTERED FULFILLMENT
Luke 20:45, in its transitional nature, profoundly points to Christ as the ultimate and true Teacher, contrasting His authentic authority with the superficiality of the scribes. As Jesus turns from silencing His adversaries to instructing His disciples in the presence of the crowd, He embodies the Good Shepherd who not only protects His flock from wolves but also actively guides them in the way of truth (John 10:11-14). His subsequent warning against the scribes' pride and love of human praise (Luke 20:46-47) starkly highlights His own humble, self-sacrificial path to the cross, where He, the Son of Man, came not to be served but to serve and to give His life as a ransom for many (Mark 10:45). Jesus, as the embodiment of divine wisdom and truth (Colossians 2:3), fulfills the need for a leader whose authority is rooted in perfect obedience to God and selfless love for humanity, rather than in external display or human accolades. His teachings, unlike the empty traditions of men, lead to eternal life and true liberation (John 8:31-32), making Him the definitive object of faith and the only reliable guide for His disciples through all generations.