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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 20:39–47. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
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(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.
Those who devour the houses of widows, while feigning long prayers, will receive greater damnation. He did not simply say they will receive damnation, but added greater, to indicate that even those who stand praying in corners to be seen by men (Matthew VI) deserve damnation; but those who do these things more lengthily, as if acting more religiously, not only seeking praises from men but also money, will be punished with lengthier damnation. For there are those who, pretending to be righteous and of great merit before God, do not hesitate to take money from any weaklings troubled by the conscience of their sins, as if they would be their advocates in judgment for them. And while normally an outstretched hand assisting a poor person is helped by prayers, these people, primarily in their prayers, watch through the night to take a coin from the poor. To them, the curse of Judah is deservedly applicable: When he is judged, let him go out condemned, and let his prayer become a sin (Psalm CVIII). For he goes out condemned when he is judged, and his prayer turns into sin, who, now esteemed great among men, is found not only unable to intervene for others in the divine examination but not even able to avail by his own merits, and indeed those prayers by which he deceived the human judgment, he suffers punishment among crimes.
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
In Luke 20:47, Jesus delivers a scathing indictment against certain religious leaders, specifically scribes, condemning their egregious hypocrisy. He exposes their dual sin: the exploitation of vulnerable widows for personal gain, masked by an outward display of piety through ostentatiously long prayers. Jesus unequivocally declares that such deceitful actions, which betray the very essence of true faith and justice, will incur a more severe divine judgment.
Context
Literary Context
This verse serves as the climactic and most severe condemnation in a series of teachings and confrontations Jesus has with the religious authorities during His final week in Jerusalem, leading up to His crucifixion. Immediately preceding this, Luke 20:46 describes Jesus warning His disciples and the crowds to "beware of the 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." While Luke 20:46 focuses on their pride and desire for public honor, Luke 20:47 penetrates deeper, exposing the predatory actions hidden beneath their pious facade. This sharpens the indictment, moving from a critique of superficiality to a denunciation of profound moral corruption, setting the stage for Jesus' subsequent teachings on the widow's offering in Luke 21:1-4, which beautifully contrasts genuine generosity with the scribes' greed.
Historical & Cultural Context
The scribes (also known as teachers of the law) were highly respected religious scholars and interpreters of the Mosaic Law in ancient Judaism. They held significant social and religious authority, often serving as legal advisors, judges, and educators. Widows, in this patriarchal society, were among the most vulnerable members, often lacking male protectors and facing severe economic hardship. Mosaic Law and prophetic tradition consistently emphasized the protection and care of widows, orphans, and foreigners (e.g., Deuteronomy 10:18; Isaiah 1:17). The scribes, as guardians of the Law, were expected to uphold these principles. However, some exploited their position of trust, perhaps by offering legal or financial advice to vulnerable widows, then manipulating them into signing over property or assets, or charging exorbitant fees. Their "long prayers" were a public display, often performed in prominent places like the temple courts or synagogues, designed to enhance their reputation for piety and trustworthiness, thereby facilitating their exploitation.
Key Themes
This verse powerfully contributes to several overarching themes in Luke's Gospel and broader biblical theology. Firstly, it highlights Religious Hypocrisy, a recurring motif in Jesus' ministry, particularly evident in His confrontations with the Pharisees and scribes. Jesus consistently unmasks those who prioritize outward appearance over inner righteousness, as seen in His "Woes" in Luke 11:37-54 and Matthew 23. Secondly, it underscores Social Justice and Care for the Vulnerable. God's deep concern for the marginalized and oppressed is a foundational biblical principle, and Jesus' condemnation of those who exploit widows aligns perfectly with this divine imperative. Finally, the declaration of "greater damnation" emphasizes Divine Justice and Accountability. It reveals that those who abuse spiritual authority and exploit the innocent, especially under the guise of godliness, face a more severe judgment, reflecting the principle that "to whom much is given, of him much will be required" (Luke 12:48).
Exposition and Analysis
Key Word Analysis
Meaning "to eat down, i.e. devour (literally or figuratively)." This word conveys a sense of complete consumption or destruction. It's not merely taking a portion but utterly consuming, suggesting the scribes were not just taking advantage but were bankrupting and ruining the lives of these vulnerable women, leaving them destitute.
Meaning "an outward showing, i.e. pretext." This term is crucial, indicating that their "long prayers" were not genuine acts of devotion but a mere facade, a deceptive display intended to create an impression of piety and trustworthiness. It highlights the calculated and insincere nature of their religious performance.
Meaning "a decision (the function or the effect, for or against ('crime')):--avenge, condemned, condemnation, damnation, + go to law, judgment." This term denotes a judicial sentence or judgment. In this context, it refers to a divine verdict of condemnation, emphasizing the severe consequence awaiting those who engage in such profound hypocrisy and exploitation. The addition of "greater" (G4055, perissóteros' - "more superabundant") signifies a more intense or severe degree of this judgment.
Verse Breakdown
"Which devour widows' houses"
This phrase exposes the primary sin of the scribes: their predatory exploitation of the most defenseless members of society. "Devour" (katesthíō) vividly portrays a complete consumption, suggesting they were not merely taking a portion but utterly ruining the financial and residential security of widows. This likely involved legal manipulation, excessive fees for services, or coercing vulnerable women into transferring property, all under the guise of religious counsel or assistance. It reveals a profound lack of compassion and a direct violation of God's commands to protect the vulnerable.
"and for a shew make long prayers"
This clause reveals the deceptive means by which the scribes carried out their exploitation. Their "long prayers" were not expressions of genuine devotion to God but a "shew" (próphasis), a public display or pretext. They used these ostentatious religious performances to cultivate an image of piety, trustworthiness, and spiritual authority, which in turn enabled them to gain the confidence of others, including vulnerable widows, and thus facilitate their fraudulent activities. It highlights the hypocrisy of using religious acts as a cloak for unrighteous deeds.
"the same shall receive greater damnation"
This is Jesus' pronouncement of divine judgment. "The same" refers to those scribes who engaged in such practices. The term "damnation" (kríma) signifies a divine judicial condemnation. The addition of "greater" (perissóteros) emphasizes the intensified severity of this judgment. This "greater damnation" is a direct consequence of their specific sins: not only did they exploit the vulnerable, but they did so under the guise of religious authority and piety, thereby bringing disrepute to God's name and betraying the sacred trust placed in them as religious leaders. Their actions were a perversion of justice and a mockery of true worship.
Literary Devices
Luke 20:47 is rich in literary devices that amplify Jesus' condemnation. Hyperbole is evident in the verb "devour" (katesthíō), which goes beyond merely taking or seizing to suggest a complete and destructive consumption of the widows' "houses" (oikía), representing their entire livelihood and security. This vivid imagery underscores the extreme and merciless nature of the scribes' exploitation. There is profound Irony in the juxtaposition of "devouring widows' houses" with "making long prayers for a shew." Those who are supposed to be spiritual guides and upholders of God's law, which explicitly protects widows, are instead preying on them, while simultaneously performing public acts of piety. Their outward religious performance is a direct Contrast to their inner corruption and predatory actions, creating a stark and damning portrait of hypocrisy. The phrase "greater damnation" serves as a powerful Climax to Jesus' indictment, emphasizing the severe divine retribution awaiting those who abuse their spiritual authority and betray sacred trust for selfish gain.
Theological and Thematic Connections
This verse profoundly speaks to the nature of true righteousness versus religious pretense, emphasizing that genuine faith is demonstrated not by outward display but by righteous action, particularly in the treatment of the vulnerable. It highlights God's unwavering concern for justice and His severe condemnation of those who exploit the weak, especially under the cloak of piety. The "greater damnation" signifies that abusing spiritual authority and trust incurs a higher degree of accountability before God, as it not only harms individuals but also brings disrepute to God's name and perverts the very purpose of religious leadership. This passage serves as a timeless warning against spiritual hypocrisy and a call to sincere, compassionate living that prioritizes the welfare of others, particularly the marginalized.
Reflection and Application
Luke 20:47 is a piercing mirror for all who claim spiritual authority or engage in religious practice. It compels us to scrutinize our own motives, asking whether our acts of piety are truly for God's glory and the good of others, or if they are subtly (or overtly) designed to enhance our own reputation, influence, or material gain. The condemnation of exploiting widows serves as a powerful reminder of God's profound heart for the marginalized and defenseless. It challenges us to actively identify and protect the vulnerable in our own communities, ensuring that our faith translates into tangible acts of justice and compassion, rather than becoming a tool for self-enrichment or a mask for indifference. For those in positions of leadership, whether in the church, community, or family, this verse is a sobering call to integrity, humility, and selfless service, recognizing that greater authority carries with it a greater responsibility and a more stringent divine accountability.
Questions for Reflection
FAQ
What does "devour widows' houses" specifically mean in this context?
"Devour widows' houses" refers to the scribes' exploitation of vulnerable widows, likely through legal or financial manipulation. In ancient society, widows were often without male protectors and thus susceptible to economic hardship. Scribes, as legal experts and religious authorities, might have offered to manage their affairs, handle inheritances, or provide legal counsel. However, instead of protecting them, they would use their position of trust to defraud the widows, perhaps by charging exorbitant fees, coercing them into unfavorable contracts, or even manipulating them into signing over their property or assets. The word "devour" (Greek katesthíō) suggests a complete consumption, implying that the scribes were not just taking a portion but were ruining the widows' entire livelihoods, leaving them destitute. This was a grave injustice, directly contrary to the numerous Old Testament commands to care for and protect widows (e.g., Exodus 22:22-24).
Why would making "long prayers" lead to "greater damnation"?
The "long prayers" themselves were not the sin, but rather the motive behind them. Jesus states they made these prayers "for a shew" (Greek próphasis), meaning as a pretext or outward display. These prayers were not genuine acts of devotion to God but were performed publicly and ostentatiously to impress others, enhance their reputation for piety, and cultivate trust. This facade of godliness then served as a cover for their underlying greed and exploitation of the vulnerable. The "greater damnation" comes from the profound hypocrisy of using sacred religious acts to facilitate unrighteous deeds. It's a severe condemnation because it involves not only harming the innocent but also desecrating true worship and bringing disrepute to God's name by betraying the trust associated with spiritual leadership. It signifies a more severe judgment for those who knowingly pervert righteousness and abuse their influence (compare Romans 2:6).
Christ-Centered Fulfillment
Luke 20:47, while a stark condemnation of religious hypocrisy, finds its ultimate fulfillment and contrast in the person and work of Jesus Christ. Unlike the scribes who devoured widows' houses and prayed for show, Jesus consistently demonstrated genuine compassion for the vulnerable and practiced authentic, humble prayer. He did not come to exploit but to serve, declaring that the Son of Man came not to be served but to serve, and to give his life as a ransom for many. Jesus Himself exemplified true piety, praying in private and teaching His disciples to do the same, emphasizing sincerity over public display (Matthew 6:5-6). He is the true Good Shepherd who lays down His life for the sheep, protecting them from those who would "devour" or scatter them, unlike the false shepherds condemned here. Ultimately, Jesus is the righteous Judge who will execute the "greater damnation" upon those who reject true righteousness and exploit others, for He is the one before whom all nations will be gathered, and He will separate them as a shepherd separates the sheep from the goats. His life and teachings stand as the perfect embodiment of the justice, compassion, and authentic worship that the scribes so tragically lacked, ultimately offering salvation and true righteousness to all who believe in Him.