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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 12:35–40. His two-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Christ shows the people how weak and defective the scribes were in their preaching, and how unable to solve the difficulties that occurred in the scriptures of the Old Testament, which they undertook to expound. Of this he gives an instance, which is not so fully related here as it was in Matthew. Christ was teaching in the temple: many things he said, which were not written; but notice is taken of this, because it will stir us up to enquire concerning Christ, and to enquire of him; for none can have the right knowledge of him but from himself; it is not to be had from the scribes, for they will soon be run aground.
1.They told the people that the Messiah was to be the Son of David (Mar 12:35), and they were in the right; he was not only to descend from his loins, but to fill his throne (Luk 1:32); The Lord shall give him the throne of his father David. The scripture said it often, but the people took it as what the scribes said; whereas the truths of God should rather be quoted from our Bibles than from our ministers, for there is the original of them. Dulcius ex ipso fonte bibuntur aquae - The waters are sweetest when drawn immediately from their source.
2.Yet they could not tell them how, notwithstanding that it was very proper for David, in spirit, the spirit of prophecy, to call him his Lord, as he doth, Psa 110:1. They had taught the people that concerning the Messiah, which would be for the honour of their nation - that he should be a branch of their royal family; but they had not taken care to teach them that which was for the honour of the Messiah himself - that he should be the Son of God, and, as such, and not otherwise, David's Lord. Thus they held the truth in unrighteousness, and were partial in the gospel, as well as in the law, of the Old Testament. They were able to say it, and prove it - that Christ was to be David's son; but if any should object, How then doth David himself call him Lord? they would not know how to avoid the force of the objection. Note, Those are unworthy to sit in Moses's seat, who, though they are able to preach the truth, are not in some measure able to defend it when they have preached it, and to convince gainsayers.
Now this galled the scribes, to have their ignorance thus exposed, and, no doubt, incensed them more against Christ; but the common people heard him gladly, Mar 12:37. What he preached was surprising and affecting; and though it reflected upon the scribes, it was instructive to them, and they had never heard such preaching. Probably there was something more than ordinarily commanding and charming in his voice and way of delivery, which recommended him to the affections of the common people; for we do not find that any were wrought upon to believe in him, and to follow him, but he was to them as a lovely song of one that could play well on an instrument; as Ezekiel was to his hearers, Eze 33:32. And perhaps some of these cried, Crucify him, as Herod heard John Baptist gladly, and yet cut off his head.
II.He cautions the people to take heed of suffering themselves to be imposed upon by the scribes, and of being infected with their pride and hypocrisy; He said unto them in his doctrine, "Beware of the scribes (Mar 12:38); stand upon your guard, that you neither imbibe their peculiar opinions, nor the opinions of the people concerning them." The charge is long as drawn up against them in the parallel place (Mt. 23); it is here contracted.
1.They affect to appear very great; for they go in long clothing, with vestures down to their feet, and in those they walk about the streets, as princes, or judges, or gentlemen of the long robe. Their going in such clothing was not sinful, but their loving to go in it, priding themselves in it, valuing themselves on it, commanding respect by it, saying to their long clothes, as Saul to Samuel, Honour me now before this people, this was a product of pride. Christ would have his disciples go with their loins girt.
2.They affect to appear very good; for they pray, they make long prayers, as if they were very intimate with heaven, and had a deal of business there. They took care it should be known that they prayed, that they prayed long, which, some think, intimates that they prayed not for themselves only, but for others, and therein were very particular and very large; this they did for a pretence, that they might seem to love prayer, not only for God's sake, whom hereby they pretended to glorify, but for their neighbour's sake, whom hereby they pretended to be serviceable to.
3.They here aimed to advance themselves: they coveted applause, and were fond of it; they loved salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts; these pleased a vain fancy; to have these given them, they thought, expressed the value they had for them, who did know them, and gained them respect for those who did not.
4.They herein aimed to enrich themselves. They devoured widows' houses, made themselves masters of their estates by some trick or other; it was to screen themselves from the suspicion of dishonesty, that they put on the mask of piety; and that they might not be thought as bad as the worst, they were studious to seem as good as the best. Let fraud and oppression be thought the worse of for their having profaned and disgraced long prayers; but let not prayers, no nor long prayers, be thought the worse of, if made in humility and sincerity, for their having been by some thus abused. But as iniquity, thus disguised with a show of piety, is double iniquity, so its doom will be doubly heavy; These shall receive great damnation; greater than those that live without prayer, greater than they would have received for the wrong done to the poor widows, if it had not been thus disguised. Note, The damnation of hypocrites will be of all others the greatest damnation.
Historical interpretation
Nine Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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That is, He openly speaks to them of Himself, that they may be inexcusable; for it goes on: How say the Scribes that Christ is the Son of David?
After confuting the Scribes and Pharisees, He burns up as a fire their dry and withered examples; wherefore it is said, And he said unto them in his doctrine, Beware of the Scribes, which love to go in long clothing.
The Pharisees looked to the “tithing of anise and cummin, and left undone the weightier matters of the law.” While devoting great care to the things which were external, they overlooked those which bore upon salvation of the soul. For they also paid much attention to “greetings in the marketplace,” and to the “uppermost seats at feasts.” To them the Lord Jesus, knowing their perdition, made this declaration: that they attended to those things only which were external, and despised as strange those things which were within, and did not understand that he who made the body made also the soul.
(ubi sup.) But the putting own of His enemies by the Father, does not show the weakness of the Son, but the unity of nature, by which One works in the Other; for the Son also subjects the Father's enemies, because He glorifies His Father upon earth.
(ubi sup.) The question of Jesus is useful for us even now against the Jews; for they, acknowledging that Christ is to come, assert that He is a mere man, a holy Person descended from David. Let us then ask them, as our Lord has taught us, if He be a mere man, and only the son of David, how David in the Holy Spirit calls Him Lord. They are not however reproved for calling Him David's son, but for not believing Him to be the Son of God. It goes on, And the common people heard him gladly.
(ubi sup.) To walk in long clothing is to go forth into public clad in garments too much ornamented, in which amongst other things, that rich man, who fared sumptuously every day, is said to have sinned.
(ubi sup.) We must observe that He does not forbid that those, to whom it falls by the rule of their office, should be saluted in the marketplace, or have chief seats and places at feasts, but He teaches that those who love those things unduly, whether they have them or no, are to be avoided by the faithful as wicked men: that is, He blames the intention and not the office; although this too is culpable, that the very men who wish to be called masters of the synagogue in Moses' seat, should have to do with lawsuits in the marketplace. We are in two ways ordered to beware of those who are desirous of vain glory; first, we should not be seduced by their hypocrisy into thinking that what they do is good; nor secondly, should we be excited to imitate them, through a vain rejoicing in being praised for those virtues which they affect.
(ubi sup.) But they do not only seek for praise from men, but also for gain. Wherefore there follows, Which devour widows' houses, under the pretence of long prayers. For there are men who pretending to be just hesitate not to receive money from persons who are troubled in conscience, as though they would be their advocates in the judgment. A hand stretched out to the poor is always an accompaniment to prayer, but these men pass the night in prayer, that they may take away money from the poor.
And he said to them in his teaching: Beware of the scribes who desire to walk in long robes and be greeted in the marketplaces, and to sit in the first seats in the synagogues, and to have the first places at feasts. Walking in long robes signifies appearing in public adorned in more splendid garments, in which among other things, that rich man who feasted sumptuously every day is described as sinning. However, it should be noted that he does not forbid those to whom it is appropriate by order of office to be greeted in the marketplace, or to sit or recline in the first places, but he certainly teaches that those who love these things inappropriately, whether they possess them or not, should be avoided by the faithful as wicked, rebuking the disposition, not the rank, with just discernment. Although this too is not free from fault, if those who desire to be called teachers in the chair of Moses in the synagogue are also involved in lawsuits in the marketplace. We are certainly commanded to beware of those desiring vain glory for two reasons, believing that what they do is good and should be done, or we may be inflamed with emulation, rejoicing in vain to be praised for the good they feign.
Because Christ was coming to His Passion, He corrects a false opinion of the Jews, who said that Christ was the Son of David, not his Lord; wherefore it is said, And Jesus answered and said, while he taught in the temple.
But Christ shows Himself to be the Lord, by the words of David. For it goes on: For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand; as if He had said, Ye cannot say that David said this without the grace of the Holy Spirit, but he called Him Lord in the Holy Spirit; and that He is Lord, he shows, by this that is added, Till I make thine enemies thy footstool; for they themselves were His enemies, whom God put under the footstool of Christ.
But they used to walk in honourable garments, because they wished to be highly esteemed for it, and in like manner they desired other things, which lead to glory. For it goes on: And love salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts.
He also especially teaches the Apostles, not to have any communication with the scribes, but to imitate Christ Himself; and in ordaining them to be masters in the duties of life, He places others under themv.
But the Scribes used to come to women, who were left without the protection of their husbands, as though they were their protectors; and by a pretence of prayer, a reverend exterior and hypocrisy, they used to deceive widows, and thus also devour the houses of the rich. It goes on, These shall receive a greater damnation, that is, than the other Jews, who sinned.
(non occ.) Thus then the Lord concludes from what has gone before the doubtful question. For from the foregoing words of David it is proved that Christ is the Lord of David, but according to the saying of the Scribes, it is proved that He is his son. And this is what is added, David himself then calls him Lord, how is he then his son?
(non occ.) Namely, because they saw that He answered and put questions wisely.
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Summary
In Mark 12:38, Jesus issues a profound warning to His disciples and the surrounding crowds, cautioning them against the scribes, who epitomized a superficial religiosity. This verse initiates a broader critique of religious hypocrisy, highlighting how these influential leaders prioritized outward displays of piety, social recognition, and honor over genuine humility and devotion to God, thereby misleading the people through their self-serving practices.
Context
Literary Context
This verse is situated within Jesus' final days of public ministry in Jerusalem, specifically during His teaching in the Temple courts. It follows a series of intense theological confrontations where various Jewish factions—the Pharisees, Herodians, and Sadducees—attempted to trap Jesus with challenging questions, only to be silenced by His wisdom (Mark 12:13-34). Immediately preceding this warning, Jesus Himself poses a question to the scribes regarding the Messiah's identity, demonstrating His theological superiority and exposing their limited understanding (Mark 12:35-37). The warning in Mark 12:38 serves as a transition, leading into a more comprehensive denunciation of the scribes' self-serving practices, culminating in His condemnation of their exploitation of widows and their ostentatious prayers in Mark 12:39-40.
Historical & Cultural Context
The scribes (Greek: grammateis) were a highly respected and influential class in first-century Jewish society. They were experts in the Mosaic Law, responsible for copying, interpreting, and teaching it, often serving as legal advisors and judges. Their authority was immense, and they were seen as paragons of piety and knowledge. Their "long clothing" (Greek: stolē) refers to flowing robes, a mark of dignity and status, distinguishing them from common people. "Salutations in the marketplaces" (Greek: aspasmós en agorá) speaks to the public squares or thoroughfares where people gathered for commerce and social interaction. In this setting, public greetings were not merely polite exchanges but formal expressions of honor and deference, reflecting one's social standing. Jesus' critique targets not the symbols themselves, but the scribes' love for these outward displays, revealing a heart motivated by pride and human approval rather than divine glory.
Key Themes
This passage significantly contributes to several overarching themes in Mark's Gospel and Jesus' ministry. Firstly, it powerfully underscores the theme of Hypocrisy vs. Authenticity. Jesus consistently challenges outward religiosity that lacks inner transformation, and here, He directly exposes the scribes' preoccupation with external appearances and public acclaim over genuine devotion. This resonates with His broader teachings on seeking God's approval over human praise, as seen in the Sermon on the Mount. Secondly, the passage highlights the dangers of Pride and Status Seeking. The scribes' desire for distinctive attire and public deference reveals a deep-seated pride and a craving for social status, which Jesus consistently condemns as contrary to the humble spirit of the Kingdom of God (e.g., Mark 9:35). Finally, Jesus' instruction to "beware" emphasizes the critical theme of Discernment and Warning Against Misleading Leaders. He urges His followers to look beyond superficial piety and to discern the true motives and character of those who claim spiritual authority, a warning echoed in His teachings about false prophets (Matthew 7:15-20).
Exposition and Analysis
Key Word Analysis
Derived from the verb "to teach," didachḗ refers to instruction, teaching, or doctrine, encompassing both the act of teaching and the content taught. Here, it emphasizes that Jesus' warning is not a casual remark but a deliberate, authoritative teaching, part of His established body of instruction to His disciples and the public.
From gramma (a letter or writing), grammateús denotes a writer, but in the New Testament, it specifically refers to highly educated experts in Jewish Law. They were the authoritative interpreters and teachers of the Torah, holding significant religious and social power. Jesus' warning is directed at this specific, influential class of religious leaders.
This verb signifies "to determine," "to choose," or "to prefer," often implying a strong subjective impulse or desire. It can also mean "to wish" or "to delight in." In this context, it highlights the scribes' active preference and strong desire for these outward displays and honors, revealing their internal motivation and the misplaced object of their affection. It's not merely that they do these things, but that they love to do them.
Verse Breakdown
"And he said unto them in his doctrine,"
This opening phrase establishes the authoritative nature of Jesus' words. He is not merely commenting but delivering a formal teaching, a part of His established instruction (didachḗ). This underscores the gravity and importance of the warning that follows, indicating it is a fundamental principle for His followers to grasp.
"Beware of the scribes,"
The imperative "Beware" (Greek: blépō, meaning "to look at," "to perceive," "to take heed") is a strong admonition, urging vigilance and discernment. Jesus directly identifies the scribes as a source of spiritual danger, not because of their office, but because of their corrupt practices and motivations. This is a call to critical evaluation of religious leadership.
"which love to go in long clothing,"
This clause describes the first characteristic Jesus critiques. The "long clothing" (Greek: stolḗ) refers to the distinctive, flowing robes worn by those of high status and authority. The phrase "love to go in" (Greek: thélō peripatéō en) indicates their active desire and pleasure in parading these garments, not for their practical purpose, but for the social recognition and awe they commanded, signifying an excessive pride in their external appearance and the status it conferred.
"and [love] salutations in the marketplaces,"
The second characteristic highlights their craving for public honor. "Salutations" (Greek: aspasmós) were formal greetings and expressions of respect. "In the marketplaces" (Greek: en agorá) refers to public squares where people gathered, emphasizing the public nature of their desire for recognition. The implied "love" (from the previous clause) underscores their active pursuit of public deference and human applause, valuing social affirmation over genuine humility before God.
Literary Devices
Mark 12:38 employs several effective literary devices to convey Jesus' warning. Irony is prominent, as the scribes, who were supposed to be paragons of piety and interpreters of God's law, are exposed as prioritizing human praise over divine approval, a stark contrast to their purported role. Synecdoche is also present, where "long clothing" and "salutations in the marketplaces" stand in for the broader concept of superficiality, pride, and the pursuit of external validation. These specific actions represent a larger pattern of behavior. Furthermore, the passage uses Contrast by implicitly setting the scribes' self-exalting behavior against Jesus' consistent teaching and embodiment of humility and service. The very public nature of the scribes' desired recognition (marketplaces) is contrasted with the private, heart-level devotion that Jesus advocates.
Theological and Thematic Connections
Jesus' warning in Mark 12:38 extends beyond a mere critique of specific individuals; it serves as a timeless theological principle about the nature of true righteousness and leadership within God's kingdom. It underscores that God values the inner condition of the heart—humility, sincerity, and love for Him—far above any outward display of piety, religious status, or human acclaim. The scribes' pursuit of "long clothing" and "salutations" reveals a fundamental misunderstanding of spiritual authority, which, according to Jesus, is found in humble service rather than self-exaltation. This passage challenges believers across all generations to examine their motives, ensuring that their spiritual practices are driven by a desire to honor God alone, rather than to gain human recognition or elevate their own status.
Reflection and Application
Mark 12:38 offers a piercing challenge for contemporary believers, urging us to deeply examine the motivations behind our actions, particularly within the realm of faith and service. Are we genuinely seeking to honor God and serve others, or are we subtly, perhaps even unconsciously, driven by a desire for human applause, recognition, or a perceived spiritual status? This verse compels us to cultivate a radical humility, recognizing that true spiritual authority and impact flow from a heart surrendered to God, not from outward displays or the accolades of others. It reminds us that the essence of Christian living is found in authentic devotion and humble service, often in hidden places, rather than in public spectacle. We are called to be discerning, not only of external religious leaders but also of our own hearts, ensuring that our pursuit is always for God's glory, not our own.
Questions for Reflection
FAQ
What was the significance of "long clothing" and "salutations in the marketplaces" for the scribes?
For the scribes, "long clothing" (Greek: stolḗ) referred to their distinctive, flowing robes, which were a visible sign of their high status, dignity, and authority as experts in the Law. They were a mark of respect and distinction. "Salutations in the marketplaces" (Greek: aspasmós en agorá) meant formal greetings and expressions of honor given to them in public spaces where people gathered. The significance lay not just in the items or actions themselves, but in the scribes' love for them, indicating their desire for public recognition, deference, and the social status these displays conferred. Jesus was critiquing their pride and their motivation to be seen and honored by people, rather than to humbly serve God and His people (Matthew 23:5-7).
Christ-Centered Fulfillment
Mark 12:38, with its stark warning against the hypocrisy of the scribes, finds its ultimate fulfillment in the person and work of Jesus Christ, who perfectly embodied the antithesis of their self-exalting spirit. While the scribes "loved" to parade their status and seek human acclaim, Jesus, though God incarnate, "did not consider equality with God something to be grasped, but emptied himself, by taking the form of a servant" (Philippians 2:6-7). He consistently shunned public fanfare and taught His disciples that true greatness in His kingdom comes through humble service, not through seeking honor or status (e.g., Mark 10:42-45). The scribes sought glory from men, but Jesus sought to bring glory to God, even to the point of suffering the ultimate humiliation of the cross, where He became the "Lamb of God, who takes away the sin of the world!" (John 1:29). His life, death, and resurrection stand as the definitive contrast to the scribes' superficiality, calling all who follow Him to an authentic, humble, and self-giving faith that mirrors His own.