Luke 20:46

20:46-47 Jesus continued on the offensive, warning against the hypocrisy and exploitation of the teachers of religious law. • respectful greetings . . . seats of honor: See study note on 11:43. • head table at banquets: See study notes on 5:30; 14:7.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 20:46 . φιλούντων : while following Mk. in the main, Lk. improves the construction here by introducing this participle before ἀσπασμοὺς , which in Mk. depends on θελόντων .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

We must avoid the example of the ambitious and covetous pastors.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Beware, &c.--(See on Mat 23:5; and Luk 14:7).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 46. Beware of the scribes] Take heed that ye be not seduced by those who should show you the way of salvation. See on Mt 23:4-14.

1. How it can be supposed that the ancient Jewish Church had no distinct notion of the resurrection of the dead is to me truly surprising. The justice of God, so peculiarly conspicuous under the old covenant, might have led the people to infer that there must be a resurrection of the dead, if even the passage to which our Lord refers had not made a part of their law. As the body makes a part of the man, justice requires that not only they who are martyrs for the testimony of God, but also all those who have devoted their lives to his service, and died in his yoke, should have their bodies raised again. The justice of God is as much concerned in the resurrection of the dead, as either his power or mercy. To be freed from earthly incumbrances, earthly passions, bodily infirmities, sickness; and death, to be brought into a state of conscious existence, with a refined body and a sublime soul, both immortal, and both ineffably happy - how glorious the privilege! But of this, who shall be counted worthy in that day? Only those who have washed their robes, and made them white in the blood of the Lamb, and who, by patient continuing in well doing, have sought for glory and honour and immortality.

2. A bad example, supported by the authority, reputation, and majesty of religion, is a very subtle poison, from which it is very difficult for men to preserve themselves. It is a great misfortune for any people to be obliged to beware of those very persons who ought to be their rule and pattern. This is a reflection of pious Father Quesnel; and, while we admire its depth, we may justly lament that the evil he refers to should be so prevalent as to render the observation, and the caution on which it is founded, so necessary. But let no man imagine that bad and immoral ministers are to be found among one class of persons only. They are to be found in the branches as well as in the root: in the different sects and parties as well as in the mother or national Churches, from which the others have separated. On either hand there is little room for glorying. - Professors and ministers may change, but the truth of the Lord abideth for ever!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

46. to walk in long robes] with special conspicuousness of fringes, Num_15:38-40. “The supreme tribunal,” said R. Nachman, “will duly punish hypocrites who wrap their talliths round them to appear, what they are not, true Pharisees.”

greetings in the markets] See on Luk_11:43 : Videri quam esse was their secret rule.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The reproach he makes the Scribes in this place, is similar to that he had objected against the Pharisees. (St. Matthew xxiii. 5.) Both these sects were filled with the same spirit of pride and vanity, which shewed itself in their dress, in their exterior, and in every part of their conduct. If our Saviour here attacks them upon their long trains, or other affected forms of their dress, he does not pronounce an absolute condemnation of things, which in themselves are indifferent, but their abuse of them, making them serve only the purpose of vanity and affectation. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Matt. xxiii, 5.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

[46. Θελόντων, who wish) Often a thing, not bad in itself, is vitiated by the wish and intent with which it is done.—V. g.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

46. θελόντων. In classical Greek this would rather have been expressed by φιλούντων, but in Hellenistic Greek θέλειν τι = delectarire, Winer, p. 587.

περιπατεῖν ἐν στολαῖς. With special conspicuousness of fringes, Num 15:38-40. “The supreme tribunal,” said R. Nachman, “will duly punish hypocrites who wrap their talliths round them to appear, what they are not, true Pharisees.”

ἀσπασμούς. See on Luk 11:43; Videri quam esse was their secret rule.

πρωτοκαθεδρίας. See Luk 14:17.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

46. περιπατεῖν ἐν στολαῖς. Mk. also has this Hellenized expression for πλατύνουσιν τὰ φυλακτήρια αὐτῶν (Mat 23:5). The saying from ἀσπασμοὺς ἐν ταῖς ἀγοραῖς to τοῖς δείπνοις is in all three accounts. Comp. 16:7, and see Wetst. on Mat 23:6, Mat 23:7.

Salmon quotes AV. of this and of Mar 12:38 in illustration of the variety which independent translation is sure to produce. There, “love to go in long clothing, and love salutations in the market places and the chief seats in the synagogues, and the uppermost rooms at feasts, which for a pretence make long prayers.” Here, “desire, walk, robes, greetings, markets, highest, chief, show” for the words in italics, the Greek in all cases being the same.

τῶν θελόντων περινπατεῖν. This constr. of θέλω = “like, love” c. infin. occurs only here and Mar 12:38. It is perhaps an extension of the Hebraistic θέλω τινα or τι = “take delight in,” and in Mar 12:7 an acc. is coupled with the infin. Comp. Mat 27:43, Mat 27:9:13, Mat 27:12:7; Heb 10:5, Heb 10:8. But Lk. seperates the acc. from θελόντων by inserting the more usual φιλούντων, Win. liv. 4 p. 587. What follows is common to all three accounts. See on 11:43 and 14:7.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Chief rooms. Rev., correctly, chief places. See on Mr 12:39.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.