38 40<\/strong>. Admonition to beware of the Scribes<\/p>\n 38<\/strong>. And he said<\/em> ] The terrible denunciations of the moral and religious shortcomings of the leaders of the nation, which now fall from our Lord’s lips, are given far more fully by St Matthew, Mat 23:1-39<\/span>. It was only the Jewish Christians, for whom that Evangelist wrote, who could at once, and at that time, understand and enter into the terrible declension of Pharisaic Judaism. To the Gentile Christians of Rome, for whom St Mark wrote, “the great woe-speech” would be to a certain extent unintelligible. Hence the picture of the Scribes is here shortly given in their three principal features; (1) ambition, (2) avarice, and (3) hypocritical external piety.<\/p>\n in long clothing<\/em> ] “at wolen wandre in stoolis,” Wyclif. Stoolis<\/em> from Latin stola<\/em> = a robe. They came out to pray in long sweeping robes, wearing phylacteries of extra size, and exaggerated tassels, hung at the corners of their talliths<\/em>. Many such were doubtless to be seen at Jerusalem at this very time, who had come up to celebrate the Feast of the Passover. See note on p. 64.<\/p>\n love salutations<\/em> ] The sounding title of “Rabbi,” “Rabbi.”<\/p>\n In his doctrine – <\/B>In his teaching, for so it should be rendered.<\/P> Beware of the scribes – <\/B>Be on your guard. Be cautious about hearing them or following them.<\/P> Scribes – <\/B>The learned men of the Jewish nation.<\/P> Which love to go in long clothing – <\/B>In long, flowing robes, as significant of their consequence, leisure, and learning.<\/P> Salutations … – <\/B>See the notes at Mat 23:6-7<\/span>.<\/P><\/p>\n Mar 12:38-40<\/span><\/p>\n Beware of the Scribes which love to go in long clothing.<\/em><\/p>\n<\/p>\n Recklessness of ambition<\/strong><\/p>\n There is the Synagogue of Ambition, whose bond of union is the lust of place and of power. Let Diotrephes be its representative, who, loved to have the preeminence, and whom St. John censured for this ambitious temper, which tempted him, though nominally a member-perhaps a minister-of the early church, violently to reject the best Christians. What are not men ready to do to gratify an inordinate and insatiate ambition! You know how the old Romans built their military roads. They projected them in a mathematical line, straight to the point of termination, and everything had to give way, there could be no deviation. And so on went the road, bridging rivers, filling up ravines, hewing down hills, levelling forests, cutting its way through every obstacle! Just so men set their lust upon self-emolument, some height of ambition, the attainment of place, rank, power, and hew their way toward it not minding what gives way. No obstacle is insurmountable, health, happiness, home comfort, honesty, integrity, conscience, the law of God, everything is sacrificed to the god of ambition. (Christian Age.<\/em>)<\/p>\n<\/p>\n Yielding the preeminence<\/strong><\/p>\n Old Dr. Alexander used to say to us students, Young brethren, envy is a besetting sin with the ministry: you must keep that abominable spirit under. When a servant of Christ is willing to take a back seat, or to yield the preeminence to others, he is making a surrender which is well pleasing to his meek and lowly Master. One of the hardest things to many a Christian is to serve his Saviour as a private, when his pride tells him that he ought to wear a shoulder strap in Christs army. (Christian Age.<\/em>)<\/p>\n<\/p>\n Long prayers. God takes not mens prayers by tale, but by weight. He respecteth not the arithmetic of our prayers, how many there are; nor the rhetoric of our prayers, how eloquent they are; nor the geometry of our prayers, how long they are; nor the music of our prayers, the sweetness of our voice; nor the logic of our prayers, nor the method of them; but the divinity of our prayers is that which He so much esteemeth. He looketh not for any James with horny knees through assiduity in prayer; nor for any Bartholomew with a century of prayers for the morning, and as many for the evening; but St. Paul, his frequency of praying with fervency of spirit, without all tedious prolixites and vain babblings, this it is that God makes most account of. It is not a servants going to and fro, but the despatch of his business, that pleases his master. It is not the loudness of a preachers voice, but the holiness of the matter and the spirit of the preacher, that moves a wise and intelligent hearer. So here, not gifts, but graces in prayer move the Lord. But these long prayers of the Pharisees were so much the worse, because thereby they sought to entitle God to their sin, yea, they merely mocked Him, fleering in His face. (John Trapp.<\/em>)<\/p>\n Verse 38. Beware of the scribes<\/B><\/I>] See Clarke on <\/span>Mt 23:1<\/span><\/span>, &c.<\/P><\/p>\n See Poole on “Mat 23:5<\/span>“, and following verses to Mat 23:7<\/span>, See Poole on “Mat 23:14<\/span>“. The more men and women want of real worth and value, the more they seek themselves a reputation from their habits, either the gravity, or the riches and gaudery, of them; and the more they court titles of honour and dignity, and affect external respect. Whereas nobler souls despise these things, being like pictures well drawn, which need no superscription to tell men what or whose they are. Good men are satisfied from themselves, and as not careless of their reputation, so neither careful who men say that they are. But these verses are more fully discoursed on Matthew twenty-three, to which I refer the reader for satisfaction. <\/P> <\/p>\n 38. And he said unto them in hisdoctrine<\/B>rather, “in His teaching”; implying thatthis was but a specimen of an extended discourse, which Matthew givesin full (Mt 23:1-39<\/span>).Luke says (Lu 20:45<\/span>) this was”in the audience of all the people said unto His disciples.”<\/P> Beware of the scribes, whichlove<\/B>or like. <\/P> to go in long clothing<\/B>(seeon Mt 23:5<\/span>). <\/P> and <\/B>love<\/B><\/I>salutations in the market-places,<\/B><\/P><\/p>\n And he said unto them in his doctrine<\/strong>,…. As he was preaching, not to the Scribes and Pharisees but to the multitude, and to his disciples particularly; and to them in the audience of the people, as appears from Mt 23:1<\/span>.<\/p>\n Beware of the Scribes<\/strong>; for though he had just spoken favourably of one of them, this was but a single man, and a singular instance; the body of that set of men, were very bad in their principles and practices, and therefore to be avoided, and that for the reasons following:<\/p>\n which love to go in long clothing<\/strong>; the Persic version renders it, “who affect to walk in coats and garments conspicuous, and in long robes”; such as were very particular, and different from others, and out of the common way of apparel; and so were observable and taken notice of by others: very likely it may have reference to the common length of their fringes on the borders of their outward garment, which they enlarged beyond others; [See comments on Mt 23:5]<\/span>;<\/p>\n and [love] salutations the market places<\/strong>; or “streets”, as the Syriac and Arabic versions render it, in any public places, where there was a resort of men, and they were taken notice with respect, in a public manner. The Syriac Persic supply the word “love”, as we do from Mt 23:6<\/span>,<\/p>\n [See comments on Mt 23:6]<\/span>,<\/p>\n [See comments on Mt 23:7]<\/span>.<\/p>\n Beware of the scribes <\/B> ( <\/SPAN><\/span>). Jesus now turns to the multitudes and to his disciples (Mt 23:1<\/span>) and warns them against the scribes and the Pharisees while they are still there to hear his denunciation. The scribes were the professional teachers of the current Judaism and were nearly all Pharisees. Mark (Mr 14:38-40<\/span>) gives a mere summary sketch of this bold and terrific indictment as preserved in Mt 23<\/span> in words that fairly blister today. Lu 20:45-47<\/span> follows Mark closely. See Mt 8:15<\/span> for this same use of <\/SPAN><\/span> with the ablative. It is usually called a translation-Hebraism, a usage not found with <\/SPAN><\/span> in the older Greek. But the papyri give it, a vivid vernacular idiom. “Beware of the Jews” ( <\/SPAN><\/span>, Berl. G. U. 1079. A.D. 41). See Robertson, Grammar<\/I>, p. 577. The pride of the pompous scribes is itemized by Mark:<\/P> To walk in long robes <\/B> (<\/SPAN><\/span>),<\/P> stoles <\/B>, the dress of dignitaries like kings and priests.<\/P> Salutations in the marketplaces <\/B> ( <\/SPAN><\/span>), where the people could see their dignity recognized. <\/P> <\/p>\n Desire [] <\/SPAN><\/span>. See on Mt 1:19<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And He said unto them<\/strong> in His doctrine,” <\/strong>(kai en te didache autou eiegen) “And in His teaching He said to them,” as in Mar 4:12<\/span>. He warned the masses of common, simple people, not hypocritical elite, Mar 12:37<\/span>.<\/p>\n 2) “Beware<\/strong> of the scribes,” <\/strong>(blepete apo ton grammateon) “Beware (stay away from) or avoid the scribes,” Mat 23:1-3<\/span>.<\/p>\n a) “Which<\/strong> love to go in long clothing <\/strong>” (ton thelonton en stolais peripatein) “Those who just love to parade around continually in long stoles, or clothes,” like children in pretence of show, Luk 20:46<\/span>; Mat 23:5<\/span>.<\/p>\n b) “And<\/strong> love salutations,” <\/strong>(kai aspasmous) “And whose first love is to be piously greeted or saluted,”<\/p>\n c) “In the market places,’ I<\/strong> (en tais agorais) “in the market places,” the places of open trade and commerce, where they may be seen of many people, Mat 23:7<\/span>.<\/p>\n CRITICAL AND EXEGETICAL NOTES<\/em><\/p>\n Mar. 12:39<\/span>. Uppermost rooms at feasts<\/strong>.Chief places in the suppers<\/em>the most important meal of the day, and the most fashionable entertainment.<\/p>\n Mar. 12:40<\/span>. Greater damnation<\/strong>.A heavier sentence<\/em> or doom<\/em> than that awaiting other sinners. Christ always denounces the hypocrite as a villain of double dye.<\/p>\n MAIN HOMILETICS OF THE PARAGRAPH.<\/em>Mar. 12:38-40<\/span><\/em><\/p>\n (PARALLELS: Mat. 23:13-39<\/span>; Luk. 20:45-47<\/span>.)<\/p>\n Character and conduct of scribes denounced<\/em>.<\/p>\n I. Their loud professions of sanctity and their ostentatious devotions are censured<\/strong>.Long prayers may sometimes be the outcome of deep feeling and many needs; they may, as in the case of the scribes, be a cloak for sin. Long robes, like long prayers, may be a profession with which nothing spiritual corresponds.<\/p>\n II. Their love of pre-eminence is blamed<\/strong>.Both in Church and State they loved to be supreme, and in all social relations they sought the honour which cometh from man.<\/p>\n III. Their cruel rapacity is held up to obloquy<\/strong>.The bereaved and defenceless were their victims.<\/p>\n IV. Christ predicts the condemnation of such sinners, and at the same time puts the people on their guard against them<\/strong>.Against the wrongs and cruelties, the assumptions and errors of such pretenders, the Good Shepherd would fain protect His feeble and defenceless sheep.J. R. Thomson<\/em>.<\/p>\n OUTLINES AND COMMENTS ON THE VERSES<\/em><\/p>\n Mar. 12:38-40<\/span>. Needful cautions<\/em>.I. In that our Lord warns the common people, and His own disciples too, to beware of following the evil and corrupt life and example of the scribes, we may gather that there is much danger of infection to the people of God by the evil and corrupt lives of such as are called to be public pastors and teachers of the Church, when they do not live answerably to this calling, but loosely, profanely, wickedly. <\/p>\n 2. Christians must take heed of being corrupted by the evil example and practice of such as are outwardly called to the ministerial office, and yet are men of corrupt and vicious life. Though they may and vicious life. Though they may and ought to hear the doctrine preached by such, and to embrace and follow it, so far as they preach the truth (Mat. 23:3<\/span>), yet they must beware of following the evil example and practice of such pastors.G. Petter<\/em>.<\/p>\n ILLUSTRATIONS TO CHAPTER 12<\/p>\n Mar. 12:38-39<\/span>. The Synagogue of Ambition<\/em>.There is the Synagogue of Ambition, whose bond of union is the lust of place and of power. Let Diotrephes be its representative, who loved to have the pre-eminence, and whom St. John censured for this ambitious temper, which tempted him, though nominally a memberperhaps a ministerof the early Church, violently to reject the best Christians. What are not men ready to do to gratify an inordinate and insatiate ambition! You know how the old Romans built their military roads. They projected them in a mathematical line, straight to the point of termination, and everything had to give way, there could be no deviation. And so on went the road, bridging rivers, filling up ravines, hewing down hills, levelling forests, cutting its way through every obstacle! Just so men set their lust upon self-emolument, some height of ambition, the attainment of place, rank, power, and hew their way toward it, not minding what gives way. No obstacle is insurmountable; health, happiness, home-comfort, honesty, integrity, conscience, the law of God, everything is sacrificed to the god of ambition.<\/p>\n Mar. 12:40<\/span>. A devourer of widows houses<\/em>.In the town of Lresided a prosperous and pious sadler. He had a wife, but no family; and at her entreaty he took into his home a boy, a relative of his own. The wife tended him, mothered him, taught him. He learned the business, and grew up to his manhood. Before that time the wife became a confirmed invalid from rheumatism, and soon lay helpless in one room, when her husband was stricken with acute disease and lay dying in another. Under solemn promise to the dying man, and with great shew of piety, the young man secured that all the property should be left to him, solemnly pledging himself to care lovingly for that invalid wife to her last day. No sooner was the husband laid in his grave than that young man turned the poor invalid out of house and home, and even compelled her to find money among her friends with which to purchase the very furniture she brought to the home at her marriage. And, broken-hearted, the poor woman soon died in a strangers shelter. They say that man is prosperous to-day. Who of us would change lots with that devourer of widows houses?<\/p>\n Prayers judged by weight, not length<\/em>.God takes not mens prayers by tale, but by weight. He respecteth not the arithmetic of our prayers, how many there are; nor the rhetoric of our prayers, how eloquent they are; nor the geometry of our prayers, how long they are; nor the music of our prayers, the sweetness of our voice; nor the logic of our prayers, nor the method of them; but the divinity of our prayers is that which He so much esteemeth. He looketh not for any James with horny knees through assuidity in prayer; nor for any Bartholomew with a century of prayers for the morning, and as many for the evening; but St. Paul, his frequency of praying with fervency of spirit, without all tedious prolixities and vain babblings, this it is that God makes most account of. It is not a servants going to and fro, but the despatch of his business, that pleases his master. It is not the loudness of a preachers voice, but the holiness of the matter and the spirit of the preacher, that moves a wise and intelligent hearer. So here, not gifts, but graces in prayer, move the Lord. But these long prayers of the Pharisees were so much the worse because thereby they sought to entitle God to their sin, yea, they merely mocked Him, fleering in His face.J. Trapp<\/em>.<\/p>\n 8. JESUS WARNS AGAINST THE SCRIBES 12:38-40 <\/strong><\/p>\n TEXT 12:38-40<\/strong><\/p>\n And in his teaching he said, Beware of the scribes, which desire to walk in long robes, and to have salutations in the market-places, and chief seats in the synagogues, and chief places at feasts: they which devour widows houses, and for a pretence make long prayers; these shall receive greater condemnation.<\/p>\n THOUGHT QUESTIONS 12:38-40<\/strong><\/p>\n 685.<\/p>\n Were some of the scribes present to hear this warning? Wasnt this unfair to the honest scribes? Discuss.<\/p>\n 686.<\/p>\n What is inferred in the reference to the long robes?<\/p>\n 687.<\/p>\n Why desire the salutations in the market-places?<\/p>\n 688.<\/p>\n What advantage was there in the chief seats?<\/p>\n 689.<\/p>\n How would scribes be especially prepared or able to devour widows houses?<\/p>\n 690.<\/p>\n How was it possible to rob and pray in the same day?<\/p>\n 691.<\/p>\n Why would long prayers be needed by these scribes?<\/p>\n 692.<\/p>\n Is Jesus teaching measures of punishment in hell?<\/p>\n COMMENT<\/strong><\/p>\n TIME.A.D. 30Tuesday, April 4. PARALLEL ACCOUNTS.Mat. 23:1-39<\/span>; Luk. 20:45-47<\/span>.<\/p>\n OUTLINE.1. Beware of certain scribes, Mar. 12:38-39<\/span>. 2<\/span>. They devour widows houses, Mar. 12:40<\/span>.<\/p>\n ANALYSIS<\/strong><\/p>\n I.<\/p>\n BEWARE OF CERTAIN SCRIBES, Mar. 12:38-39<\/span>.<\/p>\n 1.<\/p>\n Those who love to walk in long robes.<\/p>\n 2.<\/p>\n Those who love to be greeted in the market-places.<\/p>\n 3.<\/p>\n Those who want the chief seats in the synagogue and at feasts.<\/p>\n II.<\/p>\n THEY DEVOUR WIDOWS HOUSES, Mar. 12:40<\/span>.<\/p>\n 1.<\/p>\n To cover up their crime they pray long prayers (in public).<\/p>\n 2.<\/p>\n They should receive heavier judgment.<\/p>\n EXPLANATORY NOTES<\/strong><\/p>\n I.<\/p>\n BEWARE OF CERTAIN SCRIBES.<\/p>\n How much of Matthews twenty-third chapter is parallel, as having been now uttered, it is perhaps impossible to say. A large part of that chapter has a close parallel in Luk. 11:37-52<\/span>, and Luk. 13:34-35<\/span> is identical with the conclusion of the discourse in Matthew. According to Luke 11<\/span>, the chief part of this discourse was spoken in a Pharisees house, somewhere in Perea, It seems most probable that Matthew, not having recorded the Perean ministry, here combined several discourses of denunciation, which were actually delivered at various times. At the same time, the brief report in Mark and Luke may be only a fragment of what was said on this occasion. This appears to have been his last word with his enemies, as the discourse of John 14-16 was his last word with friends.<\/p>\n Beware of the scribes, which lovecorrectly, desireto go in long clothing, and (desire) salutations in the market-places, Luke inserts love before salutations, but Mark carries the verb desire through the sentence.In long clothing. Liddell and Scott render in full dressi.e. in whatever official robes they were entitled to wear; not, as Jesus, in the clothing of common life.Salutations, formal and prolix, forbidden by Jesus to his disciples on their journeys for work (Luk. 10:4<\/span>).Chief seats in the synagogues. The seats nearest to where the sacred rolls of the law were kept.Uppermost roomschief places, or couchesat feasts. The places of honor at the table. Uppermost rooms was once intelligible, but is strangely misleading now. Room meant place, not apartment, when the translators used it thus. (For explanation of the allusion, see Luk. 14:7-11<\/span>.)<\/p>\n II.<\/p>\n THEY DEVOUR WIDOWS HOUSES.<\/p>\n Devour widows houses. As if this were what they fed upon in their first places at the feasts. Covetous designs that we cannot further specify are meant. Insinuating themselves with defenceless women, as if they would truly be their defenders (Theophylact),These shall receive greateror more abundantdamnation, or condemnation. Greater, because they had misused their spiritual privileges, betrayed the trust of the simple, and brought reproach upon the name of God.Our Lords denunciations of the representatives of Judaism in his day seem terribly severe and almost cruel; but what is known of the absurd and heartless refinements of the Pharisaism of that age fully supports the strong language that he used. What must have been the indignation of such a soul as his at such perversion of the religion of his Father! (W. N. Clarke)<\/p>\n FACT QUESTIONS <\/strong>12:38-40<\/strong><\/p>\n 804.<\/p>\n How much of Mat. 23:1-39<\/span> is parallel to this account? Discuss.<\/p>\n 805.<\/p>\n How do Mark and Luke relate to the longer discourse of Matt.?<\/p>\n 806.<\/p>\n What did the love of full dress indicate?<\/p>\n 807.<\/p>\n Is there something wrong in greeting one another? Cf. Luk. 10:4<\/span>Discuss.<\/p>\n 808.<\/p>\n Where were the chief seats?<\/p>\n 809.<\/p>\n What is meant by rooms in K.J.V.?<\/p>\n 810.<\/p>\n Wasnt our Lord terribly severe with the religious leaders of His day?<\/p>\n 811.<\/p>\n Discuss the deadly danger of pretence in prayer. i.e. today?<\/p>\n (38-40) In his doctrine.<\/strong>Better, in His teaching.<\/em> See Notes on Mat. 23:1-7<\/span>. St. Marks report is characteristically brief as compared with St. Matthew, and would seem to have been drawn from the same source as St. Lukes (Luk. 20:45-47<\/span>).<\/p>\n ‘And in his teaching he said, “Beware of the scribes who desire to walk in long robes, and to be saluted in the marketplaces, and the chief seats in the synagogues, and chief places at feasts, they who devour widow’s houses and for a pretence make long prayers. These will receive greater condemnation.”<\/p>\n He continued His ministry to the common people by warning them against certain types of Scribe. A number were godly and wise men but many had become spiritually proud and self-seeking.<\/p>\n ‘Long robes.’ This refers to the festal gowns of the day which were particularly ostentatious and possibly had longer tassels (long robes). At times like the Passover they walked around in them seeking the admiration of the people because of their obvious piety and importance.<\/p>\n ‘To be saluted –.’ The people would hail them as ‘Rabbi’ (‘my great one’) with great respect, and they loved it and sought it, compare Mat 23:7-12<\/span>.<\/p>\n ‘The chief seats.’ They sat in the special seats which were placed for them at the front of the synagogues facing the people where all could see them and admire them.<\/p>\n ‘Chief places at feasts.’ They would sit there at the highest level so that even their compatriots would think that they were important, and sometimes had to face the humiliation of being ‘demoted’ (Luk 14:9<\/span>). Like many they had come to think of themselves more highly that they ought to think. This is a common danger for men in any group where some are seen as more important than others (compare Rom 12:3<\/span>), something which Jesus constantly warned against (Mar 10:42-44<\/span>). So those who are called to serve in the church need to ask themselves whether their real aim is humble service, or whether it is to have a prominent place. If the latter they take up their position only in order to receive condemnation.<\/p>\n ‘They who devour widow’s houses.’ Probably by abusing their generosity, although it may have included failure in trusteeship. Rabbis would be looked on as trustworthy executors, even though they were often poor. Widow’s could be especially vulnerable in the face of their religious grandeur and seeming piety, and easily persuaded to give hospitality (being ‘eaten out of house and home?’) or donations beyond their means, even possibly to the extent of giving their houses to subsidise the Temple worship. All who seek donations to a religious cause should heed this warning. It is true that the Rabbis were not allowed to receive money for teaching, but there were always ways round it for those who were unscrupulous. (This is in deliberate contrast with the widow who freely gave more than she could afford. But that was of her own free will, not because she had been manipulated).<\/p>\n ‘And for a pretence make long prayers.’ Ever a danger in spiritual circles. They thought that the length of their prayers denoted the level of their spirituality. Instead it often demonstrated their arrogance and hypocrisy. Perhaps the long prayers were in order to impress the widows and play on their generosity.<\/p>\n ‘These will receive greater condemnation.” They claimed to be teachers and therefore they have no excuse for their failure (compare Jas 3:1<\/span>). Note the assumption of s degree of punishment greater than for ‘common people’, because they are using a pretence of piety in order to achieve unworthy ends.<\/p>\n Jesus’ Criticism of Certain Rabbis and The Contrast Made By Him of A Widow’s Generosity (12:38-44).<\/p>\n <\/strong><\/p>\n Having been challenged by the different leading parties in Judaism, and having given them a final weighing up, Jesus now feels a responsibility to warn the people against the Scribes, whose influence over the people was so great. The ideas here are expanded on in Matthew 23<\/span>. Mark’s rendering gives us very much a summary. There is a threefold contrast in what follows. Firstly, the Rabbis are described as those who devour widows’ houses, that is, as those who persuade them to give them gifts far beyond their means. They are depicted as greedy to receive such gifts. Secondly in what follows the widow is described as giving all that she had to God. Her unacclaimed generosity is seen as in strong contrast with the greed of the Scribes. Thirdly the disciples are meanwhile seen as admiring the Temple, and its adornments when they should have been admiring the widow’s two mites. Only Jesus sees through to what is essential.<\/p>\n Analysis.<\/p>\n <\/strong><\/p>\n And in His teaching He said, “Beware of the Scribes” (Mar 12:38<\/span> a).<\/p>\n “Who desire to walk in long robes” (Mar 12:38<\/span> b).<\/p>\n “And to be saluted in the marketplaces” (Mar 12:38<\/span> c).<\/p>\n “And the chief seats in the synagogues, and chief places at feasts” (Mar 12:39<\/span>).<\/p>\n “They who devour widow’s houses” (Mar 12:40<\/span> a).<\/p>\n “And for a pretence make long prayers” (Mar 12:40<\/span> b).<\/p>\n “These will receive greater condemnation” (Mar 12:40<\/span>).<\/p>\n Note how in ‘a’ they are to beware of the Scribes, because is the parallel they deserve condemnation. In ‘b’ they desire to walk in long robes to be seen of men, and in the parallel they pray extended prayers for a similar reason. In ‘c’ they like being saluted in places of business and activity and the places where people go, and in the parallel demonstrate their own unseemly ‘business’ activity by taking undue advantage of helpless women in the places where they live, while centrally in ‘d’ they love to be honoured in their religious activities.<\/p>\n There is an interesting contrast here between the requirement made to the Scribe earlier to love God with heart, soul, mind and strength, in every aspect of life, and the picture of these men who love themselves with all their heart, soul, mind and strength, in every aspect of life.<\/p>\n A last warning of Jesus:<\/p>\n v. 38<\/strong>. And He said unto them in His doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,<\/strong><\/p>\n v. 39<\/strong>. and the chief seats in the synagogues, and the uppermost room at feasts;<\/strong><\/p>\n v. 40<\/strong>. which devour widows’ houses, and for a pretense make long prayers: these shall receive greater damnation.<\/p>\n <\/strong> Mark gives only a very short section of the last woe of Jesus upon the scribes and Pharisees, but a passage which exhibits very well the hollowness and the mockery of their hypocrisy. Jesus warns the people against the scribes and their hypocritical ways. They should look, they should watch out for them. And now He characterizes them properly, He shows up their sham and deceit. Their desire, their one supreme wish is to wear garments which called men’s attention to them; they take a childish pleasure in bedecking themselves. Long robes they affected, like persons of great distinction, with exceptionally large tassels trailing along the ground. In these they loved to walk about, with no other object than to attract the attention of the multitude. They also loved to be greeted in the market-place; they liked the salutation Master; it gratified their vanity and their self-importance. For the same reason they chose the most prominent seats in the synagogues, those reserved for the elders of the congregation, where they would be sure to be noticed. When they were invited to dinner, they did not wait to be placed by the host, but chose the sofa of the honored guest, often usurping the place of guests more honorable than they. And to this vanity was added selfishness and greed. By promising prayers to widows, and then pompously delivering such intercessions for their welfare, they obtained money. For these prayers, purposely long and pompous, were only a blind to hide their real aim, namely, that of getting money, thus devouring the property, the houses, of the widows. This special form of avarice seems to be rampant in many parts of Christendom to this very hour, for the masses for the dead in the Roman Church certainly come under this heading, and the many prayers in the various cults are not one whit better. Christ’s judgment upon them all is short and severe: They will receive the greater damnation. Their hypocrisy is open before the eyes of the Judge and will receive the punishment commensurate with its damnableness.<\/p>\n Mar 12:38<\/span><\/em><\/strong>. <\/strong>Long clothing,<\/em><\/strong><\/strong> Long garments, <\/em>or robes. <\/em>Mar 12:39<\/span><\/em>. Rooms<\/em>] Seats.<\/em> <\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Prayers judged by weight, not length<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
PLACE.The temple area, probably the court of the Gentiles.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n