46<\/strong>. to walk in long robes<\/em> ] with special conspicuousness of fringes, Num 15:38-40<\/span>. “The supreme tribunal,” said R. Nachman, “will duly punish hypocrites who wrap their talliths round them<\/em> to appear, what they are not, true Pharisees.”<\/p>\n greetings in the markets<\/em> ] See on Luk 11:43<\/span>: Videri quam esse<\/em> was their secret rule.<\/p>\n Verse 46<\/span>. Beware of the scribes<\/B><\/I>] Take heed that ye be not seduced by those who should show you the way of salvation. See on Mt 23:4-14<\/span>.<\/P> <\/P> 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<\/I> 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<\/I> of God is as much concerned in the resurrection of the dead, as either his power<\/I> or mercy<\/I>. 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<\/I>, have sought for glory and honour and immortality.<\/P> <\/P> 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<\/I>; 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<\/I>. 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<\/I> and ministers<\/I> may change<\/I>, but the truth<\/I> of the Lord abideth for ever<\/I>!<\/P><\/p>\n 46, 47. Beware,<\/B> c.(See on Mt23:5<\/span> and Lu 14:7<\/span>).<\/P><\/p>\n Beware of the Scribes<\/strong>,…. And also of the Pharisees; for they are joined together in Matthew:<\/p>\n which desire to walk in long robes<\/strong>: the rule for the length of a scholar’s garment was this a;<\/p>\n “his flesh must not appear under his garments, as the light linen garments, and the like, they make in Egypt; nor must his garments be drawn upon the ground, as the garments of proud men, but must reach to his heel, and his glove must reach the top of his fingers.”<\/p>\n According to this rule, the garments of the doctors were to be so long as to cover the whole body, even down to their heels, but were not to be any longer; and by this it appears their garments were very long; but they did not always go by this rule; some had their garments so long as to have a train after them;<\/p>\n [See comments on Mt 23:5]<\/span><\/p>\n and love greetings in the markets<\/strong>; or in courts of judicature; they loved to be saluted with the titles of Rabbi, Master, and the like:<\/p>\n and the highest seats in the synagogues<\/strong>; which were next to the place where the book of the law was read and expounded, and where they might be seen by the people:<\/p>\n and the chief rooms at feasts<\/strong>; the uppermost;<\/p>\n [See comments on Mt 23:6]<\/span> and<\/p>\n [See comments on Mt 23:7]<\/span>.<\/p>\n a Maimon Hilch. Dayot, c. 5. sect. 9. Vid. T. Bab. Bava Bathra, fol. 57. 2. & Gloss. in ib.<\/p>\n Chief rooms. Rev., correctly, chief places. See on Mr 12:39<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Beware of the scribes,” <\/strong>(prosechete apo ton grammateon) “You all beware of (stay aloof from) the scribes,” the carnal pursuits of the scribes, the deceit and hypocrisy of the scribes, Mat 23:2-3<\/span>; Mar 12:38<\/span>; He so frequently used those words of caution, “beware,” or be very careful.<\/p>\n 2) “Which desire to walk In long robes,” <\/strong>(ton thelonton peripatein en stolais) “Whose priority will (is) to continually walk around (parade about) in stoles, long attractive, attention-grabbing robes;” There was no wrong in the robes, but in their motives of making a show in them, Mar 12:38<\/span>; Mat 23:5<\/span>. These were official dress described in the law, but garb they had exaggerated for outward show, Num 15:38-40<\/span>.<\/p>\n 3) “And love greetings in the markets,” <\/strong>(kai philonton aspasmous en tais agorias) “And who love (just drool for) greetings of honor in the public market places,” just any gesture of admiration, Mat 23:7<\/span>; Mar 12:38<\/span>; Luk 11:43<\/span>.<\/p>\n 4) “And the highest seats in the synagogues,” <\/strong>(kai prostokathedrias en tais sunagogais) “And the first rank (priority honor) seats in the synagogues, the most conspicuous ones, Mat 23:6<\/span>; Mar 12:39<\/span>.<\/p>\n 5) “And the chief rooms at feasts;” <\/strong>(kai protoklislas en tois deipnois) “And the first rank (very best) couches in the suppers,” on festive occasions, as lovers of show and power, Mat 12:6<\/span>; Mar 12:39<\/span>; 1Jn 2:15-17<\/span>.<\/p>\n “Beware of the scribes, who desire to walk in long robes, and love salutations in the marketplaces, and chief seats in the synagogues, and chief places at feasts,”<\/p>\n His warning is that they beware of a particular type of Scribe of whom there were far too many (not all Scribes could be put on the same level), the showy and ostentatious ones whom everyone noticed, and not be like them. The wearing of long robes was an indication that someone was wealthy enough not to need to work, or it may mainly have in mind special and distinctive festal garments worn on the Sabbath, or the long robes of the teacher. But whichever is in mind (and more than one may be), they were worn in order to draw attention to themselves. We know that special salutations were given to Rabbis, and a certain type of Rabbi loved going through the marketplace so that he would receive the deference that he felt was his due. And they would be offered the chief seats in the synagogues, sitting facing the ordinary worshippers (with the chief one taking ‘Moses’ seat’ – Mat 23:2<\/span>). All this was in order to draw attention to themselves and make them feel good. They loved it. The disciples were to avoid such behaviour, and probably continued to succeed in doing so, but as the centuries went by the so-called Christian leadership would mainly go the way of the Jewish leadership. It is but a short step from deserved distinction to spiritual pride. The pride of life is regularly a huge stumblingblock that stands in the way of those who serve Christ, as it was to the Pharisees and Scribes, and if not checked it eventually produces the worst types of behaviour.<\/p>\n Note how all this apes the picture of the Messiah drawn in the previous passage. Their distinctive clothing, their love of being hailed, their taking of ‘chief seats’, their being honoured at feasts, which will be followed by their devouring of widow’s houses, is all similar to the behaviour of kings. In their own way they were setting themselves up as messiahs to whom the people should look for deliverance. We are reminded of Paul’s words in another context, ‘You have reigned as king’s without us, would to God that you did reign’ (1Co 4:8<\/span>).<\/p>\n Luk 20:46<\/span> . : while following Mk. in the main, Lk. improves the construction here by introducing this participle before , which in Mk. depends on .<\/p>\n Beware = Beware [and keep] from, &c. <\/p>\n desire. Greek. tltelo. App-102. <\/p>\n greetings = salutations. Compare Luk 11:43. See note on Mat 23:7. <\/p>\n the highest = first, front, or chief. <\/p>\n synagogues. App-120. <\/p>\n chief rooms = best seats, or couches. See Luk 14:7. <\/p>\n at = in. Greek. en. App-104. <\/p>\n [46. , who wish) Often a thing, not bad in itself, is vitiated by the wish and intent with which it is done.-V. g.]<\/p>\n Beware: Luk 12:1, Mat 16:6, Mar 8:15, 2Ti 4:15 <\/p>\n which: Luk 11:43, Luk 14:7, Pro 29:23, Mat 23:5-7, Mar 12:38, Mar 12:39, Rom 12:10, Phi 2:3-5, 3Jo 1:9 <\/p>\n Reciprocal: Gen 27:15 – goodly raiment 2Ch 18:27 – Hearken Eze 34:2 – Woe Mat 5:20 – exceed Mat 6:2 – in the synagogues Mat 7:29 – and not Mat 23:2 – General Mat 23:6 – General<\/p>\n 6<\/p>\n Long robes were worn to attract attention, and obtain special salutations in public, such as in marketplaces where many people resorted. Highest seats were the front pews that faced the audience. Chief rooms means favorite places at the table.<\/p>\n 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; <\/p>\n [Which desire to walk in long robes.] In garments to the feet; in long robes; which their own Rabbins sufficiently testify. “R. Jochanan asked R. Banaah, What kind of garment is the inner garment of the disciple of the wise men? It is such a one, that the flesh may not be seen underneath him.” The Gloss is, It is to reach to the very sole of the foot, that it may not be discerned when he goes barefoot. “What is the ‘talith,’ that the disciple of the wise wears? That the inner garment may not be seen below it to a handbreadth.”<\/p>\n What is that, Luk 15:22; the first robe? [the best robe; AV]. Is it the former robe; that is, that which the prodigal had worn formerly? Or the first; i.e. the chief and best robe? It may be queried, whether it may not be particularly understood the talith as what was in more esteem than the chaluk; and that which is the first garment in view to the beholders. “I saw amongst the spoils a Babylonish garment; Joshua_7. Rabh saith, A long garment called melotes.” The Gloss is, “a ‘talith’ of purest wool.”<\/p>\n 20:46 {6} 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;<\/p>\n (6) We must avoid the example of the glory-seeking and covetous pastors.<\/p>\n 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; 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 … Continue reading “Exegetical and Hermeneutical Commentary of Luke 20:46”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25807","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25807","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25807"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25807\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25807"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25807"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25807"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/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: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"