Luke 20:47
They defraud widows of their houses, and for a show make lengthy prayers. These men will receive greater condemnation."
They devour widows’ houses
This phrase highlights the exploitation of the vulnerable, specifically widows, by those in positions of religious authority. The Greek word for "devour" (κατεσθίω, katesthió) implies a voracious consumption, suggesting not just taking advantage but doing so with greed and malice. In the historical context, widows were among the most vulnerable in society, often without a male protector or provider. The religious leaders, who were supposed to be protectors of the weak, instead exploited them, possibly through legal manipulation or taking advantage of their hospitality. This behavior is condemned throughout Scripture, as seen in Isaiah 10:2 and James 1:27, where caring for widows is a mark of true religion.

and for a show make lengthy prayers
The phrase "for a show" translates from the Greek word "πρόφασις" (prophasis), meaning a pretext or outward appearance. This indicates that the prayers were not genuine acts of devotion but were performed to impress others and gain social standing. The "lengthy prayers" were likely intended to display piety and religious superiority. Jesus criticizes this behavior, emphasizing that true prayer is a humble and sincere communication with God, as seen in Matthew 6:5-6, where He instructs His followers to pray in secret rather than for public acclaim.

These men will receive greater condemnation
The term "greater condemnation" underscores the severity of judgment awaiting those who exploit others under the guise of religious authority. The Greek word for "condemnation" (κρίμα, krima) refers to a judicial verdict or sentence. In this context, it implies a divine judgment that is more severe due to the leaders' hypocrisy and abuse of power. The Bible consistently teaches that those in positions of authority are held to a higher standard, as seen in James 3:1, which warns that teachers will be judged more strictly. This serves as a sobering reminder of the responsibility that comes with leadership and the importance of integrity and genuine faith.

Persons / Places / Events
1. Jesus Christ
The speaker of this verse, Jesus is addressing the behavior of the scribes and Pharisees, highlighting their hypocrisy and exploitation.

2. Scribes
Religious leaders and experts in the Law of Moses, known for their authoritative teaching and interpretation of the Scriptures. They are criticized by Jesus for their hypocrisy and exploitation of the vulnerable.

3. Widows
Representing the vulnerable and marginalized in society, widows were often subject to exploitation due to their lack of social and economic power.

4. Jerusalem
The setting of this discourse, where Jesus is teaching in the temple courts, confronting the religious leaders.

5. Condemnation
The judgment pronounced by Jesus on those who exploit others and practice hypocrisy, indicating a severe divine judgment.
Teaching Points
Hypocrisy in Religious Practice
Jesus condemns the scribes for their outward show of piety while engaging in unjust actions. True faith is demonstrated through integrity and justice, not just external rituals.

Care for the Vulnerable
The exploitation of widows highlights the importance of protecting and caring for the marginalized. Christians are called to defend the rights of the vulnerable and provide for their needs.

Divine Justice and Accountability
Jesus warns of greater condemnation for those who exploit others under the guise of religion. Believers are reminded of the seriousness of God's justice and the need for genuine repentance.

Authentic Prayer Life
The lengthy prayers of the scribes were for show. Christians are encouraged to cultivate a sincere and humble prayer life, focused on communion with God rather than public display.
Bible Study Questions
1. How does Jesus' condemnation of the scribes' actions challenge our understanding of religious leadership and authority today?

2. In what ways can we ensure that our religious practices are genuine and not merely for show?

3. How can we actively support and protect the vulnerable in our communities, following the biblical mandate to care for widows and orphans?

4. What steps can we take to cultivate a sincere and authentic prayer life, avoiding the pitfalls of hypocrisy?

5. How does the concept of divine justice and accountability in this passage influence our daily actions and decisions as Christians?
Connections to Other Scriptures
Matthew 23
Jesus similarly condemns the scribes and Pharisees for their hypocrisy and exploitation, providing a broader context for His critique of religious leaders.

James 1:27
This verse emphasizes the importance of caring for widows and orphans, contrasting the behavior of the scribes with true religion that God accepts.

Isaiah 10:1-2
The prophet Isaiah condemns those who make unjust laws and deprive the poor of their rights, similar to the exploitation of widows mentioned in Luke 20:47.
Character and Precept, EtcW. Clarkson Luke 20:45-47
The Sins of the Scribes and PhariseesW. Wilson.Luke 20:45-47
People
David, Isaac, Jacob, Jesus, John
Places
Jerusalem
Topics
Abundant, Appearance's, Condemnation, Damnation, Devour, Greater, Houses, Judgment, Lengthy, Making, Mask, Offer, Prayers, Pretence, Pretense, Pretext, Property, Punished, Punishment, Receive, Sake, Severely, Severer, Shew, Swallow, Wickedness, Widows
Dictionary of Bible Themes
Luke 20:47

     5484   punishment, by God
     8618   prayerfulness
     8791   oppression, nature of

Luke 20:41-47

     7552   Pharisees, attitudes to Christ

Luke 20:45-47

     5173   outward appearance
     5743   widows

Luke 20:46-47

     5360   justice, God
     8804   pride, examples

Library
Whose Image and Superscription?
'Whose image and superscription hath it?'--Luke xx. 24. It is no unusual thing for antagonists to join forces in order to crush a third person obnoxious to both. So in this incident we have an unnatural alliance of the two parties in Jewish politics who were at daggers drawn. The representatives of the narrow conservative Judaism, which loathed a foreign yoke, in the person of the Pharisees and Scribes, and the Herodians, the partisans of a foreigner and a usurper, lay their heads together to propose
Alexander Maclaren—Expositions Of Holy Scripture

Tenants who Wanted to be Owners
'Then began He to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time. 10. And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty. 11. And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. 12. And again he sent a third: and they wounded him
Alexander Maclaren—Expositions Of Holy Scripture

The God of the Living.
He is not a God of the dead, but of the living: for all live unto him.--ST LUKE xx. 38. It is a recurring cause of perplexity in our Lord's teaching, that he is too simple for us; that while we are questioning with ourselves about the design of Solomon's earring upon some gold-plated door of the temple, he is speaking about the foundations of Mount Zion, yea, of the earth itself, upon which it stands. If the reader of the Gospel supposes that our Lord was here using a verbal argument with the Sadducees,
George MacDonald—Unspoken Sermons

The Resurrection of the Sleeping Saints.
"And the dead in Christ shall rise first." This is the second blessed event which shall occur at the Redeemer's return--the sleeping saints will be awakened and raised. This brings us to a branch of our subject upon which there is much ignorance and confusion in Christendom generally. The idea which popularly obtains is that of a general resurrection at the end of time. So deeply rooted is this belief and so widely is it held that to declare there will be two resurrections--one of saints and another
Arthur W. Pink—The Redeemer's Return

The Morality of the Gospel.
Is stating the morality of the Gospel as an argument of its truth, I am willing to admit two points; first, that the teaching of morality was not the primary design of the mission; secondly, that morality, neither in the Gospel, nor in any other book, can be a subject, properly speaking, of discovery. If I were to describe in a very few words the scope of Christianity as a revelation, [49] I should say that it was to influence the conduct of human life, by establishing the proof of a future state
William Paley—Evidences of Christianity

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision A. Introduction ^A Matt. XXI. 23-27; ^B Mark XI. 27-33; ^C Luke XX. 1-8. ^c 1 And it came to pass, on one of the days, ^b they [Jesus and the disciples] come again to Jerusalem: ^a 23 And when he was come into the temple, ^b and as he was walking in the temple [The large outer court of the temple, known as the court of the Gentiles, was thronged during the feasts, and was no doubt the part selected by Jesus and his apostles when
J. W. McGarvey—The Four-Fold Gospel

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision C. Parable of the Wicked Husbandmen. ^A Matt. XXI. 33-46; ^B Mark XII. 1-12; ^C Luke XX. 9-19. ^b 1 And he began to speak unto them ^c the people [not the rulers] ^b in parables. { ^c this parable:} ^a 33 Hear another parable: There was a man that was a householder [this party represents God], who planted a vineyard [this represents the Hebrew nationality], and set a hedge about it, and digged a ^b pit for the ^a winepress in it
J. W. McGarvey—The Four-Fold Gospel

Cix. Jewish Rulers Seek to Ensnare Jesus.
(Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision A. Pharisees and Herodians Ask About Tribute. ^A Matt. XXII. 15-22; ^B Mark XII. 13-17; ^C Luke XX. 20-26. ^a 15 Then went the Pharisees, and took counsel how they might ensnare him in his talk. ^c 20 And they watched him, and sent forth { ^b send unto him} ^a their disciples, ^b certain of the Pharisees and of { ^a with} ^b the Herodians, that they might catch him in talk. [Perceiving that Jesus, when on his guard, was too wise for them,
J. W. McGarvey—The Four-Fold Gospel

Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not.
J. W. McGarvey—The Four-Fold Gospel

The Third Day in Passion-Week - the Events of that Day - the Question of Christ's Authority - the Question of Tribute to Cæsar - The
THE record of this third day is so crowded, the actors introduced on the scene are so many, the occurrences so varied, and the transitions so rapid, that it is even more than usually difficult to arrange all in chronological order. Nor need we wonder at this, when we remember that this was, so to speak, Christ's last working-day - the last, of His public Mission to Israel, so far as its active part was concerned; the last day in the Temple; the last, of teaching and warning to Pharisees and Sadducees;
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Third Day in Passion-Week - the Last Controversies and Discourses - the Sadducees and the Resurrection - the Scribe and the Great Commandment - Question
THE last day in the Temple was not to pass without other temptations' than that of the Priests when they questioned His authority, or of the Pharisees when they cunningly sought to entangle Him in His speech. Indeed, Christ had on this occasion taken a different position; He had claimed supreme authority, and thus challenged the leaders of Israel. For this reason, and because at the last we expect assaults from all His enemies, we are prepared for the controversies of that day. We remember that,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Fac-Similes
OF ANCIENT NEW TESTAMENT MANUSCRIPTS, TO ILLUSTRATE CHAPTER XXVI., PAGE 380. Most of the following specimens of ancient manuscripts are taken from Scrivener's Introduction to the Criticism of the New Testament. No. (1) is from Tischendorf s Novum Testamentum Graece ex Sinaitico Codice; Nos. (2) and (11) from Smith's Dictionary of the Bible; and No. (5) from Horne's Introduction, Vol. IV. No. (1). PLATE I. SINAI CODEX, Century IV. Heb. 12:27-29. Notice the occasional use of very small letters. In
E. P. Barrows—Companion to the Bible

The Third Day in Pasion-Week - the Last Series of Parables: to the Pharisees and to the People - on the Way to Jerusalem: the Parable
(ST. Matt. xix. 30, xx. 16; St. Matt. xxi. 28-32; St. Mark xii. 1-12; St. Luke xx. 9-19; St. Matt. xxii. 1-14.) ALTHOUGH it may not be possible to mark their exact succession, it will be convenient here to group together the last series of Parables. Most, if not all of them, were spoken on that third day in Passion week: the first four to a more general audience; the last three (to be treated in another chapter) to the disciples, when, on the evening of that third day, on the Mount of Olives, [5286]
Alfred Edersheim—The Life and Times of Jesus the Messiah

Wherefore I Cannot Indeed Say, of Females who have Fallen Away from a Better...
14. Wherefore I cannot indeed say, of females who have fallen away from a better purpose, in case they shall have married, that they are adulteries, not marriages; but I plainly would not hesitate to say, that departures and fallings away from a holier chastity, which is vowed unto the Lord, are worse than adulteries. For if, what may no way be doubted, it pertains unto an offense against Christ, when a member of Him keepeth not faith to her husband; how much graver offense is it against Him, when
St. Augustine—On the Good of Widowhood.

Difficulties and Objections
"Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not My way equal? are not your ways unequal?" (Ezek. 18:25). A convenient point has been reached when we may now examine, more definitely, some of the difficulties encountered and the objections which might be advanced against what we have written in previous pages. The author deemed it better to reserve these for a separate consideration rather than deal with them as he went along, requiring as that would have done the
Arthur W. Pink—The Sovereignty of God

Synopsis. --Account to be Made of the Law of Atrophy through Disuse. --The virgin Birth and the Corporeal Resurrection of Jesus
VII SYNOPSIS.--Account to be made of the law of atrophy through disuse.--The virgin birth and the corporeal resurrection of Jesus, the two miracles now insisted on as the irreducible minimum, affected by this law.--The vital truths of the incarnation and immortality independent of these miracles.--These truths now placed on higher ground in a truer conception of the supernatural.--The true supernatural is the spiritual, not the miraculous.--Scepticism bred from the contrary view.--The miracle narratives,
James Morris Whiton—Miracles and Supernatural Religion

Of the Practice of Piety in Holy Feasting.
Holy feasting is a solemn thanksgiving, appointed by authority, to be rendered to God on some special day, for some extraordinary blessings or deliverances received. Such among the Jews was the feast of the Passover (Exod. xii. 15), to remember to praise God for their deliverance out of Egypt's bondage; or the feast of Purim (Esth. ix. 19, 21), to give thanks for their deliverance from Haman's conspiracy. Such amongst us is the fifth of November, to praise God for the deliverance of the king and
Lewis Bayly—The Practice of Piety

Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This
J. W. McGarvey—The Four-Fold Gospel

Cix. Jewish Rulers Seek to Ensnare Jesus.
(Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision B. Sadducees Ask About the Resurrection. ^A Matt. XXII. 23-33; ^B Mark XII. 18-27; ^C Luke XX. 27-39. ^a 23 On that day there came { ^b come} unto him ^c certain of the the Sadducees, they that { ^b who} say there is no resurrection [As to the Sadducees, see p. 71. We may regard their attitude toward Christ as expressed by their leader Caiaphas, see p. 528]; and they asked him, saying, 19 Teacher, Moses wrote unto us [See Deut. xxv. 5,
J. W. McGarvey—The Four-Fold Gospel

The King on his Throne.
"Crown Him with many crowns, The King upon His Throne." When the time came for our Blessed Lord to return into Heaven again, He ascended in the presence of His Apostles, whilst in the act of blessing them; "and a cloud received Him out of their sight" (Acts i. 9). And, we are told, they "returned to Jerusalem with great joy" (S. Luke xxiv. 52), not sorrowing as before at His being taken from them. And when we consider what His Ascension implied, we can see that they had good reason for their joy.
Edward Burbidge—The Kingdom of Heaven; What is it?

The Barren Fig-Tree;
OR, THE DOOM AND DOWNFALL OF THE FRUITLESS PROFESSOR: SHOWING, THAT THE DAY OF GRACE MAY BE PAST WITH HIM LONG BEFORE HIS LIFE IS ENDED; THE SIGNS ALSO BY WHICH SUCH MISERABLE MORTALS MAY BE KNOWN. BY JOHN BUNYAN 'Who being dead, yet speaketh.'--Hebrews 11:4 London: Printed for J. Robinson, at the Golden Lion, in St. Paul's Churchyard, 1688. This Title has a broad Black Border. ADVERTISEMENT BY THE EDITOR. This solemn, searching, awful treatise, was published by Bunyan in 1682; but does not appear
John Bunyan—The Works of John Bunyan Volumes 1-3

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