Luke 20:45Meaning & Commentary from the Church Fathers

However, as He commissioned His disciples to serve as instructors throughout the world, He appropriately cautioned them against emulating the Pharisees in their desire for acclaim, their pursuit of status, and their inclination towards worldly affairs. This behavior is characteristic of those who seek to win the favor of every person they encounter, striving for a favorable reputation or exploiting it for financial gain, by paying close attention to the salutations exchanged in public spaces.

To rescue the assembly of faithful disciples from such shameful failings, He declares, saying...

Matthew continues with the narrative: Jesus began addressing the crowd and His disciples, stating that the scribes and Pharisees occupied the seat of Moses. Therefore, whatever they instruct you to observe, observe and comply; however, do not follow their actions, for they teach but do not practice. Following this, He expressed, ‘You shall not see Me from now on, until you cry out, “Blessed is He who comes in the name of the Lord.”’ A similar condemnation of the Pharisees, scribes, and lawyers was pronounced by the Lord in Luke, yet this occurred at a dinner in a Pharisee's home who had invited Him.

In the preceding chapter of the Gospel of Matthew, you will discover the meaning of the location, which states, "They enlarge their storehouses, and increase the folds of their garments," and so forth. This passage provides a comprehensive interpretation of the matter.

Following these events, the Lord departed from the temple, delivering a stern denunciation aimed at the Pharisees and temple priests who had led the people astray, accompanied by warnings of impending divine judgment. As He concludes His earthly mission, He assures that His influence will persist through His messengers, yet the Pharisees will continue to persecute both them and the previous witnesses of the truth. In doing so, they will intensify the burdens of their ancestors' transgressions, ultimately leading to the manifestation of God's judgment upon the iniquity of Jerusalem.

In the condemnation of the Pharisees as conveyed by Matthew, which is only partially echoed in the accounts of Mark and Luke, Jesus initially addresses His disciples with warnings and guidance (2-12), followed by a stern rebuke directed at the Pharisees and scribes (13-36). The discourse then shifts back to the Jewish people in a similar tone of admonishment (34-36) and closes with expressions of sorrow over Jerusalem (37-39). For a comprehensive understanding, one may refer to the interpretations of the entire chapter of Matthew 23.

The adversaries of Christ had been thoroughly vanquished in the nation, though they temporarily harbored their resentment. However, they had not yet encountered Jesus speaking directly to them about their total moral corruption, which disqualified them from being rightful leaders of the people. Any adherence to the law and tradition on their part is merely for show when in public view; even then, their actions serve only to set them apart from the populace in appearance. They unnecessarily enlarge the phylacteries they bear, using the law's words to project an image of fervor for adherence, despite being the foremost transgressors of it. Moreover, they lengthen the fringes on their garments, as commanded by Moses to remind them to observe all commandments and to be holy before God (Num.

The audience attentively engaged in the dialogue, finding joy in it, while the Pharisees and scribes remained resolutely mute, filled with resentment over their defeat and their inability to counter the despised preacher.

Hebrews provides a caution regarding the scribes, characterized as hypocritical self-promoters. This admonition closely resembles the one found in Mark 12:38-40. Both accounts offer only a brief glimpse of the extensive condemnation issued by the Lord toward the Pharisees and scribes, which is elaborated upon in Matthew 23.

After He had concluded His discourse with the Pharisees and silenced their objections, He recognized that His adversaries were afflicted with an incurable ailment. He was aware of the hidden motives and intentions of the hypocritical and envious individuals. As He neared the end of His earthly ministry, He delivered a profound address in which He condemned the faults of the scribes and Pharisees, who cloaked their true nature with outward religious observance. The dire warnings, which these blind guides of the people had previously heard from Him (Luke 11:42-44, 47-51; 13:34-35), He now reiterated with renewed intensity, no longer hoping for the repentance of the hardened, but aiming ‘to safeguard the people, lest they also succumb to the same vices’ (St. John Chrysostom).