John Lightfoot on Matthew 23:14

[Ye devour widows' houses.] The scribes and Pharisees were ingenious enough for their own advantage. Hear one argument among many, forged upon the anvil of their covetousness, a little rudely drawn, but gainful enough: "The Lord saith, 'Make me an ark of shittim wood.' Hence it is decided (say they) in behalf of a disciple of the wise men, that his fellow citizens are bound to perform his servile work for him."--O money, thou mistress of art and mother of wit! So he that was preferred to be president of the council, was to be maintained and enriched by the council! See the Gloss on Babylonian Taanith.

They angled with a double hook among the people for respect, and by respect for gain.

I. As doctors of the law: where they, first and above all things, instilled into their disciples and the common people, that a wise man, or a master, was to be respected above all mortal men whatsoever. Behold the rank and order of benches according to these judges! "A wise man is to take place of a king; a king of a high priest; a high priest of a prophet; a prophet of one anointed for war; one anointed for war of a president of the courses; a president of the courses of the head of a family; the head of a family of a counsellor; a counsellor of a treasurer; a treasurer of a private priest; a private priest of a Levite; a Levite of an Israelite; an Israelite of a bastard; a bastard of a Nethinim; a Nethinim of a proselyte; a proselyte of a freed slave. But when is this to be? namely, when they are alike as to other things: but, indeed, if a bastard be a disciple, or a wise man, and the high priest be unlearned, the bastard is to take place of him. A wise man is to be preferred before a king: for if a wise man die, he hath not left his equal; but if a king die, any Israelite is fit for a kingdom."

This last brings to my mind those words of Ignatius the martyr, if indeed they are his, in his tenth epistle: My son, saith he, honour God and the king: but I say, 'Honour God as the cause and Lord of all: the bishop as the chief priest, bearing the image of God; in respect of his rule bearing God's image, in respect of his priestly office, Christ's; and, after him, we ought to honour the king also.'

II. Under a pretence of mighty devotion, but especially under the goodly show of long prayers, they so drew over the minds of devout persons to them, especially of women, and among them of the richer widows, that by subtle attractives they either drew out or wrested away their goods and estates. Nor did they want nets of counterfeit authority, when from the chair they pronounced, according to their pleasures, of the dowry and estate befalling a widow, and assumed to themselves the power of determining concerning those things. Of which matter, as it is perplexed with infinite difficulties and quirks, you may read, if you have leisure, the treatises Jevamoth, Chetuboth, and Gittin.

Concerning the length of their prayers, it may suffice to produce the words of the Babylon Gemara in Beracoth: "The religious anciently used to tarry an hour [meditating before they began their prayers]: whence was this? R. Joshua Ben Levi saith, 'It was because the Scripture saith, Blessed are they who sit in thy house.' R. Joshua Ben Levi saith also, 'He that prays ought to tarry an hour after prayers: as it is said, The just shall praise thy name, the upright shall sit before thy face': it is necessary, therefore, that he should stay [meditating] an hour before prayers, and an hour after; and the religious anciently used to stay an hour before prayers, an hour they prayed, and an hour they stayed after prayers. Since, therefore, they spent nine hours eery day about their prayers, how did they perform the rest of the law? and how did they take care of their worldly affairs? Why herein, in being religious, both the law was performed, and their own business well provided for." And in the same place, "Long prayers make a long life."