Lexical Summary prophasis: Pretext, excuse, pretense Original Word: πρόφασις Strong's Exhaustive Concordance pretense, outward showingFrom a compound of pro and phaino; an outward showing, i.e. Pretext -- cloke, colour, pretence, show. see GREEK pro see GREEK phaino NAS Exhaustive Concordance Word Originfrom pro and phainó Definition a pretense NASB Translation appearance's sake (2), excuse (1), pretense (3), pretext (1). Thayer's Greek Lexicon STRONGS NT 4392: πρόφασιςπρόφασις, προφασεως, ἡ (προφαίνω, i. e. properly, 'to cause to shine before' (or 'forth'; but many derive πρόφασις directly from προφημι)), from Homer down; a. a pretext (alleged reason, pretended cause): τῆς πλεονεξίας, such as covetousness is accustomed to use, 1 Thessalonians 2:5 ((A. V. cloak of covetousness) the meaning being, that he had never misused his apostolic office in order to disguise or to hide avaricious designs); πρόφασιν ἔχειν (a phrase frequent in Greek authors, cf. Passow, under the word πρόφασις 1 b. vol. ii., p. 1251b; (Liddell and Scott, under the word, I. 3 e.)) περί τῆς ἁμαρτίας, John 15:22 (A. V. marginal reading R. V. excuse). b. show: προφάσει ὡς κτλ. (A. V.) under color as though they would etc. Acts 27:30; προφάσει (A. V. for a pretence), in pretence, ostensibly: Matthew 23:14-13Rec.; Mark 12:40; Luke 20:47; Philippians 1:18. Topical Lexicon Overview of Concept Strong’s 4392 expresses the idea of an outward reason put forward to mask an inner agenda—an appearance offered to hide the real motive. Scripture consistently treats such “pretext” as morally bankrupt and spiritually dangerous, contrasting it with sincerity, truth, and godly transparency. Occurrences and Patterns The term surfaces seven times in the Greek New Testament. Three Synoptic woes (Matthew 23:14; Mark 12:40; Luke 20:47) denounce religious leaders for predatory greed under the guise of piety. Acts 27:30 records sailors disguising self-preservation as seamanship. Paul twice measures gospel ministry against false fronts (Philippians 1:18; 1 Thessalonians 2:5). Finally, Jesus in John 15:22 states that His coming removed every “excuse” for unbelief. The contexts fall into two broad categories: hypocrisy that exploits others and hypocrisy that distorts gospel proclamation. Narrative Exposure of Religious Hypocrisy In the Temple courts, scribes and Pharisees cultivated respectability with “lengthy prayers.” Beneath that façade lay covetous schemes—“they devour widows’ houses” (Mark 12:40). The Lord’s indictment unmasks a perennial danger: ritual display can coexist with hardened hearts. By tying this hypocrisy to a “greater condemnation,” Jesus signals that hidden motives are fully visible to God and will figure prominently in final judgment. Luke and Acts: From Piety to Maritime Survival Luke echoes the Gospel rebuke (Luke 20:47) and then illustrates the broader principle in Acts. During the storm off Crete, sailors “let down the lifeboat into the sea, pretending they were going to lower anchors from the bow” (Acts 27:30). Their deception endangered the whole crew, reminding readers that self-serving pretext, whether religious or secular, places communities at risk. Pauline Treatment of Motive in Ministry Philippians 1:18 records Paul’s remarkable confidence in the sovereignty of God: “whether by pretense or in truth, Christ is proclaimed, and in this I rejoice.” While rejoicing in the advance of the gospel even through impure motives, Paul never condones such motives. He later writes, “we never used flattery, nor did we put on a mask to cover greed—God is our witness!” (1 Thessalonians 2:5). For Paul, genuine ministry must be free from hidden agendas, yet God’s purposes surpass human duplicity. Christ’s Removal of Every Excuse “If I had not come and spoken to them, they would not be guilty of sin. But now they have no excuse for their sin” (John 15:22). Here the word points not to an offered pretext but to its final collapse. Christ’s revelation nullifies all self-justification. Every mask falls before the incarnate Word, who exposes hearts and calls all people to repentant faith. Historical Background In first-century Judaism, public prayer, almsgiving, and fasting were common avenues for social honor. Unscrupulous leaders leveraged these practices to win trust and access vulnerable estates, particularly those of widows lacking male defenders. Roman maritime culture likewise valued skilled seamanship; a claim to nautical prudence could cloak cowardice. The term 4392 captures both religious and secular manipulations, revealing a common human impulse across cultures: using respected forms to conceal selfish ends. Spiritual and Ethical Implications 1. God discerns motive. No religious veneer can deceive the Omniscient Judge. Ministry Applications • Leadership: shepherds must cultivate open accountability, ensuring financial and pastoral decisions withstand scrutiny. Conclusion Strong’s 4392 stands as a scriptural warning against the perennial temptation to cloak selfishness in respectable forms. From Jerusalem’s courtyards to a storm-tossed ship and the halls of early Christian ministry, the word exposes the heart. The antidote is authenticity grounded in the gospel: open motives, honest dealings, and a life lived “before God, who tests our hearts” (1 Thessalonians 2:4). Forms and Transliterations προφασει προφάσει προφάσεις προφασιν πρόφασιν προφασιστικούς prophasei prophásei prophasin próphasinLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 23:14 Noun-DFSGRK: χηρῶν καὶ προφάσει μακρὰ προσευχόμενοι KJV: houses, and for a pretence make long INT: of widows and as a pretext at great length praying Mark 12:40 N-DFS Luke 20:47 N-DFS John 15:22 N-AFS Acts 27:30 N-DFS Philippians 1:18 N-DFS 1 Thessalonians 2:5 N-DFS Strong's Greek 4392 |