Մատթէոս / Matthew - 10 |

Text:
< PreviousՄատթէոս - 10 Matthew - 10Next >


tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is an ordination sermon, which our Lord Jesus preached, when he advanced his twelve disciples to the degree and dignity of apostles. In the close of the foregoing chapter, he had stirred up them and others to pray that God would send forth labourers, and here we have an immediate answer to that prayer: while they are yet speaking he hears and performs. What we pray for, according to Christ's direction, shall be given, Now here we have, I. The general commission that was given them, ver. 1. II. The names of the persons to whom this commission was given, ver. 2-4. III. The instructions that were given them, which are very full and particular; 1. Concerning the services they were to do; their preaching; their working miracles; to whom they must apply themselves; how they must behave themselves; and in what method they must proceed, ver. 5-15. 2. Concerning the sufferings they were to undergo. They are told what they should suffer, and from whom; counsels are given them what course to take when persecuted, and encouragements to bear up cheerfully under their sufferings, ver. 16-42. These things, though primarily intended for direction to the apostles, are of use to all Christ's ministers, with whom, by his word, Christ, and will be always to end the world.
Adam Clarke: Commentary on the Bible - 1831
Jesus calls, commissions, and names his twelve disciples, Mat 10:1-4. Gives them particular instructions relative to the objects of their ministry, Mat 10:5, Mat 10:6. Mode of preaching, etc., Mat 10:7-15. Foretells the afflictions and persecutions they would have to endure, and the support they should receive, Mat 10:16-25. Cautions them against betraying his cause, in order to procure their personal safety, Mat 10:26-39. And gives especial promises to those who should assist his faithful servants in the execution of their work, Mat 10:40-42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 10:1, Christ sends out his twelve apostles, enabling them with power to do miracles; Mat 10:5, giving them their charge, teaches them; Mat 10:16, comforts them against persecutions; Mat 10:40, and promises a blessing to those that receive them.
10:110:1: Եւ կոչեցեալ առ ինքն զերկոտասանեսի՛ն աշակերտսն իւր, ե՛տ նոցա իշխանութիւն այսոց պղծոց հանել զնոսա, եւ բժշկե՛լ զամենայն ցաւս եւ զամենայն հիւանդութիւնս[164]։ [164] Ոսկան. Եւ կոչեալ առ ինքն զերկոտասան աշա՛՛... եւ բժշկել զամենայն ախտս եւ զամենայն հի՛՛։ Ուր յոմանս պակասի. Եւ բշկել զամենայն ցաւս եւ զամենայն հիւ՛՛։
1 Եւ նա իր մօտ կանչելով իր տասներկու աշակերտներին՝ նրանց իշխանութիւն տուեց պիղծ դեւերի վրայ՝ հանելու դրանք եւ բժշկելու ամէն ցաւ եւ ամէն հիւանդութիւն
10 Յիսուս իր քով կանչելով իր տասներկու աշակերտները, անոնց իշխանութիւն տուաւ պիղծ ոգիներուն վրայ, որպէս զի զանոնք հանեն եւ ամէն ցաւ ու ամէն հիւանդութիւն բժշկեն։
Եւ կոչեցեալ առ ինքն զերկոտասանեսին աշակերտսն իւր` ետ նոցա իշխանութիւն այսոց պղծոց հանել զնոսա, եւ բժշկել զամենայն ցաւս եւ զամենայն հիւանդութիւնս:

10:1: Եւ կոչեցեալ առ ինքն զերկոտասանեսի՛ն աշակերտսն իւր, ե՛տ նոցա իշխանութիւն այսոց պղծոց հանել զնոսա, եւ բժշկե՛լ զամենայն ցաւս եւ զամենայն հիւանդութիւնս[164]։
[164] Ոսկան. Եւ կոչեալ առ ինքն զերկոտասան աշա՛՛... եւ բժշկել զամենայն ախտս եւ զամենայն հի՛՛։ Ուր յոմանս պակասի. Եւ բշկել զամենայն ցաւս եւ զամենայն հիւ՛՛։
1 Եւ նա իր մօտ կանչելով իր տասներկու աշակերտներին՝ նրանց իշխանութիւն տուեց պիղծ դեւերի վրայ՝ հանելու դրանք եւ բժշկելու ամէն ցաւ եւ ամէն հիւանդութիւն
10 Յիսուս իր քով կանչելով իր տասներկու աշակերտները, անոնց իշխանութիւն տուաւ պիղծ ոգիներուն վրայ, որպէս զի զանոնք հանեն եւ ամէն ցաւ ու ամէն հիւանդութիւն բժշկեն։
zohrab-1805▾ eastern-1994▾ western am▾
10:11: И призвав двенадцать учеников Своих, Он дал им власть над нечистыми духами, чтобы изгонять их и врачевать всякую болезнь и всякую немощь.
10:1  καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν.
10:1. Καὶ (And) προσκαλεσάμενος ( having-called-toward-unto ) τοὺς (to-the-ones) δώδεκα (to-two-ten) μαθητὰς (to-learners) αὐτοῦ (of-it,"ἔδωκεν (it-gave) αὐτοῖς (unto-them) ἐξουσίαν (to-a-being-out-unto) πνευμάτων (of-currentings-to) ἀκαθάρτων ( of-un-cleansable ) ὥστε (as-also) ἐκβάλλειν (to-cast-out) αὐτὰ (to-them) καὶ (and) θεραπεύειν (to-minister-of) πᾶσαν (to-all) νόσον (to-an-ailment) καὶ (and) πᾶσαν (to-all) μαλακίαν. (to-a-softing-unto)
10:1. et convocatis duodecim discipulis suis dedit illis potestatem spirituum inmundorum ut eicerent eos et curarent omnem languorem et omnem infirmitatemAnd having called his twelve disciples together, he gave them power over unclean spirits, to cast them out, and to heal all manner of diseases, and all manner of infirmities.
1. And he called unto him his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease and all manner of sickness.
10:1. And having called together his twelve disciples, he gave them authority over unclean spirits, to cast them out and to cure every sickness and every infirmity.
And when he had called unto [him] his twelve disciples, he gave them power [against] unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease:

1: И призвав двенадцать учеников Своих, Он дал им власть над нечистыми духами, чтобы изгонять их и врачевать всякую болезнь и всякую немощь.
10:1  καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν.
10:1. et convocatis duodecim discipulis suis dedit illis potestatem spirituum inmundorum ut eicerent eos et curarent omnem languorem et omnem infirmitatem
And having called his twelve disciples together, he gave them power over unclean spirits, to cast them out, and to heal all manner of diseases, and all manner of infirmities.
10:1. And having called together his twelve disciples, he gave them authority over unclean spirits, to cast them out and to cure every sickness and every infirmity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк VI:7; Лк IX:1). В рассматриваемом стихе говорится не о призвании и не об избрании апостолов, а только о посольстве их на проповедь. Матфеем было сообщено раньше о призвании нескольких учеников (IV:18 и след.) и одного Матфея (IX:9); всего, по его сообщению, призвано было раньше только пять учеников, Петр и Андрей, Иаков и Иоанн Зеведеевы, и Матфей. О призвании, бывшем раньше, остальных учеников у Матфея нигде не говорится и «двенадцать учеников» появляются перед нами здесь в первый раз, хотя и возможно предположить, что до посольства на проповедь они уже находились со Спасителем (maqhtai autou — Мф V:1; VIII:21, 23; IX:10, 11, 14, 37 и проч.). Евангелист мог бы и совсем не перечислять в X:2 след. имен апостолов, и к этому, по-видимому, и клонилась речь его в X:1. Но, написав этот стих, он, может быть, только тут вспомнил, что неудобно обозначать этих людей одним числительным, и потому счел за нужное назвать их и по именам, что, во всяком случае, было понятнее читателям, для которых он писал. Главная же суть дела теперь заключалась в том, что Спаситель дал этим ученикам власть над нечистыми духами и врачевания. Речь всех синоптиков о посольстве апостолов не отличается сходством по выражениям. Речь Матфея ближе к речи Луки. Из показания Луки (VI:13) видно, что двенадцать апостолов были призваны или избраны пред произнесением нагорной проповеди. — Следует отметить здесь постепенное расширение деятельности Христа, как ее изображает Матфей. Сначала (IV:23) он говорит о путешествии только Самого Христа по Галилее. Затем в IX:35, почти в тех же словах, говорит о той же галилейской деятельности, только с прибавкою речи о «городах и селениях». Наконец в X:1 и 2 сюда присоединяется посольство апостолов на проповедь. Поэтому думают, что в X:1 содержится заключение начатой в IV:13 речи. — Иероним правильно замечает, что Спаситель не завидует тому, что Его ученики и рабы будут владеть силами, которые принадлежат Ему Самому. И как Он Сам исцелял всякую болезнь и немощь, так и ученикам передал эту власть. Но существует большое расстояние между выражениями иметь и раздавать, дарить и получать и обозначаемыми в них действиями.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-4: Here we are told, I. Who they were that Christ ordained to be his apostles or ambassadors; they were his disciples, v. 1. He had called them some time before to be disciples, his immediate followers and constant attendants, and he then told them that they should be made fishers of men, which promise he now performed. Note, Christ commonly confers honours and graces by degrees; the light of both, like that of the morning, shines more and more. All this while Christ had kept these twelve,

1. In a state of probation. Though he knows what is in man, though he knew from the first what was in them (John vi. 70), yet he took this method to give an example to his church. Note, The ministry being a great trust, it is fit that men should be tried for a time, before they are entrusted with it. Let them first be proved, 1 Tim. iii. 10. Therefore, hands must not be laid suddenly on any man, but let him first be observed as a candidate and probationer, a proposant (that is the term the French churches use), because some men's sins go before, others follow, 1 Tim. v. 22.

2. In a state of preparation. All this while he had been fitting them for this great work. Note, Those whom Christ intends for, and calls to, any work, he first prepares and qualifies, in some measure, for it. He prepared them, (1.) By taking them to be with him. Note, The best preparative for the work of the ministry, is an acquaintance and communion with Jesus Christ. They that would serve Christ, must first be with him (John xii. 26). Paul had Christ revealed, not only to him, but in him, before he went to preach him among the Gentiles, Gal. i. 16. By the lively acts of faith, and the frequent exercise of prayer and meditation, that fellowship with Christ must be maintained and kept up, which is a requisite qualification for the work of the ministry. (2.) By teaching them; they were with him as scholars or pupils, and he taught them privately, besides the benefit they derived from his public preaching; he opened the scriptures to them, and opened their understandings to understand the scriptures: to them it was given to know the mysteries of the kingdom of heaven, and to them they were made plain. Note, They that design to be teachers must first be learners; they must receive, that they may give; they must be able to teach others, 2 Tim. ii. 2. Gospel truths must be first committed to them, before they be commissioned to be gospel ministers. To give men authority to teach others, that have not an ability, is but a mockery to God and the church; it is sending a message by the hand of a fool, Prov. xxvi. 6. Christ taught his disciples before he sent them forth (ch. v. 2), and afterwards, when he enlarged their commission, he gave them more ample instructions, Acts i. 3.

II. What the commission was that he gave them.

1. He called them to him, v. 1. He had called them to come after him before; now he calls them to come to him, admits them to a greater familiarity, and will not have them to keep at such a distance as they had hitherto observed. They that humble themselves shall thus be exalted. The priests under the law were said to draw near and approach unto God, nearer than the people; the same may be said of gospel ministers; they are called to draw near to Christ, which, as it is an honour, so should strike an awe upon them, remembering that Christ will be sanctified in those that come nigh unto him. It is observable, that when the disciples were to be instructed, they came unto him of their own accord, ch. v. 1. But now they were to be ordained, he called them. Note, It well becomes the disciples of Christ to be more forward to learn than to teach. In the sense of our own ignorance, we must seek opportunities to be taught; and in the same sense we must wait for a call, a clear call, ere we take upon us to teach others; for no man ought to take this honour to himself.

2. He gave them power, exousian, authority in his name, to command men to obedience, and for the confirmation of that authority, to command devils too into a subjection. Note, All rightful authority is derived from Jesus Christ. All power is given to him without limitation, and the subordinate powers that be are ordained of him. Some of his honour he put on his ministers, as Moses put some of his on Joshua. Note, It is an undeniable proof of the fulness of power which Christ used as Mediator, that he could impart his power to those he employed, and enable them to work the same miracles that he wrought in his name. He gave them power over unclean spirits, and over all manner of sickness. Note, The design of the gospel was to conquer the devil and to cure the world. These preachers were sent out destitute of all external advantages to recommend them; they had no wealth, nor learning, nor titles of honour, and they made a very mean figure; it was therefore requisite that they should have some extraordinary power to advance them above the scribes.

(1.) He gave them power against unclean spirits, to cast them out. Note, The power that is committed to the ministers of Christ, is directly levelled against the devil and his kingdom. The devil, as an unclean spirit, is working both in doctrinal errors (Rev. xvi. 13), and in practical debauchery (2 Pet. ii. 10); and in both these, ministers have a charge against him. Christ gave them power to cast him out of the bodies of people; but that was to signify the destruction of his spiritual kingdom, and all the works of the devil; for which purpose the Son of God was manifested.

(2.) He gave them power to heal all manner of sickness. He authorized them to work miracles for the confirmation of their doctrine, to prove that it was of God; and they were to work useful miracles for the illustration of it, to prove that it is not only faithful, but well worthy of all acceptation; that the design of the gospel is to heal and save. Moses's miracles were many of them for destruction; those Mahomet pretended to, were for ostentation; but the miracles Christ wrought, and appointed his apostles to work, were all for edification, and evince him to be, not only the great Teacher and Ruler, but the great Redeemer, of the world. Observe what an emphasis is laid upon the extent of their power to all manner of sickness, and all manner of disease, without the exception even of those that are reckoned incurable, and the reproach of physicians. Note, In the grace of the gospel there is a salve for every sore, a remedy for every malady. There is no spiritual disease so malignant, so inveterate, but there is a sufficiency of power in Christ, for the cure of it. Let none therefore say there is no hope, or that the breach is wide as the sea, that cannot be healed.

III. The number and names of those that were commissioned; they are made apostles, that is, messengers. An angel, and an apostle, both signify the same thing--one sent on an errand, an ambassador. All faithful ministers are sent of Christ, but they that were first, and immediately, sent by him, are eminently called apostles, the prime ministers of state in his kingdom. Yet this was but the infancy of their office; it was when Christ ascended on high that he gave some apostles, Eph. iv. 11. Christ himself is called an apostle (Heb. iii. 1), for he was sent by the Father, and so sent them, John xx. 21. The prophets were called God's messengers.

1. Their number was twelve, referring to the number of the tribes of Israel, and the sons of Jacob that were the patriarchs of those tribes. The gospel church must be the Israel of God; the Jews must be first invited into it; the apostles must be spiritual fathers, to beget a seed to Christ. Israel after the flesh is to be rejected for their infidelity; these twelve, therefore, are appointed to be the fathers of another Israel. These twelve, by their doctrine, were to judge the twelve tribes of Israel, Luke xxii. 30. These were the twelve stars that made up the church's crown (Rev. xii. 1): the twelve foundations of the new Jerusalem (Rev. xxi. 12, 14), typified by the twelve precious stones in Aaron's breast-plate, the twelve loaves on the table of show-bread, the twelve wells of water at Elim. This was that famous jury (and to make it a grand jury, Paul was added to it) that was impanelled to enquire between the King of kings, and the body of mankind; and, in this chapter, they have their charge given them, by him to whom all judgment was committed.

2. Their names are here left upon record, and it is their honour; yet in this they had more reason to rejoice, that their names were written in heaven (Luke x. 20), while the high and mighty names of the great ones of the earth are buried in the dust. Observe,

(1.) There are some of these twelve apostles, of whom we know no more, from the scripture, than their names; as Bartholomew, and Simon the Canaanite; and yet they were faithful servants to Christ and his church. Note, all the good ministers of Christ are not alike famous, nor their actions alike celebrated.

(2.) They are names by couples; for at first they were sent forth two and two, because two are better than one; they would be serviceable to each other, and the more serviceable jointly to Christ and souls; what one forgot the other would remember, and out of the mouth of two witnesses every word would be established. Three couple of them were brethren; Peter and Andrew, James and John, and the other James and Lebbeus. Note, Friendship and fellowship ought to be kept up among relations, and to be made serviceable to religion. It is an excellent thing, when brethren by nature are brethren by grace, and those two bonds strengthen each other.

(3.) Peter is named first, because he was first called; or because he was the most forward among them, and upon all occasions made himself the mouth of the rest, and because he was to be the apostle of the circumcision; but that gave him no power over the rest of the apostles, nor is there the least mark of any supremacy that was given to him, or ever claimed by him, in this sacred college.

(4.) Matthew, the penman of this gospel, is here joined with Thomas (v. 3), but in two things there is a variation from the accounts of Mark and Luke, Mark iii. 18; Luke vi. 15. There, Matthew is put first; in that order it appears he was ordained before Thomas; but here, in his own catalogue, Thomas is put first. Note, It well becomes the disciples of Christ in honour to prefer one another. There, he is only called Matthew, here Matthew the publican, the toll-gatherer or collector of the customs, who was called from that infamous employment to be an apostle. Note, It is good for those who are advanced to honour with Christ, to look unto the rock whence they were hewn; often to remember what they were before Christ called them, that thereby they may be kept humble, and divine grace may be the more glorified. Matthew the apostle was Matthew the publican.

(5.) Simon is called the Canaanite, or rather the Canite, from Cana of Galilee, where probably he was born; or Simon the Zealot, which some make to be the signification of Kananites.

(6.) Judas Iscariot is always named last, and with that black brand upon his name, who also betrayed him; which intimates that from the first, Christ knew what a wretch he was, that he had a devil, and would prove a traitor; yet Christ took him among the apostles, that it might not be a surprise and discouragement to his church, if, at any time, the vilest scandals should break out in the best societies. Such spots there have been in our feasts of charity; tares among the wheat, wolves among the sheep; but there is a day of discovery and separation coming, where hypocrites shall be unmasked and discarded. Neither the apostleship, nor the rest of the apostles, were ever the worse for Judas's being one of the twelve, while his wickedness was concealed and did not break out.
Adam Clarke: Commentary on the Bible - 1831
10:1: Twelve disciples - Our Lord seems to have had the twelve patriarchs, heads of the congregation of Israel, in view, in his choosing twelve disciples. That he had the plan of the ancient Jewish Church in his eye is sufficiently evident from Mat 19:28; and from Luk 10:1; Luk 22:30; Joh 17:1, etc., and Rev 21:12-14.
He gave them power against unclean spirits - The word κατα, against, which our translators have supplied in Italic, is found in many MSS. of good note, and in the principal versions. Here we find the first call to the Christian ministry, and the end proposed by the commission given. To call persons to the ministry belongs only to Him who can give them power to cast out unclean spirits. He whose ministry is not accompanied with healing to diseased souls, was never called of God. But let it be observed, that, though the spiritual gifts requisite for the ministry must be supplied by God himself, yet this does not preclude the importance of human learning. No man can have his mind too well cultivated, to whom a dispensation of the Gospel is committed. The influence of the Spirit of God was no more designed to render human learning useless, than that learning should be considered as superseding the necessity of Divine inspiration.
Albert Barnes: Notes on the Bible - 1834
10:1: And when he had called unto him his twelve disciples ... - This account of sending the apostles forth is recorded also in Mar 6:7-11, and Luk 9:1-6. Mark says that he sent them out two and two. This was a kind arrangement, that each one might have a companion, and that thus they might visit more places and accomplish more labor than if they were all together. These twelve were the original number of apostles. The word "apostle" means one that is "sent," and was given to them because they were "sent forth" to preach the gospel. They were ambassadors of Christ. To this number Matthias was afterward added, to supply the place of Judas Act 1:26, and Paul was specially called to be an apostle to the Gentiles, Rom 1:1; Co1 15:8-9; Gal 1:1. In all, therefore, there were 14 apostles.
In selecting "twelve" at first, it is probable that the Saviour was somewhat guided by the number of the tribes of Israel. Twelve was, with them, a well-known number, and it was natural that he should select one for every tribe. Their office was clearly made known. They were to heal the sick, cast out devils, raise the dead, preach the gospel. They were to be with him to receive his instructions, to learn the nature of his religion, be witnesses to his resurrection, and then to bear his gospel around the globe. The number twelve was the best number for these purposes that could be selected. It was sufficiently "large" to answer the purpose of testimony, and it was "so small" as not to tend to disorder, or that they could easily be divided into parties or factions. They were not learned men, and could not be supposed to spread their religion by art or talents. They were not men of wealth, and could not bribe men to follow them. They were not men of rank and office, and could not compel people to believe. They were just such men as are always found the best witnesses in courts of justice - plain men, of good sense, of fair character, of great honesty, and with favorable opportunities of ascertaining the facts to which they bore witness. Such men everybody believes, and especially when they are willing to lay down their lives to prove their sincerity.
It was important that the Saviour should choose them early in his ministry, in order that they might be fully acquainted with him; might treasure up his instructions, and observe his manner of life and his person, so that, by having been long acquainted with him, they might be able to testify to his identity and be competent witnesses of his resurrection. No witnesses were ever so well qualified to give testimony as they, and none ever gave so much evidence of their sincerity as they did. See Act 1:21-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: called: Mat 19:28, Mat 26:20, Mat 26:47; Mar 3:13, Mar 3:14, Mar 6:7-13; Luk 6:13; Joh 6:70; Rev 12:1; Rev 21:12-14
he gave: Mat 6:13, Mat 28:18, Mat 28:19; Mar 3:15, Mar 16:17, Mar 16:18; Luk 9:1-6, Luk 10:19, Luk 21:15, Luk 24:49; Joh 3:27, Joh 3:35, Joh 17:2, Joh 20:21-23; Act 1:8, Act 3:15, Act 3:16, Act 19:15
against: or, over
Geneva 1599
10:1 And (1) when he had called unto [him] his twelve disciples, he gave them power [against] unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.
(1) The apostles are sent to preach the gospel in Israel.
John Gill
10:1 And when he had called to him his twelve disciples,.... These persons had been for some time called by the grace of God, and were already the disciples of Christ, and such as were more familiar and intimate with him, than others, that went by that name. They had sat down at his feet, and had received of his words; they had heard his doctrines, and had seen his miracles, and had been by him training up for public work; but as yet had not been called and sent forth to enter on such service: but now all things being ready, they being properly instructed, and the time for the conversion of a large number of souls being up, he called them together privately; and gave them a commission to preach the Gospel, ordained them ministers of the word, and installed them into the office of apostleship. The number "twelve", is either in allusion to the twelve spies that were sent by Moses into the land of Canaan, or to the twelve stones in Aaron's breast plate; or to the twelve fountains the Israelites found in the wilderness; or to the twelve oxen on which the molten sea stood in Solomon's temple; or to the twelve gates in Ezekiel's temple; or rather, to the twelve patriarchs, and the tribes which sprung from them; that as they were the fathers of the Jewish nation, which was typical of God's chosen people; so these were to be the instruments of spreading the Gospel, not only Judea, but in all the world, and of planting Christian churches there. And that they might appear to come forth with authority, and that their doctrine might be confirmed,
he gave them power against unclean spirits, to cast them out; or "over all devils", as Lk 9:1. It was usual with the Jews to call a demon or devil , "an unclean spirit"; especially such as frequented burying places: so in one place (l), an unclean spirit is interpreted by the gloss, , "the spirit of the demons", or devils; and in another (m) place, , "the demon of the graves"; where necromancers sought to be, that these spirits might be their familiars, and assist them in their enchantments: accordingly the devils are here called, "unclean spirits"; being in themselves, in their own nature, unclean, and being the cause and means of defiling others, and delighting in impure persons, places, and things. There were many of these spirits, who, because of the great impiety of the Jews, the prevalence of magic arts among them, and by divine permission, had at this time taken possession of great numbers of persons; whereby Christ had an opportunity of giving proof of his deity, of his being the Messiah, the seed of the woman, that should bruise the serpent's head, by his ejecting them; and of confirming the mission of his disciples, and establishing the doctrine preached by them, by giving them power and authority over them, to cast them out also: and whereas various diseases frequently followed and attended such possessions; he likewise gave them power
to heal all manner of sicknesses, and all manner of diseases, as he himself had done. The expressions are very full and strong, and include all sorts of maladies incident to human bodies, either of men or women; all distempers natural or preternatural, curable or incurable, by human methods: so that at the same time they were sent to preach the Gospel, for the cure of the souls of men, they were empowered to heal the diseases of their bodies; and which, one should think, could not fail of recommending them to men, and of ingratiating them into their affections.
(l) T. Bab. Chagiga, fol. 3. 2. (m) T. Bab. Sanhedrim, fol. 65. 2.
John Wesley
10:1 His twelve disciples - Hence it appears that he had already chosen out of his disciples, those whom he afterward termed apostles. The number seems to have relation to the twelve patriarchs, and the twelve tribes of Israel. Mk 3:14; Mk 6:7; Lk 6:13; Lk 9:1.
Robert Jamieson, A. R. Fausset and David Brown
10:1 MISSION OF THE TWELVE APOSTLES. ( = Mk 6:7-13; Lk 9:1-6). (Mt 10:1-5)
And when he had called unto him his twelve disciples, he gave them power--The word signifies both "power," and "authority" or "right." Even if it were not evident that here both ideas are included, we find both words expressly used in the parallel passage of Luke (Lk 9:1) --"He gave them power and authority"--in other words, He both qualified and authorized them.
against--or "over."
10:210:2: Եւ առաքելոցն երկոտասանից՝ էին անուանք ա՛յսոքիկ. առաջին՝ Սի՛մովն՝ անուանեալն Պե՛տրոս, եւ Անդրէ՛աս եղբայր նորա[165]. [165] Ոմանք. Առաջինն Սիմոն։
2 Եւ տասներկու առաքեալների անունները սրանք էին. առաջին՝ Սիմոն Պետրոս կոչուածը, եւ նրա եղբայրը Անդրէաս
2 Տասներկու առաքեալներուն անունները ասոնք են. առաջինը Սիմոն, Պետրոս ըսուածը եւ անոր եղբայրը Անդրէաս,
Եւ առաքելոցն երկոտասանից էին անուանք այսոքիկ. առաջին Սիմովն, անուանեալն Պետրոս, եւ Անդրէաս եղբայր նորա:

10:2: Եւ առաքելոցն երկոտասանից՝ էին անուանք ա՛յսոքիկ. առաջին՝ Սի՛մովն՝ անուանեալն Պե՛տրոս, եւ Անդրէ՛աս եղբայր նորա[165].
[165] Ոմանք. Առաջինն Սիմոն։
2 Եւ տասներկու առաքեալների անունները սրանք էին. առաջին՝ Սիմոն Պետրոս կոչուածը, եւ նրա եղբայրը Անդրէաս
2 Տասներկու առաքեալներուն անունները ասոնք են. առաջինը Սիմոն, Պետրոս ըսուածը եւ անոր եղբայրը Անդրէաս,
zohrab-1805▾ eastern-1994▾ western am▾
10:22: Двенадцати же Апостолов имена суть сии: первый Симон, называемый Петром, и Андрей, брат его, Иаков Зеведеев и Иоанн, брат его,
10:2  τῶν δὲ δώδεκα ἀποστόλων τὰ ὀνόματά ἐστιν ταῦτα· πρῶτος σίμων ὁ λεγόμενος πέτρος καὶ ἀνδρέας ὁ ἀδελφὸς αὐτοῦ, καὶ ἰάκωβος ὁ τοῦ ζεβεδαίου καὶ ἰωάννης ὁ ἀδελφὸς αὐτοῦ,
10:2. Τῶν (Of-the-ones) δὲ (moreover) δώδεκα (of-two-ten) ἀποστόλων (of-setees-off) τὰ (the-ones) ὀνόματά (names) ἐστιν (it-be) ταῦτα: (the-ones-these) πρῶτος (Most-before) Σίμων (a-Simon) ὁ (the-one) λεγόμενος (being-forthed) Πέτρος (a-Petros) καὶ (and) Ἀνδρέας (an-Andreas) ὁ (the-one) ἀδελφὸς (brethrened) αὐτοῦ (of-it) καὶ (and) Ἰάκωβος (an-Iakobos) ὁ (the-one) τοῦ (of-the-one) Ζεβεδαίου (of-a-Zebedaios) καὶ (and) Ἰωάνης (an-Ioanes) ὁ (the-one) ἀδελφὸς (brethrened) αὐτοῦ, (of-it)
10:2. duodecim autem apostolorum nomina sunt haec primus Simon qui dicitur Petrus et Andreas frater eiusAnd the names of the twelve Apostles are these: The first, Simon who is called Peter, and Andrew his brother,
2. Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; James the of Zebedee, and John his brother;
10:2. Now the names of the twelve Apostles are these: the First, Simon, who is called Peter, and Andrew his brother,
Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James [the son] of Zebedee, and John his brother:

2: Двенадцати же Апостолов имена суть сии: первый Симон, называемый Петром, и Андрей, брат его, Иаков Зеведеев и Иоанн, брат его,
10:2  τῶν δὲ δώδεκα ἀποστόλων τὰ ὀνόματά ἐστιν ταῦτα· πρῶτος σίμων ὁ λεγόμενος πέτρος καὶ ἀνδρέας ὁ ἀδελφὸς αὐτοῦ, καὶ ἰάκωβος ὁ τοῦ ζεβεδαίου καὶ ἰωάννης ὁ ἀδελφὸς αὐτοῦ,
10:2. duodecim autem apostolorum nomina sunt haec primus Simon qui dicitur Petrus et Andreas frater eius
And the names of the twelve Apostles are these: The first, Simon who is called Peter, and Andrew his brother,
10:2. Now the names of the twelve Apostles are these: the First, Simon, who is called Peter, and Andrew his brother,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 (Мк III:16–17, Лк VI:13–15; Деян I:13) При толковании этого стиха следует, во-первых, иметь к виду его связь с остальными стихами, где говорится об апостолах, т. е. с 3 и 4; во-вторых, специальный смысл только 2-го стиха. 1) У нас имеются четыре списка апостолов, три у синоптиков и один в Деян. Первое наблюдение, которое мы можем сделать, рассматривая эти списки, заключается в том, что все они различны. Это яснее будет видно из следующей таблицы: Матфей X:2–4
1) Симон Петр.
2) Андрей.
3) Иаков.
4) Иоанн.
5) Филипп.
6) Варфоломей.
7) Фома.
8) Матфей.
9) Иаков Алфеев.
10) Леввей.
11) Симон Кананит.
12) Иуда Искар.

Марк III:16–19
1) Симон Петр.
2) Иаков.
3) Иоанн.
4) Андрей.
5) Филипп.
6) Варфоломей.
7) Матфей.
8) Фома.
9) Иаков Алфеев.
10) Фаддей.
11) Симон Кананит.
12) Иуда Искар.

Лука VI:14–16
1) Симон Петр.
2) Андрей.
3) Иаков.
4) Иоанн.
5) Филипп.
6) Варфоломей.
7) Матфей.
8) Фома.
9) Иаков Алфеев.
10) Симон Зилот.
11) Иуда Иаковлев.
12) Иуда Искар.

Деян I:13–26
1) Петр.
2) Иоанн.
3) Иаков.
4) Андрей.
5) Филипп.
6) Фома.
7) Варфоломей.
8) Матфей.
9) Иаков Алфеев.
10) Симон Зилот.
11) Иуда Иаковлев.
12) Матфий.
Не подлежит никакому сомнению, что Симон есть одно и тоже лицо с Петром. Он поставляется во всех четырех списках на первом месте (но в Деян не называется Симоном), Филипп везде на пятом, Иаков Алфеев на девятом, а Иуда Искариот (замененный в Деян I:26 Матфием) на последнем. Эти лица служат как бы разделителями апостольских списков на три «кватерниона», по четыре лица в каждом. Некоторые лица в списках, хотя и называются разно, должны быть тожественны, потому что если принять, что здесь поименованы разными названиями разные же лица, то это не будет согласно с прямыми показаниями синоптиков что апостолов было «двенадцать», молчаливым признанием в I:13 Деян со стороны писателя Деяний той же истины и ясным в I:26. С одной стороны, элементарные и слишком простые характеристики, данные апостолами («Симон, называемый Петром», «брат его», «мытарь», «кананит», «предатель» и проч.), а с другой — колебания в названиях одних и тех же лиц (если мы признаем, что они были действительно тожественны) служат непререкаемым свидетельством: a) отсутствия подлога или вымысла; б) древнего, при Самом Христе, возникновения апостольства, как факта, в) составления списков после воскресения Христа. Потому что: а) каким образом мы могли бы допустить здесь намеренный подлог или вымысел, если лица, составлявшие списки, при всех разноречиях соблюли значительное сходство, которое вполне позволяет считать списки тожественными? С другой стороны, различия в списках не дают нам никакого права подозревать евангелистов во взаимных соглашениях и заимствованиях друг у друга. Можно заимствовать и переиначить какой-нибудь факт, но редко и только при крайней небрежности заимствовать и переиначить, или, лучше, при заимствовании переиначить такое простое дело, как небольшое количество имен каких-нибудь людей. Таким образом, не может подлежать сомнению, что евангелисты, так сказать, списали имена с действительных лиц, но не обратили внимания на то, что составленные ими списки вызовут с течением времени крупные недоразумения или подадут к ним повод. б) Если бы апостолы не были призваны Самим Христом, то мы могли бы ожидать более пространных о них рассуждений, изображения их деятельности и проч.; но в списках почти совсем нет об этом речи. Какое значение и что за важность заключались в обстоятельстве, что такой-то был, напр., братом другого? В кратком историческом рассказе, лишенном всяких исторических подробностей, об этом, вероятно, не стоило бы и упоминать. Но иное дело, если апостолы имели реальное (а не вымышленное) отношение ко Христу. Обстоятельство, что Он избрал и послал на проповедь такого-то и вместе с ним его брата, имеет не только реальное, но и слишком трогательное значение, — тем более, что, как показывает последующая речь, тут не было и следа какого-нибудь непотизма, свойственного церковной жизни последующих времен. в) Если факт призвания апостолов и посольства их на проповедь был исторически современен Христу, то, как нужно думать, составление самых списков, рассматриваемое, как факт, произошло после Его смерти и воскресения. Если бы было иначе, т. е. если бы составление списков и самый акт избрания были одновременно или произошли весьма близко одно от другого, то мы, может быть, встретились бы только с такими характеристиками, как «сыновья грома» (BoanhrgeV, Мк III:17), но не имели бы такой характеристики, как «предатель». 2) Сделав эти общие замечания, приступим к рассмотрению в частностях 2 и последующих стихов, где говорится об апостолах. Прежде всего, здесь обращает на себя внимание слово «апостол». Оно встречается здесь в первый раз в Евангелии Матфея и больше ни разу, у Марка об апостолах упоминается только один раз, и именно после того, как они уже совершили свое первое путешествие VI:30. У Ин слово «апостол» встречается в XIII:16, но в общем смысле — посланного, а ученики не называются апостолами ни разу. Исключение составляет Лука, который упоминает об апостолах несколько раз, и именно там же, где Матфей и Марк, и кроме того, во всех «важных случаях» (VI:13; IX:10; XI:49; XVII:5; XXII:14; XXIV:10). Всего только единичное упоминание об апостолах у Матфея и Марка Бенгель объясняет тем, что апостолы были до тех пор больше учениками, чем апостолами. Но после сошествия Св Духа двенадцать никогда не назывались учениками, а апостолами. Учениками же в Деян называются лица, которые или учили вместе с апостолами, или учились у них. Матфей просто перечисляет апостолов по именам, но Марк и Лука сообщают, что именно при этом они или названы были апостолами (Лк VI:13), или что по случаю этого призвания некоторым апостолам были даны другие имена (Мк III:16–17). Симон только в Евангелии Матфея называется «первым» (prwtoV), но на этом перечисление и кончается, и о дальнейших апостолах не говорится, что это был «второй», «третий» и т. д. Объяснение смысла этого числительного весьма трудно. Католические экзегеты пользуются этим случаем, чтобы напечатлеть в уме своих читателей идеи о верховенстве и власти Петра над всеми апостолами, а затем о «приматстве» Петра и римских первосвященников. Протестанты, конечно, с ними не согласны. Так, Беза, отрицая приматство римских пап, полагал, что слово «первый» вставлено здесь в Евангелии Матфея «облыжно» (mendose), и потому должно быть изъято. С своей стороны католические экзегеты утверждают, что prwtoV (первый) имеется во всех кодексах — греческих, латинских, еврейских, и проч. Далее, говорят католические экзегеты, греки, которых католики считают схизматиками, отрицающими первенство Петра, вероятно исключили бы слово «первый» из Евангелия, если бы только это возможно было сделать «честно», т. е. без всякого ущерба для истины. Первенство Петра дает повод католическим богословам и к другого рода рассуждениям, которые не лишены интереса, но, по-видимому, не всегда клонятся к возвышению кафедры римского первосвященника. Некоторые католики сильно возвышают Петра не только над апостолами, но и над епископами, считая почти немыслимым, чтобы епископы имели право быть преемниками Петра и прочих апостолов. «Скажешь: епископы, как говорится, суть преемники апостолов. Отвечаю: так говорится только по аналогии и ради некоторого удобства, в том только смысле, что епископы получают от апостолов власть рукоположения и епископской юрисдикции, и потому, что епископы превосходят других священников так же, как двенадцать апостолов превосходили 70 учеников; в противном случае у епископов не доставало бы апостольской власти, и именно тройной. Но власть епископов простирается только на их собственные диоцезы, а власть апостолов на все народы, рассеянные по всему миру. Таким образом, между двумя учреждениями — апостольством и епископством нельзя, собственно говоря, проводить даже и сравнения. Власть апостолов в церкви была высшею и гораздо большею, чем власть епископов. Ибо апостолы были научены и посланы непосредственно Христом Господом, будучи как бы приближенными легатами Христа с абсолютной властью над всем миром, и с высшей властью над всею Церковью, чтобы именно везде иметь власть, во-первых, проповедовать Евангелие и подтверждать свою проповедь даром языков и чудесами, а также и писать литературные произведения; ибо апостолы имели власть писать канонические книги, — как это и было фактически, когда Матфей и Марк написали Евангелия, — канонические послания и Апокалипсис; во-вторых, имели повсюду власть основывать церкви и пр.». Если слово «первый» доставляет немало экзегетического труда католическим ученым экзегетам, то не менее доставляет оно затруднений и ученым протестантским богословам, которым дает поводы рассуждать о пресловутых немецких «рангах». При этом совсем почти забывается, что у других синоптиков в параллелях к рассматриваемому месту нет ни малейшего намека на слово «первый», и что по учению Самого же Христа, сказанному ученикам, тот, кто хотел быть «первым» в Его Царстве, должен быть из всех последним и всем слугою. Общий смысл протестантских рассуждений об этом предмете можно выразить тем, что Петр был только первым между равными, т. е. апостолами. Это подтверждается последующей историей жизни апостола, когда ему было сказано Христом, что «на этом камне» Он учредит Церковь Свою и врата адовы ее не одолеют. Петр первый после сошествия Св. Духа выступает с проповедью от лица всех учеников и первый же проповедует язычникам. Спаситель иногда обращается к Петру, как первому (Мф XXVI:40; Лк XXII:31; см. также Мф XVII:24; Деян II:37; I:15; II:14; IV:8; V:29). Но в дальнейших соображениях относительно этого «первенства» Петра «между равными» мнения опять разнятся. По мнению некоторых протестантских экзегетов слово «первый» имеет отношение только к «порядку», хотя и не имеет точного значения, что Петр был «первый» по рангу или авторитету. Все апостолы были одинакового и ранга, и авторитета. Их должность была одинакова. Внутри этого сословия не было «иерархии». Но, как и всегда бывает в среде всяких лиц, равных по должности, и в среде апостолов существовали различия по характеру, дарам и положению. Слово может означать только, что Петр был выдающеюся личностью в среде апостолов. В виду такого, довольно-таки значительного, разнообразия мнений интересно навести справку у Златоуста и посмотреть, как он именно толковал рассматриваемое слово. Он говорит: «первый… Петр. Потому что был еще и другой Симон, Кананит. Марк перечисляет апостолов по достоинству, после двух верховных поставляя Андрея; но Матфей перечисляет не так, а иначе; он ставит выше себя Фому, который был гораздо ниже». Это толкование может быть не покажется вполне удовлетворительным. Но из него, во всяком случае, видно, что на одни и те же выражения можно смотреть совершенно иначе сравнительно с тем, как смотрят католические и протестантские богословы. Мы не имеем в виду дать такого толкования, которое не подлежало бы никакой критике и сразу же устраняло все дальнейшие вопросы и недоразумения. Заметим, однако, что многое, что первоначально представляется людям в совершенно естественном виде, с течением времени приобретает значение, которого оно не имело при самом первом своем появлении или возникновении. Чтобы Сам Христос где-нибудь назвал Петра «первым» и поставил его главою над всеми апостолами, — этого ни откуда не видно. Значение слова «первый», отнесенного к Петру евангелистом, лучше всего было бы понятно, если бы мы продолжили это исчисление, и пред именем каждого дальнейшего апостола поставили соответствующий числительный, т. е. второй, третий и т. д., до двенадцатого. В таком случае сразу же было бы видно, что вся речь евангелиста была бы испещрена числительными, в которых не было никакой особенной надобности и которые без всякой нужды только удлиняли и растягивали бы речь. Здесь заметим, что то, что написал евангелист, на практике часто бывает и у нас. Составляя какие-нибудь списки, мы редко снабжаем все имена соответствующими числительными, а ставим 1, 5, 10 и проч. Написав слово «prwtoV», евангелист, может быть, хотел этим только показать, что всех апостолов можно было легко пересчитать, но этим перечислением предоставил, ради краткости речи, заниматься самим читателям, если бы они этого пожелали. Если бы евангелист хотел означить через «prwtoV» высшее достоинство Петра, то поставил бы это числительное с членом. — При этом, однако, вовсе не отрицается мысли, что как Матфей, так и другие евангелисты и писатель Деяний относились к Петру о особенным уважением и даже считали его «первым между равными». Нельзя только утверждать, что такое уважение они намерены были выразить посредством каких-либо числительных. Но если бы было и совершенно иначе, т. е. если бы евангелист хотел через prwtoV выразить высшее достоинство Петра пред прочими апостолами, то и в таком случае это не давало бы римским папам никакого права высказывать какие-либо собственные претензии и преимущества, и прикрывать их авторитетом апостола или апостолов, потому что личные достоинства ни одного человека не могут быть перенесены на других лиц и принадлежат только ему одному. — Первоначальное имя Петра, как это ясно видно особенно из Евангелия Иоанна, было еврейское — Симон (Шимеон), что значит «слышание» (а не слушатель), то же, что Симеон. Производство имени Петр от еврейского патар, раа — решать, разлагать на части, истолковывать сны, излагать, не может быть принято. Греческое имя Петр значит то же, что еврейское Кифа = камень. Так по объяснению Самого Спасителя (Ин I:42). Рядом с Петром евангелист поставляет его брата Андрея, который по Иоанну (I:40) был призван раньше Петра. Андрей и Филипп — имена греческие, первое значит «взрослый, зрелый, мужественный, муж, человек», а второе — «любитель лошадей» или «коней». Предположение, что оба апостола имели еще и еврейские имена, хотя и возможно, но ни на чем не основано. Во всяком случае, эти евр. имена их нам совершенно неизвестны. Из Евангелий и Деяний об Андрее мало известно. Думают, что он, вместе с Филиппом, был, после Петра, Иакова и Иоанна, особенно близок к Спасителю (Мк XIII:3; Ин VI:8; XII:22). По Евсевию (Ц. И. III:1) он проповедовал в Скифии. По древнему преданию, занесенному в русскую летопись, Андреем положено было начало христианства и в России. «Проходя с своею проповедью Фракию, Скифию и Сарматию, он доходил будто бы до Днепровских гор, где после возник Киев» (проф. И. Знаменский). Умер по преданию в Ахаии, распятый на кресте. Епифаний (Haeres LI:17) полагает, что Андрей был старший брат Петра; но некоторые считают его младшим, потому что евангелист называет его именно братом Петра. Следующие за Андреем апостолы, Иаков и Иоанн, были сыновья Зеведея, из рыбаков на Галилейском озере. Имя их матери было Саломия (ср. Мф XXVII:56; Мк XV:40; XVI:1). Если ее именно Иоанн называет сестрою Богоматери (XIX:25), то Иаков и Иоанн были двоюродными братьями Спасителя. Оба они работали с своим отцом и их деятельность была настолько успешна, что у них были наемные работники, хотя это и не подразумевает слишком многого. В Евангелии говорится, что у них была только одна лодка. Если лодка Зеведея была похожа на современные лодки на Галилейском озере, то в ней могло помещаться четверо людей, и она могла вмещать в себе 6 или 7 тонн. Но, вероятно, размеры лодок были тогда больше, чем теперь, при процветании рыбного промысла. Наемная же плата рыбакам была, вероятно, такая же, как и работникам в винограднике, т. е. динарий в день. Марк упоминает об Иакове и Иоанне прежде Андрея; то же и в Деян I:13. О Зеведее упоминается здесь, вероятно, для того только, чтобы отличить его сына, Иакова, от Иакова Алфеева, упоминаемого после. Иоанн был писателем нашего четвертого Евангелия.
Adam Clarke: Commentary on the Bible - 1831
10:2: Apostles - This is the first place where the word is used. ΑποϚολος, an apostle, comes from αποϚελλω, I send a message. The word was anciently used to signify a person commissioned by a king to negotiate any affair between him and any other power or people. Hence αποϚολοι and κηρυκες, apostles and heralds, are of the same import in Herodotus. See the remarks at the end of chap. 3.
It is worthy of notice, that those who were Christ's apostles were first his disciples; to intimate, that men must be first taught of God, before they be sent of God. Jesus Christ never made an apostle of any man who was not first his scholar or disciple. These twelve apostles were chosen.
1. That they might be with our Lord, to see and witness his miracles, and hear his doctrine.
2. That they might bear testimony of the former, and preach his truth to mankind.
The first, Simon, who is called Peter, and Andrew his brother; etc. - We are not to suppose that the word πρωτος, first, refers to any kind of dignity, as some have imagined; it merely signifies the first in order - the person first mentioned. A pious man remarks: "God here unites by grace those who were before united by nature." Though nature cannot be deemed a step towards grace, yet it is not to be considered as always a hinderance to it. Happy the brothers who are joint envoys of Heaven, and the parents who have two or more children employed as ambassadors for God! But this is a very rare case; and family compacts in the work of the ministry are dangerous and should be avoided.
Albert Barnes: Notes on the Bible - 1834
10:2: Now the names of the twelve apostles - The account of their being called is more fully given in Mar 3:13-18, and Luk 6:12-19. Each of those evangelists has recorded the circumstances of their appointment. They agree in saying it was done on a mountain; and, according to Luke, it was done before the sermon on the mount was delivered, perhaps on the same mountain, near Capernaum. Luke adds that the night pRev_ious had been spent "in prayer" to God. See the notes at Luk 6:12.
Simon, who is called Peter - The word "Peter" means a rock. He was also called Cephas, Joh 1:42; Co1 1:12; Co1 3:22; Co1 15:5; Gal 2:9. This was a Syro-Chaldaic word signifying the same as Peter. This name was given probably in reference to the "resoluteness and firmness" which he was to exhibit in preaching the gospel. Before the Saviour's death he was rash, impetuous, and unstable. Afterward, as all history affirms, he was firm, zealous, steadfast, and immovable. The tradition is that he was at last crucified at Rome with his head downward, thinking it too great an honor to die as his Master did. See the notes at Joh 21:18. There is no certain proof, however, that this occurred at Rome, and no absolute knowledge as to the place where he died.
James the son of Zebedee, and John his brother - This James was killed by Herod in a persecution, Act 12:2. The other James, the son of Alpheus, was stationed at Jerusalem, and was the author of the epistle that bears his name. See Gal 1:19; Gal 2:9; Act 15:13. A James is mentioned Gal 1:19 as "the Lord's brother." It has not been easy to ascertain why he was thus called. He is here called the son of "Alpheus," that is, of Cleophas, Joh 19:25. Alpheus and Cleophas were but different ways of writing and pronouncing the same name. This Mary, called the mother of James and Joses, is called the wife of Cleophas, Joh 19:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: apostles: Luk 6:13, Luk 9:10, Luk 11:49, Luk 22:14; Act 1:26; Eph 4:11; Heb 3:1; Rev 18:20
Simon: Mat 4:18, Mat 16:16-18; Mar 1:16, Mar 1:17, Mar 3:16; Luk 6:14; Joh 1:40-42; Act 1:13; Pe1 1:1; Pe2 1:1
Andrew: Mar 1:29, Mar 3:18, Mar 13:3; Joh 6:8, Joh 12:22
James: Mat 4:21, Mat 17:1, Mat 20:20, Mat 26:37; Mar 3:17; Luk 5:10; Joh 21:2; Act 12:2; Co1 15:7
John: Luk 22:8; Joh 13:23, Joh 20:2, Joh 21:20, Joh 21:24; Act 3:1; Jo1 1:3, Jo1 1:4; Jo2 1:1; Jo3 1:1; Rev 1:1, Rev 1:9, Rev 22:8
Geneva 1599
10:2 Now the names of the twelve apostles are these; The (a) first, Simon, who is called Peter, and Andrew his brother; James [the son] of Zebedee, and John his brother;
(a) Theophylact says that Peter and Andrew are called the first, because they were first called.
John Gill
10:2 Now the names of the twelve apostles are these,.... This is the first time these disciples are called "apostles", they were learners before; now being instructed, they are sent forth to preach publicly, and therefore are called apostles, or messengers, persons that were sent: so the elders of the priesthood are called , "the apostles", or messengers "of the sanhedrim" (n), to whom the high priest were delivered, before the day of atonement. So six months in the year, "apostles", or messengers, were sent by the (o) sanhedrim, throughout all the land of Israel, and to the captive Jews in other parts, to give notice of the new moon; in allusion to which, the disciples might be so called. It was proper to give the names of them, for the truth of the history, and confirmation of it; for the sake of the persons themselves, and the honour done them; and for the exclusion and detection of false apostles.
The first, Simon, who is called Peter; his pure Hebrew name was Simeon, as he is called, Acts 15:14 but in the then Jerusalem dialect, and in Rabbinical language, this name is frequently read and pronounced "Simon", as here: we often read of R. Simon, and of R. Juda bar Simon, in both Talmuds (p). This apostle is also called Peter, to distinguish him from Simon the Canaanite, and which signifies a stone, or rock, in allusion to the object of his faith, and the steadiness of it. He is said to be the "first"; not that he was the head of the rest of the apostles, or had any primacy, dominion, and authority over them; but because he was first called, and was the first that was to open the door of faith to the Gentiles: but chiefly he is said to be so for order's sake; for, some one in the account must be named first, and he as proper as any:
and Andrew his brother; who was called at the same time with him, and therefore are put together. This name is also to be met with in the Talmudic writings; see Gill on Mt 4:18.
James the son of Zebedee, and John his brother; these two were called next and together, and therefore are placed in this order: the former is so called, to distinguish him from another James, the son of Alphaeus, after mentioned; and the latter is the beloved disciple; these were surnamed "Boanerges", that is, "sons of thunder".
(n) Misn. Yoma, c. 1. sect. 5. (o) Misn. Roshhashana, c. 1. sect. 3. & Maimon. & Bartenora in ib. (p) T. Hieros. Shekalim, fol. 46. 4. Bab. Sabbath, fol. 55. 1. & Bava Kama, fol. 47. 2.
John Wesley
10:2 The first, Simon - The first who was called to a constant attendance on Christ; although Andrew had seen him before Simon. Acts 1:13.
Robert Jamieson, A. R. Fausset and David Brown
10:2 Now the names of the twelve apostles are these--The other Evangelists enumerate the twelve in immediate connection with their appointment (Mk 3:13-19; Lk 6:13-16). But our Evangelist, not intending to record the appointment, but only the Mission of the Twelve, gives their names here. And as in the Acts (Acts 1:13) we have a list of the Eleven who met daily in the upper room with the other disciples after their Master's ascension until the day of Pentecost, we have four catalogues in all for comparison.
The first, Simon, who is called Peter--(See on Jn 1:42).
and Andrew his brother; James the son of Zebedee, and John his brother--named after James, as the younger of the two.
10:310:3: Յա՛կովբոս Զեբեդեայ, եւ Յովհա՛ննէս եղբայր նորա. Փիլի՛պպոս, եւ Բարթողովմէ՛ոս. Թո՛վմաս, եւ Մատթէ՛ոս մաքսաւոր. Յա՛կովբոս Ալփեայ, եւ Ղաբէ՛ոս՝ որ անուանեցաւն Թադէ՛ոս[166]. [166] Ոսկան. Բարդուղօմէոս։ Ոմանք. Եւ Ղաբբիոս, կամ՝ Ղեբէոս, որ անուանեցաւ։
3 Զեբեդէոսի որդի Յակոբոս եւ նրա եղբայրը Յովհաննէս, Փիլիպպոս եւ Բարթողոմէոս, Թովմաս եւ Մատթէոս մաքսաւոր, Ալփէոսի որդի Յակոբոս եւ Ղեբէոս[12], որ Թադէոս կոչուեց [12] 12. Լաւագոյն յուն. բն. ունեն Ալփէոսի որդի Յակոբոս եւ Թադէոս:
3 Յակոբոս Զեբեդեան եւ անոր եղբայրը Յովհաննէս, Փիլիպպոս եւ Բարթողիմէոս, Թովմաս եւ Մատթէոս մաքսաւոր, Յակոբոս Ալփեան եւ Ղեբէոս որ Թադէոս մականուանուեցաւ,
Յակովբոս Զեբեդեայ եւ Յովհաննէս եղբայր նորա, Փիլիպպոս եւ Բարթողոմէոս, Թովմաս եւ Մատթէոս մաքսաւոր, Յակովբոս Ալփեայ եւ Ղէբէոս որ անուանեցաւն Թադէոս:

10:3: Յա՛կովբոս Զեբեդեայ, եւ Յովհա՛ննէս եղբայր նորա. Փիլի՛պպոս, եւ Բարթողովմէ՛ոս. Թո՛վմաս, եւ Մատթէ՛ոս մաքսաւոր. Յա՛կովբոս Ալփեայ, եւ Ղաբէ՛ոս՝ որ անուանեցաւն Թադէ՛ոս[166].
[166] Ոսկան. Բարդուղօմէոս։ Ոմանք. Եւ Ղաբբիոս, կամ՝ Ղեբէոս, որ անուանեցաւ։
3 Զեբեդէոսի որդի Յակոբոս եւ նրա եղբայրը Յովհաննէս, Փիլիպպոս եւ Բարթողոմէոս, Թովմաս եւ Մատթէոս մաքսաւոր, Ալփէոսի որդի Յակոբոս եւ Ղեբէոս[12], որ Թադէոս կոչուեց
[12] 12. Լաւագոյն յուն. բն. ունեն Ալփէոսի որդի Յակոբոս եւ Թադէոս:
3 Յակոբոս Զեբեդեան եւ անոր եղբայրը Յովհաննէս, Փիլիպպոս եւ Բարթողիմէոս, Թովմաս եւ Մատթէոս մաքսաւոր, Յակոբոս Ալփեան եւ Ղեբէոս որ Թադէոս մականուանուեցաւ,
zohrab-1805▾ eastern-1994▾ western am▾
10:33: Филипп и Варфоломей, Фома и Матфей мытарь, Иаков Алфеев и Леввей, прозванный Фаддеем,
10:3  φίλιππος καὶ βαρθολομαῖος, θωμᾶς καὶ μαθθαῖος ὁ τελώνης, ἰάκωβος ὁ τοῦ ἁλφαίου καὶ θαδδαῖος,
10:3. Φίλιππος (a-Filippos) καὶ (and) Βαρθολομαῖος, (a-Bartholomaios) Θωμᾶς (a-Thomas) καὶ (and) Μαθθαῖος (a-Maththaios) ὁ (the-one) τελώνης, (a-finish-purchaser) Ἰάκωβος (an-Iakobos) ὁ (the-one) τοῦ (of-the-one) Ἁλφαίου (of-an-Alfaios) καὶ (and) Θαδδαῖος, (a-Thaddaios)
10:3. Iacobus Zebedaei et Iohannes frater eius Philippus et Bartholomeus Thomas et Mattheus publicanus et Iacobus Alphei et ThaddeusJames the son of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the publican, and James the son of Alpheus, and Thaddeus,
3. Philip, and Bartholomew; Thomas, and Matthew the publican; James the of Alphaeus, and Thaddaeus;
10:3. James of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the tax collector, and James of Alphaeus, and Thaddaeus,
Philip, and Bartholomew; Thomas, and Matthew the publican; James [the son] of Alphaeus, and Lebbaeus, whose surname was Thaddaeus:

3: Филипп и Варфоломей, Фома и Матфей мытарь, Иаков Алфеев и Леввей, прозванный Фаддеем,
10:3  φίλιππος καὶ βαρθολομαῖος, θωμᾶς καὶ μαθθαῖος ὁ τελώνης, ἰάκωβος ὁ τοῦ ἁλφαίου καὶ θαδδαῖος,
10:3. Iacobus Zebedaei et Iohannes frater eius Philippus et Bartholomeus Thomas et Mattheus publicanus et Iacobus Alphei et Thaddeus
James the son of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the publican, and James the son of Alpheus, and Thaddeus,
10:3. James of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the tax collector, and James of Alphaeus, and Thaddaeus,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 (Мк III:18, 19; Лк VI:15, 17; Деян I:13). Эти имена, кроме Матфея, указываются Матфеем в первый раз. В последующих главах Евангелия Матфея никто из этих лиц, кроме Иуды предателя, не называется. Этот стих имеет множество разночтений, так что определение, как следует читать, еще в древности считалось весьма затруднительным. О Филиппе, присоединившемся ко Христу на другой день после Андрея, Симона Петра и Иоанна (Ин I:43), известно немногое. Вместе с Петром и Андреем он был рыбаком и жил в Вифсаиде (западной, пригород Капернаума). Филипп евангелист, о котором упоминается в Деян, был другая личность. О Филиппе апостоле упоминается в Деян после вознесения (I:13); также в нескольких местах Евангелия Иоанна (I:44–49; VI:5, 7; XII:21, 22; XIV:8, 9). За исключением этого мы имеем только недостоверные предания о жизни и деятельности апостола. Евсевий (Ц. И. III:30; V:24) со слов Климента Александрийского и Поликарпа, епископа Ефесского, исчисляет апостолов, «которые, вопреки людям, отвергающим брак, жили в состоянии брачном». «Будут ли они порицать и апостолов?» спрашивает Климент. «Петр и Филипп рождали детей; Филипп выдал замуж дочерей». Говорили ещё, что Ап. Филипп помер в Иераполе во Фригии, принимая на себя вместе с Иоанном попечение о церквах Малой Азии. Рассказывая об этом, Евсевий, по-видимому, смешивает Ап. Филиппа и его дочерей с Филиппом благовестником и его дочерьми (см. Ц. И. III:31; V:24). Самое имя Филиппа, как мы говорили выше, есть, очевидно, греческое; но некоторыми досужими средневековыми экзегетами производилось от еврейских слов, которые означают отверстие лампадки (os lampadis или lampadarius), от евр. пе, рот, и лаппид, лампада, светильник, факел, потому что рот Филиппа был похож на лампаду, просвещавшую мир. — За Филиппом у всех синоптиков следует Варфоломей, но в Деян I:13 Фома. Так как о Нафанаиле не упоминается ни в одном из имеющихся у нас апостольских списков, то это дало повод некоторым отцам, в числе которых были Златоуст и Августин, думать, что Нафанаил не принадлежал к числу 12. Даже в самое новейшее время высказывалось мнение, что это был Матфей. Однако для таких мнений не встречается нигде никакого подтверждения. По очень распространенному преданию, хотя и не особенно древнему, Нафанаил был одно и тоже лицо с Варфоломеем. Это предание подтверждается тем, что в Евангелии Иоанна вовсе не упоминается о Варфоломее, а только о Нафанаиле (Ин I:46–50; XXI:2). Слово Варфоломей было не именем, а отчеством (сын Фалмая), и, следовательно, имя апостола было другое. С Филиппом в Еванг. Иоанна поставляется в связь Нафанаил, а у Мф и Марка (kai) Варфоломей. Поэтому предполагали, что Варфоломей — одно и тоже лицо с Нафанаилом. Некоторые предполагали также, что Варфоломей-Нафанаил был брат Филиппа; но такое предположение ни на чем не основано, и весьма невероятно. Евангелист Иоанн, сказав об Андрее, что он нашел и привел к Иисусу Христу «брата» своего Симона, никакого подобного же замечания не делает относительно Филиппа, когда он нашел Нафанаила. Думают, что имя Варфоломей было не еврейское, а арамейское. Значение этого имени средневековые экзегеты производили от евр. бар — сын, фала — вешать, подвешивать (дат. suspendere) и майим — воды, думая, что чудо превращения воды в вино в Кане Галилейской совершено было ради Варфоломея, который был женихом на этом брачном пире. Такое мнение по всей справедливости следует отнести к области ни на чем не основанных вымыслов, хотя оно и принимается некоторыми нашими церковными историками, напр., Филаретом, архиеп. Черниговск. (см. его «Жития Св» под 11 июня). Гораздо вероятнее производить название Варфоломея от евр. бар — сын, и Толмай или Талмай, собственное имя, встречающееся у Нав XV:14; 2 Цар III:3 (Фалмай). Производство имени от «сын Птоломея» еще менее вероятно, чем первое. Кто был этот Фалмай, неизвестно; немногое известно и об его сыне, сделавшемся учеником Спасителя. Нафанаила встречаем на берегу Галилейского озера по воскресении (Ин XXI:2). — Фома поставляется у Марка и Луки после Матфея. Это было, вероятно, также арамейское имя и означало, как и в еврейском, близнец, по-гречески Дидим (Ин XI:16; XX:24; XXI:2). Но встречаются и сближения имени Фома с греч. ависсос, бездна, потому что «чем дольше он сомневался в воскресении, тем глубже была и его вера». Такое толкование, которое принадлежит одному средневековому экзегету, едва ли может быть принято. По преданию Фома проповедовал Евангелие в Парфии или Персии, а тело его было похоронено в Едессе. Златоуст упоминает об его гробнице, как об одной из четырех подлинных апостольских гробниц. У Евсевия (Ц. И. I:13) сохранилось предание, что Фома назывался еще Иудой: «Иуда, он же и Фома». — По словам Златоуста Матфей поставляет себя после Фомы «по скромности». Но кроме одного факта, нельзя, по-видимому, вывести ничего из такого постановления. Если Матфей действительно поставил себя после Фомы «по скромности», то возникает вопрос, почему же он не сохранил такой скромности по отношению к другим апостолам, а только именно к Фоме? Матфей называет себя здесь «мытарем» и так делает, может быть, действительно по скромности, хотя и не ясно, почему это воспоминание о прежней деятельности было именно уместно в настоящем случае. Может быть, Матфей хотел выразить здесь ту мысль, что он, мытарь, человек, прежде считавшийся всеми совершенно недостойным и отверженным, теперь однако удостоился столь великой чести, сделавшись не только учеником Спасителя, но и будучи послан им на такое великое дело, как проповедь о наступлении Царства Божия. В рассматриваемом месте Матфей ясно отожествляет себя с лицом, упомянутым им же в IX:9. Он был писателем Евангелия, которое издревле носило его имя. Некоторые предполагали, что он был брат Фомы — они и были именно близнецы. Но положительного об этом ничего сказать невозможно. — Относительно Иакова Алфеева прежде всего заметим, что в агиологии, принятой в нашей церкви (см. Полный Месяцеслов Востока, Арх. Сергия, 2-е изд. 1901 г.), три Иакова, о которых упоминается в Новом Завете, принимаются за три разных лица, а именно: Иаков Зеведеев (30 апр., 30 июня), Иаков Алфеев (9 окт.) и Иаков, брат Господень (23 окт.). Что Иаков Зеведеев, упомянутый во 2-м ст., не тожествен с Иаковом Алфеевым, об этом едва ли нужно говорить в виду того, что сами евангелисты ясно различают этих лиц, и, конечно, в целях этого именно различения прибавляют Зеведеев и Алфеев. Что же касается отношения Иакова Алфеева к Иакову, брату Господню, то предания и мнения об этом предмете так неопределенны и запутаны, что решительно нет возможности сказать или установить что-либо точное об этих апостолах. Некоторые средневековые писатели принимали, что этот Иаков (т. е. Алфеев) был брат Господень, и он же упоминается в посланиях 1 Кор IX:5; XV:7; и к Галатам I:18–19; II:9, 12, потому что Мария (Мк XV:40), жена Алфея, была сестрою Марии, матери Господа, а еванг. Иоанн (XIX:25) назвал жену Алфея Марией Клеоповой; может быть, он одинаково назывался и Клеопой (Клофа) и Алфеем. Или та же Мария по смерти Алфея и после рождения Иакова вышла замуж за Клеопу. Но что Мария Клеопова была сестрою Богоматери, это ничем не подтверждается. Обстоятельство, что две сестры (Богоматерь и Мария Клеопова) назывались одним именем, невероятно. Мнение о тожестве Иакова Алфеева и Иакова, брата Господня, поэтому в настоящее время можно считать совершенно оставленным. Златоуст и Феофилакт различают двух Иаковов, Иакова Зеведеева и Иакова Алфеева, двух Иуд — Фаддея и предателя, трех Симонов — Петра, Кананита и предателя, который также, по словам Феофилакта, назывался Симоном. Но об Иакове, брате Господнем, в толкованиях рассматриваемого места Евангелия Матфея, не упоминают. Этот Алфей, отец Иакова, не был тот же Алфей, который был отец Матфея, Мк II:14. У Алфея от Марии родились Иаков и Иуда. Иаков называется Малый или Меньший (mikroV — Мк XV:40), т. е. возрастом, как желают некоторые; или, может быть, по времени призвания он был моложе Иакова Большого, брата Иоанна. По словам Цана, о втором Иакове существует большое разнообразие текстуального предания, которое, по-видимому, возникло вследствие стремления изгладить разноречии между евангелистами. Рядом с очень натянутыми примирениями и комбинациями, которые уже вследствие одной своей недостаточности и невероятности оставляются без рассмотрения, подозрительны и гармонические тексты, где у Матфея и Марка имеются одинаковые имена. — Если мы встречаемся с таким разнообразием мнений относительно Иакова Алфеева, то предания о следующем апостоле, упоминаемом евангелистом, Леввее, еще более запутаны. Златоуст различает Иуду Искариота и Иуду Леввея, прозванного Фаддеем; его Лука называет Иаковлевым, говоря: Иуда Иаковлев. Августин думает, что один и тот же апостол назывался тремя именами, т. е. Фаддеем, Леввеем и Иудой, «потому что кто запрещал когда-нибудь называться кому-нибудь двумя или тремя именами?» Исторически ничего нельзя возразить против того, что один апостол назывался тремя именами. В средние века вообще установилось мнение, что Фаддей был тот, которого Лука называет Иудой Иаковлевым, т. е. братом Иакова — писатель послания Иуды. По Венгелю Фаддей и Леввей (тад и леб) суть синонимы и оба эти названия означают человека сердечного. Высказывалось мнение, что Фаддей было именем, несколько соблазнительным для апостола, потому что арамейское слово тад означает собственно женскую грудь. Поэтому название его было заменено соответствующим Леввей, которое сходно с первым, потому что означает сердце, но было более, так сказать, прилично апостолу. Слова Луки, что кроме предателя еще один апостол назывался Иудой, сильно, по словам Цана, подтверждаются Ин XIV:22, и этим одним удовлетворительно объясняется упорное наименование предателя Искариотом.
Adam Clarke: Commentary on the Bible - 1831
10:3: Bartholomew - Many are of opinion that this was Nathanael, mentioned Joh 1:46, whose name was probably Nathanael bar Talmai, Nathanael, the son of Talmai: here, his own name is repressed, and he is called Bar Talmai, or Bartholomew, from his father.
Matthew the publican - The writer of this history. See the preface.
James the son of Alpheus - This person was also called Cleopas, or Clopas, Luk 24:18; Joh 19:25. He had married Mary, sister to the blessed Virgin, Joh 19:25.
Albert Barnes: Notes on the Bible - 1834
10:3: Philip and Bartholomew - These two were probably sent out together. Philip was a native of Bethsaida, the city of Andrew and Peter. He is not the same as Philip the evangelist, mentioned in Act 6:5; Act 21:8. Bartholomew (literally, "the son of Tolmai").
Thomas - Literally, "a twin," in reference to which he is also called "Didymus," Joh 11:16. For his character, see the notes at Joh 20:25. "And Matthew the publican." See the notes at Mat 9:9. "James the son of Alpheus." See the note above.
And Lebbeus, called Thaddeus - These two words have the same signification in Hebrew. Luke calls him "Judas," by a slight change from the name "Thaddeus." Such changes are common in all writings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: Philip: Mar 3:18; Luk 6:14; Joh 1:43-46, Joh 6:5-7, Joh 12:21, Joh 12:22, Joh 14:9
Thomas: Luk 6:15; Joh 11:16, Joh 20:24-29, Joh 21:2
Matthew: Mat 9:9; Mar 2:14; Luk 5:27, Levi, Luk 6:15; Act 1:13
James: Mat 27:56; Mar 3:18; Luk 6:15, Luk 6:16; Act 1:13, Act 12:17, Act 15:13, Act 21:18; Gal 1:19, Gal 2:9; Jam 1:1
Lebbaeus: Mar 3:18; Luk 6:16, Judas the brother of James, Joh 14:22, Judas, not Iscariot, Act 1:13; Jde 1:1
John Gill
10:3 Philip and Bartholomew,.... The first of these was called next; his name is a Greek one, which his parents, though Jews, might take from the Greeks that dwelt among them, see Jn 12:20 mention is made of one R. Phelipi, and Phulipa, in the Jewish writings (q). The latter of these, Bartholomew, is conjectured, by Dr. Lightfoot, to be the same with Nathanael, he being called next in order after Philip; and that his name was Nathanael, , "Bar Talmai", or "the son of Talmai", or "Ptolomy": a name once common to the kings of Egypt: so Talmai, king of Geshur, is by the Septuagint, in 2Kings 3:3 2Kings 13:37 called Tholmi, and in 1Chron 3:2 Tholmai: hence it appears, that Bartholomew is no other than Bartholmi, or the son of Tholmi. We read of one R. Jonathan, , "ben Abtolemus", in the Talmud (r), whether the same name with this, may be considered.
Thomas, and Matthew the publican: by the other evangelists Matthew is mentioned first; but he being the writer of this Gospel, puts Thomas first, which is an instance of his modesty; and also calls himself the "publican", which the other do not: this he mentions, to magnify the grace of God in his vocation. The Jews (s) speak of "Matthai", or "Matthew", as a disciple of Jesus. Thomas was sometimes called Didymus; the one was his Hebrew, the other his Greek name, and both signify a "twin", as it is very likely he was: mention is made of R. Thoma, or Thomas bar Papias, in a Jewish writer (t). Next follow,
James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus: the former of these is so called, to distinguish him from James, the son of Zebedee. This is the James, who was the brother of our Lord, Gal 1:19 and is called "James the less", Mk 15:40. Alphaeus his father, is the same with Cleopas, Lk 24:18 or Cleophas, Jn 19:25. The Hebrew name, which often occurs among the Jews (u), may be pronounced either Chlophi, or Alphi, or with the Greek termination Cleopas, or Alphaeus. The latter of this pair of apostles is the same person with Jude, the writer of the epistle, which bears that name, and was the brother of James, with whom he is coupled: he was called Lebbaeus, either from the town of Lebba, a sea coast town of Galilee, as Dr. Lightfoot thinks; or from the Hebrew word "my heart", as others, either for his prudence, or through the affections of his parents to him; as the Latins call one they love, "meum corculum", "my little heart"; or from "a lion", that being the motto of the tribe of Judah. His surname Thaddaeus, is thought by some to be a deflexion of Jude; or Judas, and as coming from the same root, which signifies "to praise", or "give thanks"; or from the Syriac word, "a breast", and may be so called for the same reason as he was Lebbaeus. Frequent mention is made of this name, "Thaddai", or "Thaddaeus", among the Talmudic (w) doctors. The Jews themselves speak (x) of one "Thodah", as a disciple of Jesus, by whom no doubt they mean this same disciple. Eusebius (y) mentions one Thaddaeus, as one of the seventy disciples, who was sent to Agbarus, king of Edessa, who was healed and converted by him. This Agbarus is reported to have wrote a letter to Jesus Christ, desiring him to come and cure him of his disease; to which Christ is said to return an answer, promising to send one of his disciples, who should do it; and that accordingly, after Christ's death, Thomas sent this Thaddaeus to him.
(q) Massechet Sopherim, c. 21. sect. 7. Bereshit Rabba, sect. 71. fol. 63. 4. (r) T. Bab. Nidda, fol. 19. 1. (s) T. Bab. Sanhedrim, fol. 43. 1. (t) Juchasin, fol. 105. 2. (u) Echa Rabbati, fol. 58. 4. Midrash Kohelet, fol. 60. 4. Juchasin, fol. 92. 1. (w) T. Hieros. Celaim, fol. 27. 2. Sabbat, fol. 6. 1. Erubim, fol. 23. 3. Bab. Sabbat, fol. 123. 1. & Erubim, fol. 71. 2. Juchasin, fol. 81. 1. & 105. 2. & 108. 1. (x) T. Bab. Sanhedrim, fol. 43. l. (y) Eccl. Hist. l. 1. c. 12, 13.
John Wesley
10:3 Lebbeus - Commonly called Judas, the brother of James.
Robert Jamieson, A. R. Fausset and David Brown
10:3 Philip and Bartholomew--That this person is the same with "Nathanael of Cana in Galilee" is justly concluded for the three following reasons: First, because Bartholomew is not so properly an individual's name as a family surname; next, because not only in this list, but in Mark's and Luke's (Mk 3:18; Lk 6:14), he follows the name of "Philip," who was the instrument of bringing Nathanael first to Jesus (Jn 1:45); and again, when our Lord, after His resurrection, appeared at the Sea of Tiberias, "Nathanael of Cana in Galilee" is mentioned along with six others, all of them apostles, as being present (Jn 21:2).
Matthew the publican--In none of the four lists of the Twelve is this apostle so branded but in his own, as if he would have all to know how deep a debtor he had been to his Lord. (See on Mt 1:3; Mt 9:9).
James the son of Alphaeus--the same person apparently who is called Cleopas or Clopas (Lk 24:18; Jn 19:25); and, as he was the husband of Mary, sister to the Virgin, James the Less must have been our Lord's cousin.
and Lebbaeus, whose surname was Thaddaeus--the same, without doubt, as "Judas the brother of James," mentioned in both the lists of Luke (Lk 6:16; Acts 1:13), while no one of the name of Lebbaeus or Thaddaeus is so. It is he who in John (Jn 14:22) is sweetly called "Judas, not Iscariot." That he was the author of the Catholic Epistle of "Jude," and not "the Lord's brother" (Mt 13:55), unless these be the same, is most likely.
10:410:4: Սի՛մովն Կաննանացի, եւ Յո՛ւդա Սկարիովտացի՝ որ եւ մատնեացն զնա[167]։ [167] Ոմանք. Կանանացի։
4 Սիմոն Կանանացի եւ Յուդա Իսկարիովտացի, որ եւ մատնեց նրան
4 Սիմոն Կանանացի եւ Յուդա Իսկարիովտացի, որ մատնեց զանիկա։
Սիմովն Կանանացի եւ Յուդա Իսկարիովտացի, որ եւ մատնեացն զնա:

10:4: Սի՛մովն Կաննանացի, եւ Յո՛ւդա Սկարիովտացի՝ որ եւ մատնեացն զնա[167]։
[167] Ոմանք. Կանանացի։
4 Սիմոն Կանանացի եւ Յուդա Իսկարիովտացի, որ եւ մատնեց նրան
4 Սիմոն Կանանացի եւ Յուդա Իսկարիովտացի, որ մատնեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
10:44: Симон Кананит и Иуда Искариот, который и предал Его.
10:4  σίμων ὁ καναναῖος καὶ ἰούδας ὁ ἰσκαριώτης ὁ καὶ παραδοὺς αὐτόν.
10:4. Σίμων (a-Simon) ὁ (the-one) Καναναῖος (Kanan-belonged) καὶ (and) Ἰούδας (an-Ioudas) ὁ (the-one) Ἰσκαριώτης (an-Iskariotan) ὁ (the-one) καὶ (and) παραδοὺς (having-had-given-beside) αὐτόν. (to-it)
10:4. Simon Cananeus et Iudas Scariotes qui et tradidit eumSimon the Cananean, and Judas Iscariot, who also betrayed him.
4. Simon the Cananaean, and Judas Iscariot, who also betrayed him.
10:4. Simon the Canaanite, and Judas Iscariot, who also betrayed him.
Simon the Canaanite, and Judas Iscariot, who also betrayed him:

4: Симон Кананит и Иуда Искариот, который и предал Его.
10:4  σίμων ὁ καναναῖος καὶ ἰούδας ὁ ἰσκαριώτης ὁ καὶ παραδοὺς αὐτόν.
10:4. Simon Cananeus et Iudas Scariotes qui et tradidit eum
Simon the Cananean, and Judas Iscariot, who also betrayed him.
10:4. Simon the Canaanite, and Judas Iscariot, who also betrayed him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 (Мк III:19; Лк VI:16). Иероним производит имя Кананит от Каны Галилейской, а разноречие у Луки, который называет Ап. Симона Зилотом (VI:15), примиряет тем, что самое слово Кана означает ревность. Так толкуют это слово и некоторые другие экзегеты. По этому толкованию Симон Кананей (так следует читать, а не Кананит, — см. Шюрер, Gesch. d. Jud. Volkes, 1, 486, прим. 138) назывался так исключительно потому, что жил в Кане Галилейской. В новое время это толкование совершенно оставлено, потому что совершенно неизвестно, был ли Симон жителем Каны. Объясняют название апостола не от города Каны, и не от слова Канавой, т. е. житель Ханаана, а просто от еврейского кана — ревновать или каниа — ревность, которые соответствуют греческим zhlow (ревновать) или zhlwthV (ревнитель). Таким образом, название апостола указывает не на жизнь его в Кане Галилейской и не на происхождение из этого города, а только на принадлежность его к партии, которая тогда только еще зародилась в Палестине, именно зилотов. В качестве основания почему это имя не может быть произведено от Каны, указывают на то, что тогда апостол назывался бы не kananaioV, а kannaioV, примеры чего встречаются у классических писателей (жители Kanai в Эолиде, Страб. XIII:1). Партия зилотов постепенно довела Иерусалим до падения. Они фанатически ненавидели римлян. Иосиф Флавий называет их «разбойниками», но это не были простые разбойники, а мстители, при помощи войны и грабежей, своим политическим врагам. Римский прокуратор Феликс захватил главу этой партии Елеазара, и, вместе с его сообщниками, отослал в Рим. А многочисленные другие «разбойники» были Феликсом распяты на крестах. Но так как они были врагами Рима, то пользовались большими симпатиями еврейского народа. — Что Иуда Искариот был единственным учеником, который не происходил из Галилеи, этого, по мнению Мейера, нельзя доказать. Что касается самой формы прозвища Иуды Искариот, то пытались объяснить его разными способами, большею частью неудовлетворительными. Предполагали, напр., что это слово эквивалентно евр. искариот (от эшкар, купля, товар); но если было бы действительно так, то удивительно, почему эта форма осталась в Евангелиях не переведенной. Мнение, что Иуда происходил из находившейся в колене Иудином деревни Кариот или Кериот, почему и назывался Искариотом, представляется до настоящего времени лучшим. Подтверждение для него находят в словах Иосифа Флавия, который называет одного человека, происходившего из Това, «Истовость», т. е. «человек из Това». Таким образом, можно думать, что и Иуда был «человек из Кариота». Далее, в некоторых кодексах, также в сирском и армянском переводах, пишется не Искариот, а Кариот или Скариот. Селение Кериот (Кириаф) упоминается в книге Иисуса Навина XV:25. Но, может быть, Иуда происходил и из одного селения в колене Ефремовом, называвшего Кериот, о котором говорит Иероним в толковании на Ис I:9. — Гораздо интереснее и важнее вопрос, почему Спаситель допустил в круг Своих ближайших учеников такого человека, каким был Иуда. Отвечая на этот вопрос, Амвросий говорит, что «Спаситель избирает и Иуду не вследствие неблагоразумия, но вследствие предусмотрительности, т. е. от него Христос хотел быть преданным, чтобы и ты, если тебя оставит друг, если будешь им предан, о своей ошибке и о тщете твоего расположения к нему судил умеренно». Некоторые из позднейших экзегетов предлагали другие объяснения. Как в раю был змей, или как в ковчеге Ноя был Хам, так и в среде учеников Спасителя мог быть Иуда. Предлагать вопросы о том, почему он был избран в число учеников, — это тоже, что предлагать вопросы о том, почему Бог создал не одних добрых духов — Ангелов, но и таких, которые после сделались злыми. Разве Бог не предвидел, что они могут злоупотребить своей свободой? Но надежнее всего, по-видимому, объяснять это дело так, что Иуда при первых встречах с Спасителем обнаруживал искренность и нелицемерную к Нему преданность. Действительною же целью такой искренности и преданности были широкие блага или даже деньги. Если посмотреть на все это прямо, то едва ли можно думать, что Иуда был какою-нибудь выдающеюся личностью из тысяч других лиц, для которых религия служит предметом спекуляции. Из Евангелий известно, что истинно идеальных отношений ко Христу не имели и другие ученики, кроме Иуды, по крайней мере все, что в эти отношения примешивались и другие интересы, за которые учеников и обличал Спаситель. — Что касается вопроса, почему Спаситель избрал именно 12 учеников, то обычное объяснение заключается в том, что это соответствовало числу 12 колен Израилевых. Один католический средневековый богослов приводит даже целый ряд цитат, из которых видно, каким образом в Ветхом Завете было «предзнаменовано» это новозаветное событие — избрание 12 апостолов. Кроме 12 колен, было 12 сыновей Иакова, 12 глав сынов Израиля (Чис I:16), 12 источников с свежей водой в Элиме (Исх XV:27), 12 хлебов предложения, 12 соглядатаев, 12 камней, взятых и положенных в Иордане, 12 медных быков т. наз. медного моря в храме и проч. Но если обращать внимание только на числа, то можно спросить, во-первых, почему же Христос избрал и послал еще 70 учеников; а во-вторых, почему число учеников не было всегда ограничено точно 12-ю, но прибавился впоследствии еще Павел и другие, которые также назывались апостолами. По всей вероятности, число учеников определялось чисто практическими соображениями, — тем, что нашлось 12 человек, которые были пригодны для апостольской деятельности; но если бы их нашлось только 10, или 13, 14, 15, 16, то число соответственно уменьшилось бы или увеличилось. Мы не можем себе представить, чтобы Христос по каким-либо численным или только символическим соображениям отверг от Себя людей, которые пожелали бы быть Его учениками и оказались бы к этому совершенно способны. У Иоанна также были ученики; но числа их не указывается. Только уже после совпадения 12-ти с числами Ветхого Завета стало возможно рассуждать об их символическом значении; но на выбор Христа эти числа не влияли и не могли влиять, равно как и пример, данный раввинами, которые также набирали и имели у себя учеников, — хотя Христос и мог действовать в этом случае в согласии с обычаями Своего времени.
Adam Clarke: Commentary on the Bible - 1831
10:4: Simon - He was third son of Alpheus, and brother of James and Jude, or Judas, Mat 13:55.
The Canaanite - This word is not put here to signify a particular people, as it is elsewhere used in the Sacred Writings; but it is formed from the Hebrew קנא kana, which signifies zealous, literally translated by Luke, Luk 6:15, ζηλωτης, zelotes, or the zealous, probably from his great fervency in preaching the Gospel of his Master. But see Luk 6:15.
Judas Iscariot - Probably from the Hebrew איש קריות ish kerioth, a man of Kerioth, which was a city in the tribe of Judah, Jos 15:25, where it is likely this man was born.
As אסכרא iscara, signifies the quinsy, or strangulation, and Judas hanged himself after he had betrayed our Lord, Dr. Lightfoot seems inclined to believe that he had his name from this circumstance, and that it was not given him till after his death.
Who also betrayed him - Rather, even he who betrayed him, or delivered him up; for so, I think, ο και παραδους αυτον should be translated. The common translation, who Also betrayed him, is very exceptionable, as it seems to imply, he was betrayed by some others, as well as by Judas.
Albert Barnes: Notes on the Bible - 1834
10:4: Simon the Canaanite - Luke calls him "Simon Zelotes," the zealous. It is probable that he was one of a small sect of the Jews called "Zealots," on account of special zeal in religion. His native place was probably "Cana." Afterward he might with propriety be called by either title.
Judas Iscariot - It is probable this name was given to him to designate his native place. Carioth was a small town in the tribe of Judah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: Simon: Mar 3:18; Luk 6:15, Simon Zelotes, Act 1:13
and: Mat 26:14, Mat 26:47, Mat 27:3; Mar 3:19, Mar 14:10, Mar 14:43; Luk 6:16, Luk 22:3, Luk 22:47; Joh 6:71; Joh 13:2, Joh 13:26-30, Joh 18:2-5; Act 1:16-20, Act 1:25
Geneva 1599
10:4 Simon the Canaanite, and Judas (b) Iscariot, who also betrayed him.
(b) A man of Kerioth. Now Kerioth was in the tribe of Judah; (Josh 15:25).
John Gill
10:4 Simon the Canaanite, and Judas Iscariot,.... This is the last couple, for they are all mentioned by pairs, because they were sent forth "by two and two", as the Evangelist Mark says, Mk 6:7. The former of these is called Simon the Canaanite, to distinguish him from Simon Peter, before mentioned; not that he was a Canaanite, that is, an inhabitant of the land of Canaan, a man of Canaan, as a certain woman is called a woman of Canaan, Mt 15:22 for all the disciples of Christ were Jews; though in Munster's Hebrew Gospel he is called , "Simeon the Canaanite", or of Canaan, as if he belonged to that country; nor is he so called from Cana of Galilee, as Jerorm and others have thought; but he was one of the "Kanaim", or "Zealots"; and therefore Luke styles him, "Simon called Zelotes", Lk 6:15. The Kanaites, or Zelotes, were a set of men, who, in imitation of Phinehas, who slew Zimri and Cozbi in the very act of uncleanness, when they found any persons in the act of adultery, idolatry, blasphemy, or theft, would immediately kill them without any more ado: this they did, from a pretended zeal for the honour and glory of God: nor were they accountable to any court of judicature for it; yea, such an action was highly applauded, as a very laudable one (z): under this specious name of Zealots, innumerable murders, and most horrible wickedness were committed, both before, and during the siege of Jerusalem, as Josephus (a) relates. Now Simon was one of this sect before his conversion, and still retained the name afterwards. Judas, the last of the twelve, is called Iscariot; concerning which name, the notation of it, and the reason of his being so called, many are the conjectures of learned men: some think that he belonged to the tribe of Issachar, and that he is called from thence, , "a man of Issachar", as a certain man is, in Judg 10:1 others, that he takes his name from the place he belonged to, and that he was called , "a man of Kerioth". A place of this name is mentioned, Josh 15:25 and some manuscripts and copies in some places read Judas , of "Caryot". Caryota is said (b) to be a plain of the city of Jericho, about eighteen miles from Jerusalem, which abounded in palm trees, called "Caryotae", of which mention is made in the (c) Talmud, and other writers (d). Others think he is so called, from the Syriac word, "secariota", which signifies a "purse", or bag, because he carried the bag. Some copies read it, "scariotes": others are of opinion, that he is so called, from the manner of death he died, which was strangling: for "ascara", a word often used in the (e) Talmudic writings, signifies "strangling"; and is accounted by the Jews the hardest of deaths, and an evil one; and which seems to bid fair for the true reason of his name: however, it is mentioned here, as elsewhere, to distinguish him from Jude, or Judas, the true and faithful apostle of Christ; for this was he,
who also betrayed him; that is, Christ, as the Persic version reads it; and which is mentioned, not only for further distinction's sake, but to his great reproach. We learn from hence, that in the purest society on earth there has been an impure person; nor can it therefore be expected it should be otherwise in the best of churches, in the present state of imperfection; yea, that a man may have the highest gifts and attainments, as Judas had, ministerial gifts, and power of performing miracles, and yet be a vile person.
(z) Misn. Sanhedrim, c. 9. sect. 6. & Bartenora, in ib. T. Avoda Zara, fol. 36. 2. Maimon. Issure Bia, c. 12. sect. 4, 5, 6. 14. & Sanhedrim, c. 18. sect. 6. & Obede Cochabim, c. 2. sect. 9. Philo de Monarchia, l. 1. p. 818. (a) De Bello Jud. l. 5. c. 1, 2. & 6. 1. Vid. Abot R. Nathan, c. 6. fol. 3. 2. (b) Vid. Wolfi Heb. Bibl. p. 410. (c) T. Bab. Beracot, fol. 50. 2. & Avoda Zara, fol. 14. 2. (d) Plin. Nat. Hist. l. 13. c. 4. (e) T. Bab. Beracot, fol. 8. 1. & Sabbat, fol. 33. 1. Sota, fol. 35. 1. Pesachim, fol. 105. 1. Taanith, fol. 19. 2. & 27. 2. Yebamot, fol. 62. 2.
John Wesley
10:4 Iscariot - So called from Iscarioth, (the place of his birth,) a town of the tribe of Ephraim, near the city of Samaria.
Robert Jamieson, A. R. Fausset and David Brown
10:4 Simon the Canaanite--rather "Kananite," but better still, "the Zealot," as he is called in Lk 6:15, where the original term should not have been retained as in our version ("Simon, called Zelotes"), but rendered "Simon, called the Zealot." The word "Kananite" is just the Aramaic, or Syro-Chaldaic, term for "Zealot." Probably before his acquaintance with Jesus, he belonged to the sect of the Zealots, who bound themselves, as a sort of voluntary ecclesiastical police, to see that the law was not broken with impunity.
and Judas Iscariot--that is, Judas of Kerioth, a town of Judah (Josh 15:25); so called to distinguish him from "Judas the brother of James" (Lk 6:16).
who also betrayed him--a note of infamy attached to his name in all the catalogues of the Twelve.
10:510:5: Զնոսա երկոտասանեսին առաքեաց Յիսուս, պատուիրեա՛ց նոցա եւ ասէ. ՚Ի ճանապարհ հեթանոսաց մի՛ երթայցէք, եւ ՚ի քաղաք Սամարացւոց մի՛ մտանիցէք[168]. [168] Ոմանք. ՚Ի ճանապարհս հեթա՛՛։
5 Նրանց Տասներկուսին Յիսուս ուղարկեց, պատուիրեց նրանց ու ասաց. «Հեթանոսների շրջաններով չգնաք եւ սամարացիների որեւէ քաղաքը չմտնէք
5 Յիսուս այս տասներկուքը ղրկեց եւ անոնց պատուիրեց՝ ըսելով. «Հեթանոսներու ճամբայ մի՛ երթաք ու Սամարացիներու քաղաք մի՛ մտնէք,
Զնոսա երկոտասանեսին առաքեաց Յիսուս, պատուիրեաց նոցա եւ ասէ. Ի ճանապարհ հեթանոսաց մի՛ երթայցէք, եւ ի քաղաք Սամարացւոց մի՛ մտանիցէք:

10:5: Զնոսա երկոտասանեսին առաքեաց Յիսուս, պատուիրեա՛ց նոցա եւ ասէ. ՚Ի ճանապարհ հեթանոսաց մի՛ երթայցէք, եւ ՚ի քաղաք Սամարացւոց մի՛ մտանիցէք[168].
[168] Ոմանք. ՚Ի ճանապարհս հեթա՛՛։
5 Նրանց Տասներկուսին Յիսուս ուղարկեց, պատուիրեց նրանց ու ասաց. «Հեթանոսների շրջաններով չգնաք եւ սամարացիների որեւէ քաղաքը չմտնէք
5 Յիսուս այս տասներկուքը ղրկեց եւ անոնց պատուիրեց՝ ըսելով. «Հեթանոսներու ճամբայ մի՛ երթաք ու Սամարացիներու քաղաք մի՛ մտնէք,
zohrab-1805▾ eastern-1994▾ western am▾
10:55: Сих двенадцать послал Иисус, и заповедал им, говоря: на путь к язычникам не ходите, и в город Самарянский не входите;
10:5  τούτους τοὺς δώδεκα ἀπέστειλεν ὁ ἰησοῦς παραγγείλας αὐτοῖς λέγων, εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν σαμαριτῶν μὴ εἰσέλθητε·
10:5. Τούτους (To-the-ones-these) τοὺς (to-the-ones) δώδεκα (to-two-ten) ἀπέστειλεν (it-set-off,"ὁ (the-one) Ἰησοῦς (an-Iesous,"παραγγείλας (having-messaged-beside) αὐτοῖς (unto-them) λέγων (forthing,"Εἰς (Into) ὁδὸν (to-a-way) ἐθνῶν (of-nations) μὴ (lest) ἀπέλθητε, (ye-might-have-had-came-off,"καὶ (and) εἰς (into) πόλιν (to-a-city) Σαμαρειτῶν (of-Samareitans) μὴ (lest) εἰσέλθητε: (ye-might-have-had-came-into)
10:5. hos duodecim misit Iesus praecipiens eis et dicens in viam gentium ne abieritis et in civitates Samaritanorum ne intraveritisThese twelve Jesus sent: commanding them, saying: Go ye not into the way of the Gentiles, and into the city of the Samaritans enter ye not.
5. These twelve Jesus sent forth, and charged them, saying, Go not into way of the Gentiles, and enter not into any city of the Samaritans:
10:5. Jesus sent these twelve, instructing them, saying: “Do not travel by the way of the Gentiles, and do not enter into the city of the Samaritans,
These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into [any] city of the Samaritans enter ye not:

5: Сих двенадцать послал Иисус, и заповедал им, говоря: на путь к язычникам не ходите, и в город Самарянский не входите;
10:5  τούτους τοὺς δώδεκα ἀπέστειλεν ὁ ἰησοῦς παραγγείλας αὐτοῖς λέγων, εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν σαμαριτῶν μὴ εἰσέλθητε·
10:5. hos duodecim misit Iesus praecipiens eis et dicens in viam gentium ne abieritis et in civitates Samaritanorum ne intraveritis
These twelve Jesus sent: commanding them, saying: Go ye not into the way of the Gentiles, and into the city of the Samaritans enter ye not.
10:5. Jesus sent these twelve, instructing them, saying: “Do not travel by the way of the Gentiles, and do not enter into the city of the Samaritans,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 По общему мнению древних толкователей, которое особенно хорошо выражают Златоуст, Иероним и Феофилакт, запрещение отправляться с проповедью к язычникам и самарянам вызвано было тем, что ученики должны были прежде всего проповедать иудеям, которые после этого не могли уже иметь никакого предлога говорить, что первоначальная проповедь была направлена не к ним, и приводить этот факт в свое извинение. В виде параллели указывают при этом на Деян XIII:46. Запрещение проповедовать язычникам и самарянам было дано несмотря на то, что как язычники, так и самаряне были даже способнее иудеев к принятию евангельской проповеди. Впоследствии, по воскресении, это запрещение было отменено.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5-15: We have here the instructions that Christ gave to his disciples, when he gave them their commission. Whether this charge was given them in a continued discourse, or the several articles of it hinted to them at several times, is not material; in this he commanded them. Jacob's blessing his sons, is called his commanding them, and with these commands Christ commanded a blessing. Observe,

I. The people to whom he sent them. These ambassadors are directed what places to go to.

1. Not to the Gentiles nor the Samaritans. They must not go into the way of the Gentiles, nor into any road out of the land of Israel, whatever temptations they might have. The Gentiles must not have the gospel brought them, till the Jews have first refused it. As to the Samaritans, who were the posterity of the mongrel people that the king of Assyria planted about Samaria, their country lay between Judea and Galilee, so that they could not avoid going into the way of the Samaritans, but they must not enter into any of their cities. Christ had declined manifesting himself to the Gentiles or Samaritans, and therefore the apostles must not preach to them. If the gospel be hid from any place, Christ thereby hides himself from that place. This restraint was upon them only in their first mission, afterwards they were appointed to go into all the world, and teach all nations.

2. But to the lost sheep of the house of Israel. To them Christ appropriated his own ministry (ch. xv. 24), for he was a minister of the circumcision (Rom. xv. 8): and, therefore, to them the apostles, who were but his attendants and agents, must be confined. The first offer of salvation must be made to the Jews, Acts iii. 26. Note, Christ had a particular and very tender concern for the house of Israel; they were beloved for the fathers' sakes, Rom. xi. 28. He looked with compassion upon them as lost sheep, whom he, as a shepherd, was to gather out of the by-paths of sin and error, into which they were gone astray, and in which, if not brought back, they would wander endlessly; see Jer. ii. 6. The Gentiles also had been as lost sheep, 1 Pet. ii. 25. Christ gives this description of those to whom they were sent, to quicken them to diligence in their work, they were sent to the house of Israel (of which number they themselves lately were), whom they could not but pity, and be desirous to help.

II. The preaching work which he appointed them. He did not send them forth without an errand; no, As ye go, preach, v. 7. They were to be itinerant preachers: wherever they come they must proclaim the beginning of the gospel, saying, The kingdom of heaven is at hand. Not that they must say nothing else, but this must be their text; on this subject they must enlarge: let people know, that the kingdom of the Messiah, who is the Lord from heaven, is now to be set up according to the scriptures; from whence it follows, that men must repent of their sins and forsake them, that they might be admitted to the privileges of that kingdom. It is said (Mark vi. 12), they went out, and preached that men should repent; which was the proper use and application of this doctrine, concerning the approach of the kingdom of heaven. They must, therefore, expect to hear more of this long-looked-for Messiah shortly, and must be ready to receive his doctrine, to believe in him, and to submit to his yoke. The preaching of this was like the morning light, to give notice of the approach of the rising sun. How unlike was this to the preaching of Jonah, which proclaimed ruin at hand! Jonah iii. 4. This proclaims salvation at hand, nigh them that fear God; mercy and truth meet together (Ps. lxxxv. 9, 10), that is, the kingdom of heaven at hand: not so much the personal presence of the king; that must not be doated upon; but a spiritual kingdom which is to be set up, when his bodily presence is removed, in the hearts of men.

Now this was the same that John the Baptist and Christ had preached before. Note, People need to have good truths pressed again and again upon them, and if they be preached and heard with new affections, they are as if they were fresh to us. Christ, in the gospel, is the same yesterday, to-day, and for ever, Heb. xiii. 8. Afterwards, indeed, when the Spirit was poured out, and the Christian church was formed, this kingdom of heaven came, which was now spoken of as at hand; but the kingdom of heaven must still be the subject of our preaching: now it is come, we must tell people it is come to them, and must lay before them the precepts and privileges of it; and there is a kingdom of glory yet to come, which we must speak of as at hand, and quicken people to diligence from the consideration of that.

III. The power he gave them to work miracles for the confirmation of their doctrine, v. 8. When he sent them to preach the same doctrine that he had preached, he empowered them to confirm it, by the same divine seals, which could never be set to a lie. This is not necessary now the kingdom of God is come; to call for miracles now is to lay again the foundation when the building is reared. The point being settled, and the doctrine of Christ sufficiently attested, by the miracles which Christ and his apostles wrought, it is tempting God to ask for more signs. They are directed here,

1. To use their power in doing good: not "Go and remove mountains," or "fetch fire from heaven," but, Heal the sick, cleanse the lepers. They are sent abroad as public blessings, to intimate to the world, that love and goodness were the spirit and genius of that gospel which they came to preach, and of that kingdom which they were employed to set up. By this it would appear, that they were the servants of that God who is good and does good, and whose mercy is over all his works; and that the intention of the doctrine they preached, was to heal sick souls, and to raise those that were dead in sin; and therefore, perhaps, that of raising the dead is mentioned; for though we read not of their raising any to life before the resurrection of Christ, yet they were instrumental to raise many to spiritual life.

2. In doing good freely; Freely ye heave received, freely give. Those that had power to heal all diseases, had an opportunity to enrich themselves; who would not purchase such easy certain cures at any rate? Therefore they are cautioned not to make a gain of the power they had to work miracles: they must cure gratis, further to exemplify the nature and complexion of the gospel kingdom, which is made up, not only of grace, but of free grace. Gratia gratis data (Rom. iii. 24), freely by his grace, Buy medicines without money, and without price, Isa. lv. 1. And the reason is, because freely you have received. Their power to heal the sick cost them nothing, and, therefore, they must not make any secular advantage to themselves of it. Simon Magus would not have offered money for the gifts of the Holy Ghost, if he had not hoped to get money by them; Acts viii. 18. Note, The consideration of Christ's freeness in doing good to us, should make us free in doing good to others.

IV. The provision that must be made for them in this expedition; it is a thing to be considered in sending an ambassador, who must bear the charge of the embassy. As to that,

1. They must make no provision for it themselves, v. 9, 10. Provide neither gold nor silver. As, on the one hand, they shall not raise estates by their work, so, on the other hand, they shall not spend what little they have of their own upon it. This was confined to the present mission, and Christ would teach them, (1.) To act under the conduct of human prudence. They were now to make but a short excursion, and were soon to return to their Master, and to their head-quarters again, and, therefore, why should they burthen themselves with that which they would have no occasion for? (2.) To act in dependence upon Divine Providence. They must be taught to live, without taking thought for life, ch. vi. 25, &c. Note, They who go upon Christ's errand, have, of all people, most reason to trust him for food convenient. Doubtless he will not be wanting to those that are working for him. Those whom he employs, as they are taken under special protection, so they are entitled to special provisions. Christ's hired servants shall have bread enough and to spare; while we abide faithful to God and our duty, and are in care to do our work well, we may cast all our other care upon God; Jehovah-jireh, let the Lord provide for us and ours as he thinks fit.

2. They might expect that those to whom they were sent would provide for them what was necessary, v. 10. The workman is worthy of his meat. They must not expect to be fed by miracles, as Elijah was: but they might depend upon God to incline the hearts of those they went among, to be kind to them, and provide for them. Though they who serve at the altar may not expect to grow rich by the altar, yet they may expect to live, and to live comfortably upon it, 1 Cor. ix. 13, 14. It is fit they should have their maintenance from their work. Ministers are, and must be, workmen, labourers, and they that are so are worthy of their meat, so as not to be forced to any other labour for the earning of it. Christ would have his disciples, as not to distrust their God, so not to distrust their countrymen, so far as to doubt of a comfortable subsistence among them. If you preach to them, and endeavour to do good among them, surely they will give you meat and drink enough for your necessities: and if they do, never desire dainties; God will pay you your wages hereafter, and it will be running on in the mean time.

V. The proceedings they were to observe in dealing with any place, v. 11-15. They went abroad they knew not whither, uninvited, unexpected, knowing none, and known of none; the land of their nativity was to them a strange land; what rule must they go by? what course must they take? Christ would not send them out without full instructions, and here they are.

1. They are here directed how to conduct themselves toward those that were strangers to them; How to do,

(1.) In strange towns and cities: when you come to a town, enquire who in it is worthy. [1.] It is supposed that there were some such in every place, as were better disposed than others to receive the gospel, and the preachers of it; though it was a time of general corruption and apostasy. Note, In the worst of times and places, we may charitably hope that there are some who distinguish themselves, and are better than their neighbours; some who swim against the stream, and are as wheat among the chaff. There were saints in Nero's household. Enquire who is worthy, who there are that have some fear of God before their eyes, and have made a good improvement of the light and knowledge they have. The best are far from meriting the favour of a gospel offer; but some would be more likely than others to give the apostles and their message a favourable entertainment, and would not trample these pearls under their feet. Note, Previous dispositions to that which is good, are both directions and encouragements to ministers, in dealing with people. There is most hope of the word being profitable to those who are already so well inclined, as that it is acceptable to them; and there is here and there one such. [2.] They must enquire out such; not enquire for the best inns; public houses were no proper places for them that neither took money with them (v. 9), nor expected to receive any (v. 8); but they must look out for accommodations in private houses, with those that would entertain them well, and expect no other recompence for it but a prophet's reward, an apostle's reward, their praying and preaching. Note, They that entertain the gospel, must neither grudge the expense of it, nor promise themselves to get by it in this world. They must enquire, not who is rich, but who is worthy; not who is the best gentleman, but who is the best man. Note, Christ's disciples, wherever they come, should ask for the good people of the place, and be acquainted with them; when we took God for our God, we took his people for our people, and like will rejoice in its like. Paul in all his travels found out the brethren, if there were any, Acts xxviii. 14. It is implied, that if they did enquire who was worthy, they might discover them. They that were better than their neighbours would be taken notice of, and any one could tell them, there lives an honest, sober, good man; for this is a character which, like the ointment of the right hand, betrays itself and fills the house with its odours. Every body knew where the seer's house was, 1 Sam. ix. 18. [3.] In the house of those they found worthy, they must continue; which intimates that they were to make so short a stay at each town, that they needed not change their lodging, but whatever house providence brought them to at first, there they must continue till they left that town. They are justly suspected, as having no good design, that are often changing their quarters. Note, It becomes the disciples of Christ to make the best of that which is, to abide by it, and not be for shifting upon every dislike or inconvenience.

(2.) In strange houses. When they had found the house of one they thought worthy, they must at their entrance salute it. "In those common civilities, be beforehand with people, in token of your humility. Think it not a disparagement, to invite yourselves into a house, nor stand upon the punctilio of being invited. Salute the family, [1.] To draw on further discourse, and so to introduce your message." (From matters of common conversation, we may insensibly pass into that communication which is good to the use of edifying.) [2.] "To try whether you are welcome or not; you will take notice whether the salutation be received with shyness and coldness, or with a ready return. He that will not receive your salutation kindly, will not receive your message kindly; for he that is unskilful and unfaithful in a little, will also be in much, Luke xvi. 10. [3.] To insinuate yourselves into their good opinion. Salute the family, that they may see that though you are serious, you are not morose." Note, Religion teaches us to be courteous and civil, and obliging to all with whom we have to do. Though the apostles went out backed with the authority of the Son of God himself, yet their instructions were, when they came into a house, not to command it, but to salute it; for love's sake rather to beseech, is the evangelical way, Philemon 8, 9. Souls are first drawn to Christ with the cords of a man, and kept to him by the bands of love, Hos. xi. 4. When Peter made the first offer of the gospel to Cornelius, a Gentile, Peter was first saluted; see Acts x. 25, for the Gentiles courted that which the Jews were courted to.

When they had saluted the family after a godly sort, they must by the return, judge concerning the family, and proceed accordingly. Note, The eye of God is upon us, to observe what entertainment we give to good people and good ministers; if the house be worthy, let your peace come and rest upon it; if not, let it return to you, v. 13. It seems then, that after they had enquired for the most worthy (v. 11), it was possible they might light upon those that were unworthy. Note, Though it is wisdom to hearken to, yet it is folly to rely upon, common report and opinion; we ought to use a judgment of discretion, and to see with our own eyes. The wisdom of the prudent is himself to understand his own way. Now this rule is intended,

First, For satisfaction to the apostles. The common salutation was, Peace be unto you; this, as they used it, was turned into gospel; it was the peace of God, the peace of the kingdom of heaven, that they wished. Now lest they should make a scruple of pronouncing this blessing upon all promiscuously, because many were utterly unworthy of it, this is to clear them of that scruple; Christ tells them that this gospel prayer (for so it was now become) should be put up for all, as the gospel proffer was made to all indefinitely, and that they should leave it to God who knows the heart, and every man's true character, to determine the issue of it. If the house be worthy, it will reap the benefit of your blessing; if now, there is no harm done, you will not lose the benefit of it; it shall return to you, as David's prayers for his ungrateful enemies did, Ps. xxxv. 13. Note, It becomes us to judge charitably of all, to pray heartily for all, and to conduct ourselves courteously to all, for that is our part, and then to leave it with God to determine what effect it shall have upon them, for that is his part.

Secondly, For direction to them. "If, upon your salutation, it appear that they are indeed worthy, let them have more of your company, and so let your peace come upon them; preach the gospel to them, peace by Jesus Christ; but if otherwise, if they carry it rudely to you, and shut their doors against you, let your peace, as much as in you lies, return to you. Retract what you have said, and turn your backs upon them; by slighting this, they have made themselves unworthy of the rest of your favours, and cut themselves short of them." Note, Great blessings are often lost by a neglect seemingly small and inconsiderable, when men are in their probation and upon their behaviour. Thus Esau lost his birthright (Gen. xxv. 34), and Saul his kingdom, 1 Sam. xiii. 13, 14.

2. They are here directed how to carry it towards those that were refusers of them. The case is put (v. 14) of those that would not receive them, nor hear their words. The apostles might think, that now they had such a doctrine to preach, and such a power to work miracles for the confirmation of it, no doubt but they should be universally entertained and made welcome: they are, therefore, told before, that there would be those that would slight them, and put contempt on them and their message. Note, The best and most powerful preachers of the gospel must expect to meet with some, that will not so much as give them the hearing, nor show them any token of respect. Many turn a deaf ear, even to the joyful sound, and will not hearken to the voice of the charmers, charm they never so wisely. Observe, "They will not receive you, and they will not hear your words." Note, Contempt of the gospel, and contempt of gospel ministers, commonly go together, and they will either of them be construed into a contempt of Christ, and will be reckoned for accordingly.

Now in this case we have here,

(1.) The directions given to the apostles what to do. They must depart out of that house or city. Note, The gospel will not tarry long with those that put it away from them. At their departure they must shake off the dust of their feet, [1.] In detestation of their wickedness; it was so abominable, that it did even pollute the ground they went upon, which must therefore be shaken off as a filthy thing. The apostles must have no fellowship nor communion with them; must not so much as carry away the dust of their city with them. The work of them that turn aside shall not cleave to me, Ps. ci. 3. The prophet was not to eat or drink in Bethel, 1 Kings xiii. 9. [2.] As a denunciation of wrath against them. It was to signify, that they were base and vile as dust, and that God would shake them off. The dust of the apostles' feet, which they left behind them, would witness against them, and be brought in as evidence, that the gospel had been preached to them, Mark vi. 11. Compare Jam. v. 3. See this practised, Acts xiii. 51, xviii. 6. Note, They who despise God and his gospel shall be lightly esteemed.

(2.) The doom passed upon such wilful recusants, v. 15. It shall be more tolerable, in the day of judgment, for the land of Sodom, as wicked a place as it was. Note, [1.] There is a day of judgment coming, when all those that refused the gospel will certainly be called to account for it; however they now make a jest of it. They that would not hear the doctrine that would save them, shall be made to hear the sentence that will ruin them. Their judgment is respited till that day. [2.] There are different degrees of punishment in that day. All the pains of hell will be intolerable; but some will be more so than others. Some sinners sink deeper into hell than others, and are beaten with more stripes. [3.] The condemnation of those that reject the gospel, will in that day be severer and heavier than that of Sodom and Gomorrah. Sodom is said to suffer the vengeance of eternal fire, Jude 7. But that vengeance will come with an aggravation upon those that despise the great salvation. Sodom and Gomorrah were exceedingly wicked (Gen. xiii. 13), and that which filled up the measure of their iniquity was, that they received not the angels that were sent to them, but abused them (Gen. xix. 4, 5), and hearkened not to their words, v. 14. And yet it will be more tolerable for them than for those who receive not Christ's ministers and hearken not to their words. God's wrath against them will be more flaming, and their own reflections upon themselves more cutting. Son, remember I will sound most dreadfully in the ears of such as had a fair offer made them of eternal life, and chose death rather. The iniquity of Israel, when God sent them his servants the prophets, is represented as, upon that account, more heinous than the iniquity of Sodom (Ezek. xvi. 48, 49), much more now he sent them his Son, the great Prophet.
Adam Clarke: Commentary on the Bible - 1831
10:5: These twelve Jesus sent forth, and commanded - To be properly qualified for a minister of Christ, a man must be,
1. filled with the spirit of holiness;
2. called to this particular work;
3. instructed in its nature, etc.; and,
4. commissioned to go forth, and testify the Gospel of the grace of God.
These are four different gifts which a man must receive from God by Christ Jesus. To these let him add all the human qualifications he can possibly attain; as in his arduous work he will require every gift and every grace.
Go not into the way of the Gentiles - Our Lord only intended that the first offers of salvation should be made to the Jewish people; and that the heathen should not be noticed in this first mission, that no stumbling-block might be cast in the way of the Jews.
Into any city of the Samaritans enter ye not - The Samaritans had afterwards the Gospel preached to them by Christ himself, Joh 4:4, etc., for the reason assigned above. Such as God seems at first to pass by are often those for whom he has designed his greatest benefits, (witness the Samaritans, and the Gentiles in general), but he has his own proper time to discover and reveal them.
The history of the Samaritans is sufficiently known from the Old Testament. Properly speaking, the inhabitants of the city of Samaria should be termed Samaritans; but this epithet belongs chiefly to the people sent into that part of the promised land by Salmanezer, king of Assyria, in the year of the world 3283, when he carried the Israelites that dwelt there captives beyond the Euphrates, and sent a mixed people, principally Cuthites, to dwell in their place. These were altogether heathens at first; but they afterwards incorporated the worship of the true God with that of their idols. See the whole account, Kg2 17:5, etc. From this time they feared Jehovah, and served other gods till after the Babylonish captivity. From Alexander the Great, Sanballat, their governor, obtained permission to build a temple upon Mount Gerizim, which the Jews conceiving to be in opposition to their temple at Jerusalem, hated them with a perfect hatred, and would have no fellowship with them. The Samaritans acknowledge the Divine authority of the law of Moses, and carefully preserve it in their own characters, which are probably the genuine ancient Hebrew; the character which is now called Hebrew being that of the Chaldeans. The Samaritan Pentateuch is printed in the London Polyglott, and is an undeniable record. A poor remnant of this people is found still at Naplouse, the ancient Shechem; but they exist in a state of very great poverty and distress, and probably will soon become extinct.
Albert Barnes: Notes on the Bible - 1834
10:5: Into the way of the Gentiles - That is, among the Gentiles, or nowhere but among the Jews. The full time for preaching the gospel to the Gentiles was not come. It was proper that it should be first preached to the Jews, the ancient covenant people of God, and the people among whom the Messiah was born. Afterward he gave them a charge to go into all the world, Mat 28:19.
And into any city of the Samaritans enter ye not - The Samaritans occupied the country formerly belonging to the tribe of Ephraim and the half-tribe of Manasseh. This region was situated between Jerusalem and Galilee; so that in passing from the one to the other, it was a direct course to pass through Samaria. The capital of the country was Samaria, formerly a large and splendid city. It was situated about 15 miles to the northwest of the city of Shechem or Sychar (see the notes at Joh 4:5), and about 40 miles to the north of Jerusalem. For a description of this city, see the notes at Isa 28:1. Sychar or Shechem was also a city within the limits of Samaria.
This people was formerly composed of a few of the ten tribes and a mixture of foreigners. When the ten tribes were carried away into captivity to Babylon, the King of Assyria sent people from Cutha, Ava, Hamath, and Sepharvaim to inhabit their country, Kg2 17:24; Ezr 4:2-11. These people at first worshipped the idols of their own nations; but, being troubled with lions, which had increased greatly while the country remained uninhabited, they supposed it was because they had not honored the God of the country. A Jewish priest was therefore sent to them from Babylon to instruct them in the Jewish religion. They were instructed partially from the books of Moses, but still retained many of their old rites and idolatrous customs, and embraced a religion made up of Judaism and idolatry, Kg2 17:26-28.
The grounds of difference between the two nations were the following:
1. The Jews, after their return from Babylon, set about rebuilding their temple. The Samaritans offered to aid them. The Jews, however, perceiving that it was not from a love of true religion, but that they might obtain a part of the favors granted to the Jews by Cyrus, rejected their offer. The consequence was, that a stare of long and bitter animosity arose between them and the Jews.
2. While Nehemiah was engaged in building the walls of Jerusalem, the Samaritans used every art to thwart him in his undertaking, Neh 6:1-14.
3. The Samaritans at length obtained leave of the Persian monarch to build a temple for themselves. This was erected on "Mount Gerizim," and they strenuously contended that that was the place designated by Moses as the place where the nation should worship. Sanballat, the leader of the Samaritans, constituted his son-in-law, Manasses, high priest. The religion of the Samaritans thus became perpetuated, and an irreconcilable hatred arose between them and the Jews. See the notes at Joh 4:20.
4. Afterward Samaria became a place of resort for all the outlaws of Judea. They received willingly all the Jewish criminals and refugees from justice. The violators of the Jewish laws, and those who had been excommunicated, betook themselves for safety to Samaria, and greatly increased their numbers and the hatred which subsisted between the two nations.
5. The Samaritans received only the five books of Moses, and rejected the writings of the prophets and all the Jewish traditions. From these causes arose an irreconcilable difference between them, so that the Jews regarded them as the worst of the human race Joh 8:48, and had no dealings with them, Joh 4:9.
Our Saviour, however, preached the gospel to them afterward John 4:6-26, and the apostles imitated his example, Act 8:25. The gospel was, however, first preached to the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: sent: Mat 22:3; Luk 9:2, Luk 10:1; Joh 20:21
Go: Mat 4:15; Joh 7:35; Act 10:45-48, Act 11:1-18, Act 22:21-23; Rom 15:8, Rom 15:9; Th1 2:16
of the Samaritans: 2Kings 17:24-41; Luk 9:52-54; Joh 4:5, Joh 4:9, Joh 4:20, Joh 4:22-24; Act 1:8, Act 8:1, Act 5-25
John Gill
10:5 These twelve Jesus sent forth,.... And no other but them, under the character of apostles. These had been with him a considerable time, to whom he had been gradually communicating spiritual knowledge; and by the benefit of private conference with him, and the observation they had made upon his doctrine and conduct, were greatly qualified for public usefulness: wherefore he gives them a commission, furnishes them with power and authority; and sends them forth from him by pairs, that they might be assisting to one another, and bear a joint testimony to the Gospel they preached; but before he sent them forth from his presence, he gave them some directions where they should go, and to whom they should minister, and where not:
and he commanded them, as their Lord and Master; he gave them strict orders, which he expected them to comply with, and closely enjoined them, as they must answer it to him again,
saying, go not into the way of the Gentiles; meaning, not the customs' and manners of the Heathens, they were to avoid; but that they were not to steer their course, or take their journey towards them: they were not, as yet, to go among them, and preach the Gospel to them; the calling of the Gentiles was not a matter, as yet, so clearly revealed and known, nor was the time of their calling come: besides it was the will of God, that the Gospel should be first preached to the Jews, to take off all excuse from them, and that their obstinacy and perverseness in rejecting Jesus as the Messiah, might manifestly appear; and since Christ himself was the minister of the circumcision, he would have his apostles, for the present, whilst he was on earth, act agreeably to the character he bore, that there might be an entire harmony in their conduct.
And into any city of the Samaritans enter ye not: the word "any" is supplied, and that very rightly; for, not the city of Samaria, the metropolis of that country, as the Arabic version reads it, is only meant, but any, and every city of the Samaritans: not that it was strictly unlawful and criminal to go thither; for he himself went into one of their cities, and so did his apostles, Jn 4:4 Lk 9:52 and after his death preached the Gospel there; but he judged it not proper and expedient at this time, and as yet, to do it; that is, not before their preaching it to the Jews; for there was a very great hatred subsisting between the Jews, and the Samaritans, insomuch that they had no conversation with each other in things civil or religious. The Samaritans, though they boasted of their descent from Jacob, were a mongrel sort of people, partly Jews, and partly Gentiles, a mixture of both; and therefore are distinguished from both and though they had, and held the law, and five books of Moses, yet corrupted them in many places, to serve their purpose, and countenance their religion, particularly their worshipping at Mount Gerizim; on which account they were looked upon by the Jews as apostates, idolaters, and even as Heathens (f), and are therefore here joined with them; and to shun giving offence to the Jews, seems to be the reason of this prohibition; see Gill on Jn 4:20.
(f) T. Hieros. Shekelim, fol. 46. 2. Bartenora in Misn. Taharot, c. 5. sect. 8.
John Wesley
10:5 These twelve Jesus sent forth - Herein exercising his supreme authority, as God over all. None but God can give men authority to preach his word. Go not - Their commission was thus confined now, because the calling of the Gentiles was deferred till after the more plentiful effusion of the Holy Ghost on the day of pentecost. Enter not - Not to preach; but they might to buy what they wanted, Jn 4:9.
Robert Jamieson, A. R. Fausset and David Brown
10:5 THE TWELVE RECEIVE THEIR INSTRUCTIONS. (Mat. 10:5-42)
These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not--The Samaritans were Gentiles by blood; but being the descendants of those whom the king of Assyria had transported from the East to supply the place of the ten tribes carried captive, they had adopted the religion of the Jews, though with admixtures of their own: and, as the nearest neighbors of the Jews, they occupied a place intermediate between them and the Gentiles. Accordingly, when this prohibition was to be taken off, on the effusion of the Spirit at Pentecost, the apostles were told that they should be Christ's witnesses first "in Jerusalem, and in all Judea," then "in Samaria," and lastly, "unto the uttermost part of the earth" (Acts 1:8).
10:610:6: այլ երթա՛յք առաւել առ ոչխա՛րսն կորուսեալս տան Իսրայէլի[169]։ [169] ՚Ի լուս՛՛. Տանն Իսրայէլի. համաձայն ոմանց ՚ի բնաբ՛՛։
6 այլ աւելի շուտ գնացէ՛ք Իսրայէլի տան կորած ոչխարների մօտ
6 Հապա աւելի Իսրայէլի տանը կորսուած ոչխարներուն գացէք։
այլ երթայք առաւել առ ոչխարսն կորուսեալս տանն Իսրայելի:

10:6: այլ երթա՛յք առաւել առ ոչխա՛րսն կորուսեալս տան Իսրայէլի[169]։
[169] ՚Ի լուս՛՛. Տանն Իսրայէլի. համաձայն ոմանց ՚ի բնաբ՛՛։
6 այլ աւելի շուտ գնացէ՛ք Իսրայէլի տան կորած ոչխարների մօտ
6 Հապա աւելի Իսրայէլի տանը կորսուած ոչխարներուն գացէք։
zohrab-1805▾ eastern-1994▾ western am▾
10:66: а идите наипаче к погибшим овцам дома Израилева;
10:6  πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου ἰσραήλ.
10:6. πορεύεσθε ( ye-should-traverse-of ) δὲ (moreover) μᾶλλον (more-such) πρὸς (toward) τὰ (to-the-ones) πρόβατα ( to-stepped-before ) τὰ (to-the-ones) ἀπολωλότα ( to-having-hath-had-come-to-destruct-off ) οἴκου (of-a-house) Ἰσραήλ. (of-an-Israel)
10:6. sed potius ite ad oves quae perierunt domus IsrahelBut go ye rather to the lost sheep of the house of Israel.
6. but go rather to the lost sheep of the house of Israel.
10:6. but instead go to the sheep who have fallen away from the house of Israel.
But go rather to the lost sheep of the house of Israel:

6: а идите наипаче к погибшим овцам дома Израилева;
10:6  πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου ἰσραήλ.
10:6. sed potius ite ad oves quae perierunt domus Israhel
But go ye rather to the lost sheep of the house of Israel.
10:6. but instead go to the sheep who have fallen away from the house of Israel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 Под овцами погибшими нет никакой надобности разуметь только безнравственные или преступные классы населения, но всех евреев без всяких отличий и исключений, которые не веровали еще в Мессию и не обратились к Нему по сердцу и жизни.
Adam Clarke: Commentary on the Bible - 1831
10:6: But go rather to the lost sheep, etc. - The Jewish Church was the ancient fold of God; but the sheep had wandered from their Shepherd, and were lost. Our blessed Lord sends these under-shepherds to seek, find, and bring them back to the Shepherd and Overseer of their souls.
Albert Barnes: Notes on the Bible - 1834
10:6: But go rather to the lost sheep ... - That is, to the Jews. He regarded them as wandering and lost, like sheep straying without a shepherd. They had been the chosen people of God; they had long looked for the Messiah; and it was proper that the gospel should be first offered to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: go: Mat 15:24-26; Luk 24:47; Act 3:26, Act 13:46, Act 18:6, Act 26:20, Act 28:25-28; Rom 11:11-15
lost: Mat 18:11; Psa 119:176; Isa 53:6; Jer 50:6, Jer 50:17; Eze 34:6, Eze 34:8, Eze 34:16; Luk 15:3-10; Pe1 2:25
John Gill
10:6 But go rather to the lost sheep of the house of Israel. To whom he himself was sent, Mt 15:24. By "the house of Israel" is meant the whole Jewish nation; for though this phrase, when distinguished from the house of Judah, designs only the ten tribes; yet here it intends all the Jews, then living in the land of Judea, among whom there were some of all the tribes: and by "the lost sheep" of this house, are meant either all the people of the Jews in general, who were wandering, and were lost in error and sin, and to whom the external ministry of the Gospel came; or rather the elect of God among them, for whose sake particularly the apostles were sent unto them. These are called "sheep", because they were chosen of God, and given to Christ to be redeemed, looked up, sought out, and saved by him; and "lost" ones, not only because lost in Adam, and by their own transgressions, so that neither they themselves, nor any mere creature, could save them from eternal ruin and destruction; but also, because they were made to go astray, and were lost through the negligence and errors of their pastors, the Scribes and Pharisees: and this character is the rather given of them, partly to reflect upon the characters of the shepherds of Israel: and partly to magnify the grace of God, in having regard to such ruined and miserable creatures; and also to excite the compassion and diligence of the apostles, to preach the Gospel to them: respect seems to be had to Jer 1:16.
Robert Jamieson, A. R. Fausset and David Brown
10:6 But go rather to the lost sheep of the house of Israel--Until Christ's death, which broke down the middle wall of Partition (Eph 2:14), the Gospel commission was to the Jews only, who, though the visible people of God, were "lost sheep," not merely in the sense which all sinners are (Is 53:6; 1Pet 2:25; compare with Lk 19:10), but as abandoned and left to wander from the right way by faithless shepherds (Jer 50:6, Jer 50:17; Ezek 34:2-6, &c.).
10:710:7: Եւ իբրեւ երթայցէք՝ քարոզեցէ՛ք եւ ասացէ՛ք, թէ մերձեա՛լ է արքայութիւն երկնից։
7 Եւ երբ գնաք, քարոզեցէ՛ք եւ ասացէ՛ք. «Երկնքի արքայութիւնը մօտեցել է»
7 Ու երբ կ’երթաք, քարոզեցէք ու ըսէք. ‘Երկնքի թագաւորութիւնը մօտեցած է’։
Եւ իբրեւ երթայցէք, քարոզեցէք եւ ասացէք թէ. Մերձեալ է արքայութիւն երկնից:

10:7: Եւ իբրեւ երթայցէք՝ քարոզեցէ՛ք եւ ասացէ՛ք, թէ մերձեա՛լ է արքայութիւն երկնից։
7 Եւ երբ գնաք, քարոզեցէ՛ք եւ ասացէ՛ք. «Երկնքի արքայութիւնը մօտեցել է»
7 Ու երբ կ’երթաք, քարոզեցէք ու ըսէք. ‘Երկնքի թագաւորութիւնը մօտեցած է’։
zohrab-1805▾ eastern-1994▾ western am▾
10:77: ходя же, проповедуйте, что приблизилось Царство Небесное;
10:7  πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν.
10:7. πορευόμενοι ( Traversing-of ) δὲ (moreover) κηρύσσετε (ye-should-herald) λέγοντες ( forthing ) ὅτι (to-which-a-one,"Ἤγγικεν (It-had-come-to-near-to) ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν. (of-skies)
10:7. euntes autem praedicate dicentes quia adpropinquavit regnum caelorumAnd going, preach, saying: The kingdom of heaven is at hand.
7. And as ye go, preach, saying, The kingdom of heaven is at hand.
10:7. And going forth, preach, saying: ‘For the kingdom of heaven has drawn near.’
And as ye go, preach, saying, The kingdom of heaven is at hand:

7: ходя же, проповедуйте, что приблизилось Царство Небесное;
10:7  πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν.
10:7. euntes autem praedicate dicentes quia adpropinquavit regnum caelorum
And going, preach, saying: The kingdom of heaven is at hand.
10:7. And going forth, preach, saying: ‘For the kingdom of heaven has drawn near.’
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 (Лк IX:2). Букв …проповедуйте, говоря, что приблизилось Царство… За отсутствием хронологических данных трудно определить с точностью, когда именно совершилось это посольство апостолов на проповедь. Однако видно, что по воззрению самого евангелиста, это было уже после того, как Сам Спаситель много проповедовал и исцелял больных. Если мы будем иметь в виду это обстоятельство, то и лучше поймем, в чем должна была состоять первоначальная проповедь апостолов. Материал для нее намечается в словах «приблизилось Царство Небесное». Если бы посланные стали произносить пред кем-либо только одни эти слова, то и этого было бы достаточно. Но если бы их попросили объяснить, что это значит, то они могли бы просто рассказывать о появлении необыкновенного Лица, которое творило чудеса и говорило так, как не говорил никто из книжников и фарисеев. Таким образом, посольство на проповедь неопытных в ней людей, вследствие самой простоты проповеди, нисколько не превышало сил апостолов. Эта проповедь не была книжною, не требовала изучения или каких-либо научных знаний и занятий, а была взята прямо из жизни и совершалась для нее же. Слово «покайтесь» пред «ибо приблизилось» встречается только в одном сагидском переводе.
Adam Clarke: Commentary on the Bible - 1831
10:7: And as ye go, preach - πορευομενοι δε κηρυσσετε, and as you proceed, proclaim like heralds - make this proclamation wherever ye go, and while ye are journeying. Preach and travel; and, as ye travel, preach - proclaim salvation to all you meet. Wherever the ministers of Christ go, they find lost, ruined souls; and, wherever they find them, they should proclaim Jesus, and his power to save. For an explanation of the word proclaim or preach, see on Mat 3:1 (note).
From this commission we learn what the grand subject of apostolic preaching was - The Kingdom Of Heaven Is At Hand! This was the great message. "They preached," says Quesnel, "to establish the faith; the kingdom, to animate the hope; of heaven, to inspire the love of heavenly things, and the contempt of earthly; which is at hand, that men may prepare for it without delay."
Albert Barnes: Notes on the Bible - 1834
10:7: The kingdom of heaven is at hand - Or, more literally, the "reign" of heaven, or of God, draws near. See the notes at Mat 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: preach: Mat 4:17, Mat 11:1; Isa 61:1; Joh 3:2; Mar 6:12; Luk 9:60, Luk 16:16; Act 4:2
The: Mat 3:2, Mat 11:11, Mat 11:12, Mat 21:31, Mat 21:43, Mat 23:13; Luk 9:2, Luk 9:6, Luk 10:9-11; Act 10:25, Act 28:31
Geneva 1599
10:7 (2) And as ye go, preach, saying, The kingdom of heaven is at hand.
(2) The sum of the gospel, or preaching of the apostles.
John Gill
10:7 And as ye go,.... Through the cities of Judea, and the streets thereof, from one city to another, from place to place; for these were itinerant preachers, who were not to abide long in any place, but to move about, that the Gospel might be spread all over the land, and the lost sheep in every corner be sought out and found.
Preach, saying, the kingdom of heaven is at hand. This was to be the subject matter of their ministry, which they were to proclaim aloud in every place; and which is expressed in the same words with which John the Baptist, and Christ himself, began their ministry,
Mt 3:2 which shows the entire harmony, and strict agreement, there were between them: for the meaning of the phrase; see Gill on Mt 3:2. The Cambridge copy reads, "repent, for the kingdom", &c.
Robert Jamieson, A. R. Fausset and David Brown
10:7 And as ye go, preach, saying, The kingdom of heaven is at hand--(See on Mt 3:2).
10:810:8: Զհիւանդս բժշկեցէ՛ք, զբորոտս սրբեցէ՛ք, զդեւս հանէ՛ք. ձրի՛ առէք՝ եւ ձրի՛ տուք։
8 Հիւանդներին բժշկեցէ՛ք[13], բորոտներին մաքրեցէ՛ք, դեւերին հանեցէ՛ք, ձրի առաք, ձրի էլ տուէ՛ք [13] 13. Յունարէնը աւելացնում է՝ մեռելներին յարութիւն տուէք:
8 Հիւանդները բժշկեցէք, բորոտները մաքրեցէք*, դեւերը հանեցէք. ձրի առեր էք, ձրի տուէք։
Զհիւանդս բժշկեցէք, [27]զբորոտս սրբեցէք, զդեւս հանէք, ձրի առէք եւ ձրի տուք:

10:8: Զհիւանդս բժշկեցէ՛ք, զբորոտս սրբեցէ՛ք, զդեւս հանէ՛ք. ձրի՛ առէք՝ եւ ձրի՛ տուք։
8 Հիւանդներին բժշկեցէ՛ք[13], բորոտներին մաքրեցէ՛ք, դեւերին հանեցէ՛ք, ձրի առաք, ձրի էլ տուէ՛ք
[13] 13. Յունարէնը աւելացնում է՝ մեռելներին յարութիւն տուէք:
8 Հիւանդները բժշկեցէք, բորոտները մաքրեցէք*, դեւերը հանեցէք. ձրի առեր էք, ձրի տուէք։
zohrab-1805▾ eastern-1994▾ western am▾
10:88: больных исцеляйте, прокаженных очищайте, мертвых воскрешайте, бесов изгоняйте; даром получили, даром давайте.
10:8  ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε.
10:8. ἀσθενοῦντας ( To-un-vigoring-unto ) θεραπεύετε, (ye-should-minister-of," νεκροὺς ( to-en-deaded ) ἐγείρετε, (ye-should-rouse," λεπροὺς ( to-en-peeled ) καθαρίζετε, (ye-should-cleanse-to,"δαιμόνια (to-daimonlets) ἐκβάλλετε: (ye-should-cast-out) δωρεὰν (to-a-gift) ἐλάβετε, (ye-had-taken,"δωρεὰν (to-a-gift) δότε. (ye-should-have-had-given)
10:8. infirmos curate mortuos suscitate leprosos mundate daemones eicite gratis accepistis gratis dateHeal the sick, raise the dead, cleanse the lepers, cast out devils: freely have you received, freely give.
8. Heal the sick, raise the dead, cleanse the lepers, cast out devils: freely ye received, freely give.
10:8. Cure the infirm, raise the dead, cleanse lepers, cast out demons. You have received freely, so give freely.
Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give:

8: больных исцеляйте, прокаженных очищайте, мертвых воскрешайте, бесов изгоняйте; даром получили, даром давайте.
10:8  ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε.
10:8. infirmos curate mortuos suscitate leprosos mundate daemones eicite gratis accepistis gratis date
Heal the sick, raise the dead, cleanse the lepers, cast out devils: freely have you received, freely give.
10:8. Cure the infirm, raise the dead, cleanse lepers, cast out demons. You have received freely, so give freely.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8 (Лк IX:2). По словам Иеронима Иисус Христос дал апостолам «власть исцелять больных, очищать прокаженных и изгонять бесов, с целью доказать величие обетований величием чудес». Слова: «даром получили» и проч. относятся, конечно, к чудесам, а не к учению (Мейер). Чудеса должны были служить подтверждением данной апостолами власти. Но если бы они не совершались даром, то это было бы плохое подтверждение. Никакое другое выражение, как кажется, не отличается такими признаками достоверности и подлинности, как именно это простое выражение. Оно не могло быть сказано никем, кроме Самого Спасителя.
Adam Clarke: Commentary on the Bible - 1831
10:8: Raise the dead - This is wanting in the MSS. marked EKLMS of Griesbach, and in those marked BHV of Mathai, and in upwards of one hundred others. It is also wanting in the Syriac, (Vienna edition), latter Persic, Sahidic, Armenian, Sclavonic, and in one copy of the Itala; also in Athanasius, Basil, and Chrysostom. There is no evidence that the disciples raised any dead person previously to the resurrection of Christ. The words should certainly be omitted, unless we could suppose that the authority now given respected not only their present mission, but comprehended also their future conduct. But that our blessed Lord did not give this power to his disciples at this time, is, I think, pretty evident from Mat 10:1, and from Luk 9:6, Luk 9:10; Luk 10:19, Luk 10:20, where, if any such power had been given, or exercised, it would doubtless have been mentioned. Wetstein has rejected it, and so did Griesbach in his first edition; but in the second (1796) he has left it in the text, with a note of doubtfulness.
Freely ye have received, freely give - A rule very necessary, and of great extent. A minister or laborer in the Gospel vineyard, though worthy of his comfortable support while in the work, should never preach for hire, or make a secular traffic of a spiritual work. What a scandal is it for a man to traffic with gifts which he pretends, at least, to have received from the Holy Ghost, of which he is not the master, but the dispenser. He who preaches to get a living, or to make a fortune, is guilty of the most infamous sacrilege.
Albert Barnes: Notes on the Bible - 1834
10:8: Freely ye have received, freely give - That is, they were not to sell their favors of healing, preaching, etc. They were not to make a money-making business of it, to bargain specifically to heal for so much, and to cast out devils for so much. This, however, neither then nor afterward precluded them from receiving a competent support. See Luk 10:7; Co1 9:8-14; Ti1 5:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: Heal: Mat 10:1; Mar 16:18; Luk 10:9; Act 4:9, Act 4:10, Act 4:30, Act 5:12-15
freely ye: Kg2 5:15, Kg2 5:16, Kg2 5:20-27; Act 3:6, Act 8:18-23, Act 20:33-35
Geneva 1599
10:8 (3) Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.
(3) Miracles are signs verifying the word.
John Gill
10:8 Heal the sick,.... For so he had given them power to do, and this both for the confirmation of their doctrine, and the recommendation of them to men; for nothing could more evidently prove their mission to be divine, and their doctrine from heaven, or be more acceptable to men, than to "heal" their "sick" friends and relations, who were given up by physicians, and incurable by the art of man; and to do this without the use of medicines, either by a word speaking, or by laying on of their hands, or by anointing with oil, joined with prayer; and particularly to
cleanse the lepers, of which there were many in Israel, who otherwise could not get rid of that disorder, and by the law were deprived of many privileges, and advantages, which others enjoyed: and especially to
raise the dead, which had never been done before the times of Christ, since the days of Elijah and Elisha; and which must be allowed by all men to be more than human, and to require the arm of almighty power: and lastly, to
cast out devils, the sworn enemies of mankind, and who had taken possession of the bodies, as well as souls of multitudes in the Jewish nation; all which they are ordered to do, without taking any thing of the people, for so doing:
freely ye have received, freely give; which refers both to the working of miracles, and preaching of the Gospel. As they had these miraculous gifts freely imparted to them by Christ, they had them not of themselves, nor did they procure them at any charge, or expense of their's, or purchase them with their money, as Simon Magus impiously proposed to the apostles; so they were freely to make use of these wonderful powers, they were possessed of, for the relief of the distressed, without insisting upon, or receiving any thing for the same; a practice which was formerly disapproved and condemned in Gehazi, the servant of Elisha: and with respect to the Gospel, as the knowledge of it was freely communicated to them by Christ, and gifts qualifying them for the preaching of it, were of his mere grace and goodness bestowed upon them, so they were to dispense it without making a gain of godliness, or discovering in the least an avaricious disposition. Our Lord seems to have respect to a rule frequently inculcated by the Jews concerning teaching their oral law (g); which is this;
"in the place where they teach the written law for a reward, it is lawful to teach it for a reward; but it is forbidden to teach the oral law for a reward, as it is said, "behold, I have taught you statutes and judgments, even as the Lord my God commanded me", &c. Deut 4:5. As I have "freely" learned, and ye have also "freely" learnt of me; so when ye learn posterity, , "teach them freely, as ye have learnt of me".''
Now what the Jews say of their traditions, Christ applies to the Gospel: in dispensing of which he would not have his disciples come behind them; but as they had freely received the Gospel from his lips; so they would as freely, as well as faithfully, make it known to others; and which no ways contradicts the maintenance of the Gospel ministers by the people; only forbids amassing wealth and riches by it, or preaching for sordid gain, or filthy lucre's sake: for otherwise it is Christ's own ordinance, that the preachers of the Gospel should live by it; and which is confirmed in the following verses.
(g) Maimon. Talmud Tora, c. 1. sect. 7. T. Bab. Nedarim, fol. 36. 2. & 37. 1. & Becorat, fol. 29. 1. Maimon. & Bartenora in Misn. Nedarim, c. 4. sect. 3. & in Pirke Abot. c. 4. sect. 5.
John Wesley
10:8 Cast out devils - It is a great relief to the spirits of an infidel, sinking under a dread, that possibly the Gospel may be true, to find it observed by a learned brother, that the diseases therein ascribed to the operation of the devil have the very same symptoms with the natural diseases of lunacy, epilepsy, or convulsions; whence he readily and very willingly concludes, that the devil had no hand in them. But it were well to stop and consider a little. Suppose God should suffer an evil spirit to usurp the same power over a man's body, as the man himself has naturally; and suppose him actually to exercise that power; could we conclude the devil had no hand therein, because his body was bent in the very same manner wherein the man himself might have bent it naturally? And suppose God gives an evil spirit a greater power, to effect immediately the organ of the nerves in the brain, by irritating them to produce violent motions, or so relaxing them that they can produce little or no motion; still the symptoms will be those of over tense nerves, as in madness, epilepsies, convulsions; or of relaxed nerves, as in paralytic cases. But could we conclude thence that the devil had no hand in them? Will any man affirm that God cannot or will not, on any occasion whatever, give such a power to an evil spirit? Or that effects, the like of which may be produced by natural causes, cannot possibly be produced by preternatural? If this be possible, then he who affirms it was so, in any particular case, cannot be justly charged with falsehood, merely for affirming the reality of a possible thing. Yet in this manner are the evangelists treated by those unhappy men, who above all things dread the truth of the Gospel, because, if it is true, they are of all men the most miserable. Freely ye have received - All things; in particular the power of working miracles; freely give - Exert that power wherever you come. Mk 6:7; Lk 9:2.
Robert Jamieson, A. R. Fausset and David Brown
10:8 Heal the sick, cleanse the lepers, raise the dead, cast out devils--(The italicizedd clause--"raise the dead"--is wanting in many manuscripts). Here we have the first communication of supernatural power by Christ Himself to His followers--thus anticipating the gifts of Pentecost. And right royally does He dispense it.
freely ye have received, freely give--Divine saying, divinely said! (Compare Deut 15:10-11; Acts 3:6) --an apple of gold in a setting of silver (Prov 25:11). It reminds us of that other golden saying of our Lord, rescued from oblivion by Paul, "It is more blessed to give than to receive" (Acts 20:35). Who can estimate what the world owes to such sayings, and with what beautiful foliage and rich fruit such seeds have covered, and will yet cover, this earth!
10:910:9: Մի՛ ստանայք ոսկի, եւ մի՛ արծաթ, եւ մի՛ պղինձ ՚ի գօտիս ձեր.
9 Մի՛ ունեցէք ո՛չ ոսկի, ո՛չ արծաթ եւ ո՛չ էլ պղինձ դրամ՝ ձեր գօտիների մէջ
9 Մի՛ ստանաք ոսկի եւ ո՛չ արծաթ եւ ո՛չ պղինձ ձեր գօտիներուն մէջ։
Մի՛ ստանայք ոսկի, եւ մի՛ արծաթ, եւ մի՛ պղինձ ի գօտիս ձեր:

10:9: Մի՛ ստանայք ոսկի, եւ մի՛ արծաթ, եւ մի՛ պղինձ ՚ի գօտիս ձեր.
9 Մի՛ ունեցէք ո՛չ ոսկի, ո՛չ արծաթ եւ ո՛չ էլ պղինձ դրամ՝ ձեր գօտիների մէջ
9 Մի՛ ստանաք ոսկի եւ ո՛չ արծաթ եւ ո՛չ պղինձ ձեր գօտիներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
10:99: Не берите с собою ни золота, ни серебра, ни меди в поясы свои,
10:9  μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν,
10:9. Μὴ (Lest) κτήσησθε ( ye-might-have-possessed-unto ) χρυσὸν (to-a-gold) μηδὲ (lest-moreover) ἄργυρον (to-a-silver) μηδὲ (lest-moreover) χαλκὸν (to-a-copper) εἰς (into) τὰς (to-the-ones) ζώνας (to-girdings) ὑμῶν, (of-ye,"
10:9. nolite possidere aurum neque argentum neque pecuniam in zonis vestrisDo not possess gold, nor silver, nor money in your purses:
9. Get you no gold, nor silver, nor brass in your purses;
10:9. Do not choose to possess gold, nor silver, nor money in your belts,
Provide neither gold, nor silver, nor brass in your purses:

9: Не берите с собою ни золота, ни серебра, ни меди в поясы свои,
10:9  μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν,
10:9. nolite possidere aurum neque argentum neque pecuniam in zonis vestris
Do not possess gold, nor silver, nor money in your purses:
10:9. Do not choose to possess gold, nor silver, nor money in your belts,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 и 10. (Мк VI:8, 9; Лк IX:3; X:4). Интересное объяснение этого стиха, данное Фомой Аквинатом: «до страданий апостолы посланы были к иудеям. У иудеев же был обычай заботиться о своих учителях; поэтому Христос, посылая к иудеям учеников, заповедовал им ничего не брать с собою. Но такого обычая не было у язычников. Поэтому, когда ученики были посланы к язычникам, то им дано было позволение брать с собою иждивение; и так они брали его, когда проповедовали другим, кроме иудеев». В связи с этим повелением у экзегетов возникают вопросы о том, было ли повеление только временным или постоянным, т. е. касалось ли только одних апостолов и притом во время их первоначальной проповеди, или же имело обязательную силу для всех проповедников Евангелия. Одни отвечают, что повеление было постоянным (Иларий, Иерон., Амвросий, Августин), так что апостолы должны были в течение всей своей жизни, когда проповедовали язычникам, соблюдать эту форму и вид бедности. Но другие полагают, что заповеди Спасителя отличались временным характером и были обязательны только на время проповеди апостолов иудеям при жизни Христа. Конечно, точное исполнение заповедей Христа, например, при проповеди в суровых климатах, бывает невозможно. Однако заповеданный Им дух нестяжательности остается в полной силе для всех проповедников Евангелия. Почему же ученики должны были устранять себя от всяких забот пред своим путешествием? Потому, что народ рад будет услышать новые евангельские вести, и в случае надобности снабдить лиц, которые принесли их, всем необходимым. Эта мысль выражается в дальнейших словах (трудящийся достоин пропитания), ставших почти пословицей. Феофилакт замечает, что Спаситель сказал здесь — trofhV (пропитания, пищи), а не trufhV (роскошь, изнеженность), потому что учителям не должно предаваться роскоши. У Луки X:7 вместо «пропитания» — «награда»: «ибо трудящийся достоин награды (tou misqou autou) за труды свои».
Adam Clarke: Commentary on the Bible - 1831
10:9: Provide neither gold, nor silver, nor brass, in your purses - Εις τας ξωνας υμων, in your Girdles. It is supposed that the people of the east carry their money in a fold of their girdles. This is scarcely correct: they carry it in a purse in their bosom, under their girdles. This I have often observed.
In a thousand instances an apostolic preacher, who goes to the wilderness to seek the lost sheep, will be exposed to hunger and cold, and other inconveniences; he must therefore resign himself to God, depending on his providence for the necessaries of life. If God have sent him, he is bound to support him, and will do it: anxiety therefore, in him, is a double crime, as it insinuates a bad opinion of the Master who has employed him. Every missionary should make himself master of this subject.
Have no money in your purse, is a command, obedience to which was secured by the narrow circumstances of most of the primitive genuine preachers of the Gospel. Whole herds of friars mendicants have professed the same principle, and abandoned themselves to voluntary poverty; but if the money be in the heart it is a worse evil. In the former case, it may be a temptation to sin; in the latter, it must be ruinous.
Albert Barnes: Notes on the Bible - 1834
10:9
Provide neither gold nor silver, nor brass - This prohibition of gold, silver, and brass is designed to pRev_ent their providing money for their journey.
Pieces of money of "small value" were made of brass.
In your purses - Literally, in your girdles (belts). See the notes at Mat 5:38-41. A "girdle" or "sash" was an indispensable part of the dress. This girdle was made "hollow," and answered the purpose of a purse. It was convenient, easily borne, and safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: Provide: or, Get
neither: Mar 6:8; Luk 9:3, Luk 10:4, Luk 22:35; 1Cor. 9:7-27
Geneva 1599
10:9 (4) Provide (c) neither gold, nor silver, nor brass in your purses,
(4) The ministers of the word must cast away all cares that might hinder them, even the least of them.
(c) For this journey, namely, both that nothing might hinder them, and also that they might feel some taste of God's providence: for at their return back, the Lord asked of them whether they lacked anything by the way, (Lk 22:35).
John Gill
10:9 Provide neither gold, nor silver, nor brass,.... That is, not any sort of "money", as both Mark and Luke express it: for money was then coined, as now, of these three sorts of metals, and which include all kind of money; so that they were not to provide, get, prepare, or take along with them for their journey, as not gold, nor silver, or any parcel of this sort of money, which might be of considerable importance, and lasting consequence to them; so neither brass money, as, halfpence, and farthings, the least, and most inconsiderable: they were forbidden to carry any of either sort
in your purses: or, as it may be rendered, "in", or "within your girdles"; in which travellers, among the Jews, used to carry their money; and who, in their travelling dress, might not go into the temple, and are thus described (h);
"a man may not go into the mountain of the house with his staff, or with his shoes on, nor "with his girdle".''
The "phunda", Maimonides says (i), is an inner garment, wore to keep off sweat from other garments, to which were sewed hollow things like purses, in which a man put what he pleased; though other (k) interpreters say it is , "a hollow girdle, in which they put their money": and so the Romans (l) had used to do; and so do the Turks (m) to this day; to which practice the allusion is here.
(h) Misn. Beracot, c. 9. sect. 5. (i) In ib. & Celim. c. 29. 1. & Sabbat, c. 10. 3. (k) Bartenora & Yom Tob in ib. Gloss in T. Bab. Beracot, fol. 62. 2. & in Sabbat. fol. 92. 1. & 113. 1. & 120. 1. & Nedarim, fol. 55. 2. (l) Gracchus apud A. Gell. Noct. Attic. 1. 15. c. 12. Sueton. in Vita Vitellii, c. 16. (m) Bobovius de Peregr. Meccan. p. 14.
John Wesley
10:9 Provide not - The stress seems to lie on this word: they might use what they had ready; but they might not stay a moment to provide any thing more, neither take any thought about it. Nor indeed were they to take any thing with them, more than was strictly necessary. Lest it should retard them. Because they were to learn hereby to trust to God in all future exigencies.
Robert Jamieson, A. R. Fausset and David Brown
10:9 Provide neither gold, nor silver, nor brass in your purses--"for" your purses; literally, "your belts," in which they kept their money.
10:1010:10: մի՛ պարկ ՚ի ճանապարհ. եւ մի՛ երկուս հանդերձս. մի՛ կօշիկս. մի՛ ցուպ. զի արժանի՛ է մշակն կերակրոյ իւրում[170]։ [170] Ոմանք. Պարկ ՚ի ճանապարհի... մի՛ կօշիկ... կերակրոյ իւրոյ։
10 ո՛չ պարկ՝ ճանապարհի համար. ո՛չ երկու զգեստ, ո՛չ կօշիկներ եւ ո՛չ էլ ցուպ. որովհետեւ մշակն արժանի է իր կերակրին
10 Ո՛չ ճամբու համար պարկ եւ ո՛չ կրկին հանդերձ, ո՛չ կօշիկ, ո՛չ գաւազան. վասն զի մշակը իր կերակուրին արժանի է։
մի՛ պարկ ի ճանապարհ, եւ մի՛ երկուս հանդերձս, մի՛ կօշիկս, մի՛ ցուպ, զի արժանի է մշակն կերակրոյ իւրում:

10:10: մի՛ պարկ ՚ի ճանապարհ. եւ մի՛ երկուս հանդերձս. մի՛ կօշիկս. մի՛ ցուպ. զի արժանի՛ է մշակն կերակրոյ իւրում[170]։
[170] Ոմանք. Պարկ ՚ի ճանապարհի... մի՛ կօշիկ... կերակրոյ իւրոյ։
10 ո՛չ պարկ՝ ճանապարհի համար. ո՛չ երկու զգեստ, ո՛չ կօշիկներ եւ ո՛չ էլ ցուպ. որովհետեւ մշակն արժանի է իր կերակրին
10 Ո՛չ ճամբու համար պարկ եւ ո՛չ կրկին հանդերձ, ո՛չ կօշիկ, ո՛չ գաւազան. վասն զի մշակը իր կերակուրին արժանի է։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010: ни сумы на дорогу, ни двух одежд, ни обуви, ни посоха, ибо трудящийся достоин пропитания.
10:10  μὴ πήραν εἰς ὁδὸν μηδὲ δύο χιτῶνας μηδὲ ὑποδήματα μηδὲ ῥάβδον· ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ.
10:10. μὴ (lest) πήραν (to-a-sack) εἰς (into) ὁδὸν (to-a-way) μηδὲ (lest-moreover) δύο (to-two) χιτῶνας (to-tunics) μηδὲ (lest-moreover) ὑποδήματα (to-bindings-under-to) μηδὲ (lest-moreover) ῥάβδον: (to-a-rod) ἄξιος (deem-belonged) γὰρ (therefore) ὁ (the-one) ἐργάτης (a-worker) τῆς (of-the-one) τροφῆς (of-a-nourishing) αὐτοῦ. (of-it)
10:10. non peram in via neque duas tunicas neque calciamenta neque virgam dignus enim est operarius cibo suoNor scrip for your journey, nor two coats, nor shoes, nor a staff; for the workman is worthy of his meat.
10. no wallet for journey, neither two coats, nor shoes, nor staff: for the labourer is worthy of his food.
10:10. nor provisions for the journey, nor two tunics, nor shoes, nor a staff. For the laborer deserves his portion.
Nor scrip for [your] journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat:

10: ни сумы на дорогу, ни двух одежд, ни обуви, ни посоха, ибо трудящийся достоин пропитания.
10:10  μὴ πήραν εἰς ὁδὸν μηδὲ δύο χιτῶνας μηδὲ ὑποδήματα μηδὲ ῥάβδον· ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ.
10:10. non peram in via neque duas tunicas neque calciamenta neque virgam dignus enim est operarius cibo suo
Nor scrip for your journey, nor two coats, nor shoes, nor a staff; for the workman is worthy of his meat.
10:10. nor provisions for the journey, nor two tunics, nor shoes, nor a staff. For the laborer deserves his portion.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:10: Nor scrip for your journey - To carry provisions. This was called תורמיל tormil, by the rabbins; it was a leathern pouch hung about their necks, in which they put their victuals. This was properly, the shepherd's bag.
Neither two coats, etc. - Nothing to encumber you.
Nor yet staves - Ραβδον, a staff, as in the margin, but, instead of ραβδον, staff, which is the common reading, all the following MSS. and versions have ραβδους, staves, and CEFGKLMPS. V. ninety-three others, Coptic, Armenian, latter Syriac, one of the Itala, Chrysostom, and Theophylact. This reading is of great importance, as it reconciles this place with Luk 9:3, and removes the seeming contradiction from Mar 6:8; as if he had said: "Ye shall take nothing to defend yourselves with, because ye are the servants of the Lord, and are to be supported by his bounty, and defended by his power. In a word, be like men in haste, and eager to begin the important work of the ministry. The sheep are lost-ruined: Satan is devouring them: give all diligence to pluck them out of the jaws of the destroyer."
The workman is worthy of his meat - Της τροφης αυτου, of his maintenance. It is a maintenance, and that only, which a minister of God is to expect, and that he has a Divine right to; but not to make a fortune, or lay up wealth: besides, it is the workman, he that labors in the word and doctrine, that is to get even this. How contrary to Christ is it for a man to have vast revenues, as a minister of the Gospel, who ministers no Gospel, and who spends the revenues of the Church to its disgrace and ruin!
Albert Barnes: Notes on the Bible - 1834
10:10
Nor scrip - That is, knapsack.
This was made of skin or coarse cloth, to carry provisions in. It was commonly hung around the neck.
Neither two coats - See the notes at Mat 5:40.
Neither shoes - The original is the word commonly rendered sandals. See the notes at Mat 3:11.
Mark says, in recording this discourse, "but be shod with sandals." Between him and Matthew there is an apparent contradiction, but there is really no difference. According to Matthew, Jesus does not forbid their "wearing" the sandals which they probably had on, but only forbids their "supplying themselves with more," or with "superfluous ones." Instead of making provision for their feet when their "present" shoes were worn out, they were to trust to Providence to be supplied, and "go as they were." The meaning of the two evangelists may be thus expressed: "Do not procure anything more for your journey than you have on. Go as you are, shod with sandals, without making any more preparation."
Nor yet staves - In the margin, in all the ancient versions, and in the common Greek text, this is in the singular number - "nor yet" a staff. But Mark says that they might have a "staff:" "Jesus commanded them that they should take nothing for their journey, save a staff only." To many this would appear to be a contradiction. Yet the "spirit" of the instruction, the main thing that the writers aim at, is the same. That was, that they were "to go just as they were, to trust to Providence, and not to spend any time in making preparation for their journey. Some of them, probably, when he addressed them, "had staves," and some had not. To those who "had," he did not say that they should throw them away, as the instructions he was giving them might seem to require, but he suffered them to take them (Mark). To those who had not, he said they should not spend time in procuring them (Matthew), but "they were all to go just as they were."
The workman is worthy of his meat - This implies that they were to expect a proper supply for their needs from those who were benefited. They were not to make "bargain and sale" of the power of working miracles, but they were to expect competent support from preaching the gospel, and that not merely as a gift, but because they were "worthy" of it, and had a right to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: scrip: Sa1 9:7, Sa1 17:40
two: Luk 3:11; Ti2 4:13
staves: Gr. a staff
for the: Luk 10:7-12; Co1 9:4-14; Gal 6:6, Gal 6:7; Ti1 5:17, Ti1 5:18
Geneva 1599
10:10 Nor scrip for [your] journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his (d) meat.
(d) God will provide you with food.
John Gill
10:10 Nor scrip for your journey,.... This the Jews call "tarmil": and which their commentators (n) say, is a large leathern bag, in which shepherds and travellers put their food, and other things, and carried with them, hanging it about their necks; so that the disciples were neither to carry money with them, nor any provisions for their journey:
neither two coats; one to travel in, and another to put on, when they came to their quarters: they were not allowed change of raiment; either because superfluous, or too magnificent to appear in, or too troublesome to carry:
nor shoes, only sandals, as Mark says; for there was a difference between shoes and sandals, as appears from the case of the plucking off the shoe, when a man refused his brother's wife (o): if the "shoe" was plucked off it was regarded; but if the "sandal", it was not minded: this was the old tradition, though custom went against it. Sandals were made of harder leather than shoes (p), and sometimes of wood covered with leather, and stuck with nails, to make them more durable (q); though sometimes of bulrushes, and bark of palm trees, and of cork (r), which were light to walk with.
"Says R. Bar bar Chanah (s), I saw R. Eleazar of Nineveh go out on a fast day of the congregation, , "with a sandal of cork".''
Of what sort these were, the disciples were allowed to travel with, is not certain:
nor yet with staves: that is, with more than one staff, which was sufficient to assist them, and lean upon in journeying: for, according to Mark, one was allowed; as though they might take a travelling staff, yet not staves for defence, or to fight with; see Mt 26:55. Now these several things were forbidden them, partly because they would be burdensome to them in travelling; and partly because they were not to be out any long time, but were quickly to return again; and chiefly to teach them to live and depend upon divine providence. Now, since they were to take neither money, nor provisions with them, and were also to preach the Gospel freely, they might reasonably ask how they should be provided for, and supported: when our Lord suggests, that they should not be anxiously concerned about that, he would take care that they had a suitable supply; and would so influence and dispose the minds of such, to whom they should minister, as that they should have all necessary provisions made for them, without any care or expense of their's:
for the workman is worthy of his meat; which seems to be a proverbial expression, and by which Christ intimates, that they were workmen, or labourers in his vineyard, and they, discharging their duty aright, were entitled to food and raiment, and all the necessaries of life: this to have, was their due; and it was but a piece of justice to give it to them, and on which they might depend. So that this whole context is so far from militating against a minister's maintenance by the people, that it most strongly establishes it; for if the apostles were not to take any money or provisions with them, to support themselves with, it clearly follows, that it was the will of Christ, that they should live by the Gospel, upon those to whom they preached, as the following words show: and though they were not to make gain of the Gospel, or preach it for filthy lucre's sake; yet they might expect a comfortable subsistence, at the charge of the people, to whom they ministered, and which was their duty to provide for them.
(n) Maimon. & Bartenora in Misn. Sheviith, c. 2. sect. 8. & in Celim. c. 16. 4. & 24. 11. & Negaim. c. 11. sect. 11. (o) T. Hieros. Yebamot, fol. 12. 3. T. Bab. Yebamot, fol. 102. 1. & Menachot, fol. 32. 1. (p) Gloss. in T. Bab. Yebamot, fol. 101. 1. & Bartenora in Misn. Yebamot, c. 12. sect. 1. (q) Misn. Yebamot, c. 12. sect. 2. Maimon. Bartenora in Sabbat, c. 6. sect. 2. & Edayot, c. 2. sect. 8. (r) T. Bab. Yoma, fol. 78. 2. Gloss. in ib. Maimon. Hilch. Shebitat. Ashur, c. 3. sect. 7. (s) T. Bab. Yoma, fol. 78. 2. Juchasin, fol. 81. 1.
John Wesley
10:10 Neither scrip - That is, a wallet, or bag to hold provisions: Nor yet a staff - We read, Mk 6:8, Take nothing, save a staff only. He that had one might take it; they that had none, might not provide any. For the workman is worthy of his maintenance - The word includes all that is mentioned in Mt 10:9-10; all that they were forbidden to provide for themselves, so far as it was needful for them. Lk 10:7.
Robert Jamieson, A. R. Fausset and David Brown
10:10 Nor scrip for your journey--the bag used by travellers for holding provisions.
neither two coats--or tunics, worn next the skin. The meaning is, Take no change of dress, no additional articles.
neither shoes--that is change of them.
nor yet staves--The received text here has "a staff," but our version follows another reading, "staves," which is found in the received text of Luke (Lk 9:3). The true reading, however, evidently is "a staff"--meaning, that they were not to procure even that much expressly for this missionary journey, but to go with what they had. No doubt it was the misunderstanding of this that gave rise to the reading "staves" in so many manuscripts Even if this reading were genuine, it could not mean "more than one"; for who, as ALFORD well asks, would think of taking a spare staff?
for the workman is worthy of his meat--his "food" or "maintenance"; a principle which, being universally recognized in secular affairs, is here authoritatively applied to the services of the Lord's workmen, and by Paul repeatedly and touchingly employed in his appeals to the churches (Rom 15:27; 1Cor 9:11; Gal 6:6), and once as "scripture" (Ti1 5:18).
10:1110:11: Յոր քաղա՛ք մտանիցէք կամ ՚ի գեղ, հարցանիցէ՛ք թէ ո՞ է ՚ի նմա արժանի. եւ ա՛նդ լինիջիք մինչեւ ելանիցէք անտի[171]։ [171] Ոմանք. Անդ լինիցիք։
11 Որ քաղաքը կամ գիւղը մտնէք, հարցրէ՛ք, թէ ո՛վ է այնտեղ արժանաւորը, եւ այնտեղ մնացէ՛ք, մինչեւ որ այդտեղից դուրս ելնէք
11 Երբ քաղաք մը կամ գիւղ մը մտնէք, հարցուցէք թէ ո՞վ է անոր մէջ արժանաւորը ու անոր քով կեցէք մինչեւ անկէ ելլէք։
Յոր քաղաք մտանիցէք կամ ի գեղ, հարցանիցէք թէ ո՞ է ի նմա արժանի, եւ անդ լինիջիք մինչեւ ելանիցէք անտի:

10:11: Յոր քաղա՛ք մտանիցէք կամ ՚ի գեղ, հարցանիցէ՛ք թէ ո՞ է ՚ի նմա արժանի. եւ ա՛նդ լինիջիք մինչեւ ելանիցէք անտի[171]։
[171] Ոմանք. Անդ լինիցիք։
11 Որ քաղաքը կամ գիւղը մտնէք, հարցրէ՛ք, թէ ո՛վ է այնտեղ արժանաւորը, եւ այնտեղ մնացէ՛ք, մինչեւ որ այդտեղից դուրս ելնէք
11 Երբ քաղաք մը կամ գիւղ մը մտնէք, հարցուցէք թէ ո՞վ է անոր մէջ արժանաւորը ու անոր քով կեցէք մինչեւ անկէ ելլէք։
zohrab-1805▾ eastern-1994▾ western am▾
10:1111: В какой бы город или селение ни вошли вы, наведывайтесь, кто в нем достоин, и там оставайтесь, пока не выйдете;
10:11  εἰς ἣν δ᾽ ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς ἐν αὐτῇ ἄξιός ἐστιν· κἀκεῖ μείνατε ἕως ἂν ἐξέλθητε.
10:11. εἰς (Into) ἣν (to-which) δ' (moreover) ἂν (ever) πόλιν (to-a-city) ἢ (or) κώμην (to-a-village) εἰσέλθητε, (ye-might-have-had-came-into) ἐξετάσατε (ye-should-have-out-tested-to) τίς (what-one) ἐν (in) αὐτῇ (unto-it) ἄξιός (deem-belonged) ἐστιν: (it-be,"κἀκεῖ (and-thither) μείνατε (ye-should-have-stayed) ἕως (unto-if-which) ἂν (ever) ἐξέλθητε. (ye-might-have-had-came-out)
10:11. in quamcumque civitatem aut castellum intraveritis interrogate quis in ea dignus sit et ibi manete donec exeatisAnd into whatsoever city or town you shall enter, inquire who in it is worthy, and there abide till you go thence.
11. And into whatsoever city or village ye shall enter, search out who in it is worthy; and there abide till ye go forth.
10:11. Now, into whatever city or town you will enter, inquire as to who is worthy within it. And stay there until you depart.
And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence:

11: В какой бы город или селение ни вошли вы, наведывайтесь, кто в нем достоин, и там оставайтесь, пока не выйдете;
10:11  εἰς ἣν δ᾽ ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς ἐν αὐτῇ ἄξιός ἐστιν· κἀκεῖ μείνατε ἕως ἂν ἐξέλθητε.
10:11. in quamcumque civitatem aut castellum intraveritis interrogate quis in ea dignus sit et ibi manete donec exeatis
And into whatsoever city or town you shall enter, inquire who in it is worthy, and there abide till you go thence.
10:11. Now, into whatever city or town you will enter, inquire as to who is worthy within it. And stay there until you depart.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 (Мк II:10; Лк IX:4; X:5–6). Повеление Спасителя отличается простотой. Посланные им должны были входить в какой-нибудь город и там доступными им способами разузнавать, кто «достоин» — слово, которое может означать человека способного и склонного принять евангельские вести, гостеприимного, богобоязненного, набожного, честной жизни, жаждущего спасения и проч. Таких людей не особенно трудно отыскать даже в больших городах, а тем более в маленьких и провинциальных, какими были тогда вообще города Палестины. К «достойному» человеку апостолы должны были прямо идти и там оставаться, сколько будет нужно, — до времени своего выхода оттуда — выражение неопределенное, но хорошо характеризующее деятельность апостолов.
Adam Clarke: Commentary on the Bible - 1831
10:11: Into whatsoever city or town ye shall enter - In the commencement of Christianity, Christ and his preachers were all itinerant.
Inquire who in it is worthy - That is, of a good character; for a preacher of the Gospel should be careful of his reputation, and lodge only with those who are of a regular life.
There abide till ye go thence - Go not about from house to house, Luk 10:7. Acting contrary to this precept has often brought a great disgrace on the Gospel of God. Stay in your own lodging as much as possible, that you may have time for prayer and study. Seldom frequent the tables of the rich and great; if you do, it will unavoidably prove a snare to you. The unction of God will perish from your mind, and your preaching be only a dry barren repetition of old things; the bread of God in your hands will be like the dry, mouldy, Gibeonitish crusts, mentioned Jos 9:5. He who knows the value of time, and will redeem it from useless chit-chat, and trifling visits, will find enough for all the purposes of his own salvation, the cultivation of his mind, and the work of the ministry. He to whom time is not precious, and who lives not by rule, never finds time sufficient for any thing, is always embarrassed, always in a hurry, and never capable of bringing one good purpose to proper effect.
Albert Barnes: Notes on the Bible - 1834
10:11
Who in it is worthy - That is, who in it sustains such a character that he will be disposed to show you hospitality and to treat you kindly.
This shows that they were not needlessly to throw themselves in the way of insult.
And there abide - There remain; as Luke adds, "Go not from house to house." They were to content themselves with one house; not to wander about in the manner of vagrants and mendicants; not to appear to be people of idleness and fond of change; not to seem dissatisfied with the hospitality of the people; but to show that they had regular, important business; that they valued their time; that they were disposed to give themselves to labor, and were intent only on the business for which he had sent them. If ministers of the gospel are useful, it will be by not spending their time in idle chit-chat, and wandering around as if they had nothing to do, but in an honest and laborious improvement of their time in study, in prayer, in preaching, and in visiting their people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: inquire: Gen 19:1-3; Jdg 19:16-21; 1Kings 17:9-24; Job 31:32; Luk 10:38-42; Luk 19:7; Act 16:15, Act 18:1-3; Jo3 1:7, Jo3 1:8
and there: Mar 6:10; Luk 9:4, Luk 10:7, Luk 10:8
Geneva 1599
10:11 (5) And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.
(5) Happy are they that receive the preaching of the gospel: and unhappy are they that refuse it.
John Gill
10:11 And into whatsoever city or town ye shall enter,.... As Christ had instructed them in what manner they were to travel, so he directs them where to go, and who to ask for, and take up their abode with, in the several towns and villages to which they should come; that as soon as they had entered any town or village, they should, in the first place,
inquire, who in it is worthy; not of them, as the Arabic version reads, nor of the Gospel they preached, or of the grace of God, of which no man is worthy: and besides, who could answer to such a question when asked? Who in any town, or city, could tell who in it were worthy of Christ, of his Gospel, and ministers, to which they were all equally strangers before they came among them? Nor does it mean a man famous for piety and religion, or one that feared God, and was a worshipper of him, but an hospitable man; one that was very liberal; who was willing and ready to entertain strangers; for such a man they would want, having neither money nor food: and so the same word, in the Hebrew language, signifies "to be worthy", and "to give alms", because an eleemosynary man, or a man given to alms, was reckoned by the Jews a very worthy man: they thought giving of alms to be a matter of merit. Christ here speaks in the language of the masters of Israel; take an instance or two:
"saith R. Jona, blessed is the man that giveth to the poor; it is not written so, but "blessed is he that considereth the poor": he looks upon him, how he may , "give alms to him".''
And a little after,
""God hath set one against the other", that when evil comes to thy friend, thou mayest see how , "to do thine alms to him", and nourish him, so that thou mayest receive the gift of its reward.''
Again, so a man says to his neighbour, , "give alms unto me": and afterwards, in the same place, it is said, , "give alms unto that woman" (t). Now, it was such a worthy generous man, that was beneficent to the poor, and kind to strangers, that the apostles were to inquire out, wherever they came; and having found such a person, they were to continue with him:
and there abide till ye go out; of that city or town, to another city or town: for to be often changing houses would bring upon them an ill character, as if they were difficult to be pleased, not content with the provision made for them; and would look as if they sought to serve their own bellies, and gratify their appetites, more than to do good to the souls of men; and besides, moving from the house of a bountiful man, might bring some reproach upon his character, as if he had not used them well, and therefore left him. In short, Christ's meaning is, that he would not have his disciples be difficult, and dainty, or fickle, and inconstant, but be content with such things they should have provided for them; and not seek for other, and better quarters, nor fear being troublesome where they were.
(t) Vajikra Rabba, sect. 34. fol. 173. 3, 4. & 174. 4. Midrash Kohelet c. 11. 1. fol. 82. 2.
John Wesley
10:11 Inquire who is worthy - That you should abide with him: who is disposed to receive the Gospel. There abide - In that house, till ye leave the town. Mk 6:10; Lk 9:4.
Robert Jamieson, A. R. Fausset and David Brown
10:11 And into whatsoever city or town--town or village.
ye shall enter inquire--carefully.
who in it is worthy--or "meet" to entertain such messengers; not in point of rank, of course, but of congenial disposition.
and there abide till ye go thence--not shifting about, as if discontented, but returning the welcome given with a courteous, contented, accommodating disposition.
10:1210:12: Եւ իբրեւ մտանիցէք ՚ի տունն, ողջո՛յն տաջիք նմա՝ եւ ասասջի՛ք. Ողջո՛յն տանս այսմիկ։
12 Եւ երբ այն տունը մտնէք, ողջո՛յն տուէք նրան ու ասացէ՛ք. «Ողջո՜յն այս տանը»
12 Երբ տունը կը մտնէք, բարեւ տուէք անոր*։
Եւ իբրեւ մտանիցէք ի տունն, ողջոյն տաջիք նմա [28]եւ ասասջիք. Ողջոյն տանս այսմիկ:

10:12: Եւ իբրեւ մտանիցէք ՚ի տունն, ողջո՛յն տաջիք նմա՝ եւ ասասջի՛ք. Ողջո՛յն տանս այսմիկ։
12 Եւ երբ այն տունը մտնէք, ողջո՛յն տուէք նրան ու ասացէ՛ք. «Ողջո՜յն այս տանը»
12 Երբ տունը կը մտնէք, բարեւ տուէք անոր*։
zohrab-1805▾ eastern-1994▾ western am▾
10:1212: а входя в дом, приветствуйте его, говоря: мир дому сему;
10:12  εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν ἀσπάσασθε αὐτήν·
10:12. εἰσερχόμενοι ( Coming-into ) δὲ (moreover) εἰς (into) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) ἀσπάσασθε ( ye-should-have-drawn-along-to ) αὐτήν: (to-it,"
10:12. intrantes autem in domum salutate eamAnd when you come into the house, salute it, saying: Peace be to this house.
12. And as ye enter into the house, salute it.
10:12. Then, when you enter into the house, greet it, saying, ‘Peace to this house.’
And when ye come into an house, salute it:

12: а входя в дом, приветствуйте его, говоря: мир дому сему;
10:12  εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν ἀσπάσασθε αὐτήν·
10:12. intrantes autem in domum salutate eam
And when you come into the house, salute it, saying: Peace be to this house.
10:12. Then, when you enter into the house, greet it, saying, ‘Peace to this house.’
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:12: Salute it - Λεγουτες, ειρηνη εν τω οικω τουτω, saying, "Peace be to this house." This clause, which, as explanatory of the word ασπασασθε, is necessary to the connection in which it now stands, is added, by the MSS. D and L, and forty-three others, the Armenian, Ethiopic, Slavonic, Saxon, Vulgate, all the copies of the old Itala, Theophylact, and Hilary. The clause is also found in several modern versions. The modern Greek has λεγοντες· ειρηνη εις το σκηπρι τουτο. The Italian, by Matthew, of Erberg, and of Diodati, renders it thus: Pace sia a questa casa. Peace be to this house.
It is found also in Wickliff, and in my old MS. Seyinge, pees be to this hous. Some suppose it is an addition taken from Luke; but there is nearly as much reason to believe he took it from Matthew.
Peace, שלום, among the Hebrews, had a very extensive meaning: - it comprehended all blessings, spiritual and temporal. Hence that saying of the rabbins, גדול שלום שכל הברכות כלולות בו Gadal shalom, shecol haberacoth culoloth bo. Great is Peace, for all other blessings are comprehended in it. To wish peace to a family, in the name and by the authority of Christ, was in effect a positive promise, on the Lord's side, of all the good implied in the wish. This was paying largely even beforehand. Whoever receives the messengers of God into his house confers the highest honor upon himself, and not upon the preacher, whose honor is from God, and who comes with the blessings of life eternal to that man and his family who receives him.
In India, it is customary for a way-faring man, when night draws on, to enter a house, and simply say, "Sir, I am a guest with you this night." If the owner cannot lodge him, he makes an apology, and the traveler proceeds to another house.
Albert Barnes: Notes on the Bible - 1834
10:12
And when ye come into a house, salute it - The word "house" here evidently means "family," as it does in the following verse.
See also Mat 12:25, and Joh 4:53; "And himself believed and his whole house." The apostles were directed to salute the family - to show them the customary tokens of respect, and to treat them with civility. Religion never requires or permits its friends to outrage the common rules of social contact. It demands of them to exhibit to all the customary and proper tokens of respect, according to their age and station, Pe1 2:12-25; Pe1 3:8-11; Phi 4:8. For the mode of salutation, see the notes at Luk 10:4-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: salute it: Luk 10:5, Luk 10:6; Act 10:36; Co2 5:20; Jo3 1:14
John Gill
10:12 And when ye come into an house,.... Or the "house"; that is, the house of an hospitable man, when, upon inquiry, found out:
salute it; meaning the inhabitants of it; or, as the Persic version reads, those of the household, especially the master of the family. Some copies add, saying, peace be to this house, as in Lk 10:5 and so read the Vulgate Latin, and Munster's Hebrew Gospel; and is a very just, and proper explanation of saluting: for the usual form of salutation among the Jews was in such words; of which See Gill on Mt 5:47 by which is meant all kind of happiness, and prosperity, temporal, spiritual, and eternal.
John Wesley
10:12 Salute it - In the usual Jewish form, "Peace (that is, all blessings) be to this house."
Robert Jamieson, A. R. Fausset and David Brown
10:12 And when ye come into an house--or "the house," but it means not the worthy house, but the house ye first enter, to try if it be worthy.
salute it--show it the usual civilities.
10:1310:13: Եթէ իցէ տունն արժանի, եկեսցէ՛ ողջոյնն ձեր ՚ի վերայ նորա. ապա թէ ո՛չ իցէ արժանի, ողջոյնն ձեր առ ձե՛զ դարձցի[172]։ [172] Ոմանք. Ողջոյն ձեր ՚ի ձեզ դարձցի։
13 Եթէ տունն արժանի է, ձեր ողջոյնը նրա վրայ թող իջնի. իսկ եթէ արժանի չէ, ձեր ողջոյնը ձեզ թող վերադառնայ
13 Եթէ այն տունը արժանաւոր է, ձեր բարեւը անոր վրայ ըլլայ, իսկ եթէ արժանաւոր չէ, ձեր բարեւը ձեզի դառնայ։
Եթէ իցէ տունն արժանի, եկեսցէ ողջոյնն ձեր ի վերայ նորա. ապա թէ ոչ իցէ արժանի, ողջոյնն ձեր առ ձեզ դարձցի:

10:13: Եթէ իցէ տունն արժանի, եկեսցէ՛ ողջոյնն ձեր ՚ի վերայ նորա. ապա թէ ո՛չ իցէ արժանի, ողջոյնն ձեր առ ձե՛զ դարձցի[172]։
[172] Ոմանք. Ողջոյն ձեր ՚ի ձեզ դարձցի։
13 Եթէ տունն արժանի է, ձեր ողջոյնը նրա վրայ թող իջնի. իսկ եթէ արժանի չէ, ձեր ողջոյնը ձեզ թող վերադառնայ
13 Եթէ այն տունը արժանաւոր է, ձեր բարեւը անոր վրայ ըլլայ, իսկ եթէ արժանաւոր չէ, ձեր բարեւը ձեզի դառնայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1313: и если дом будет достоин, то мир ваш придет на него; если же не будет достоин, то мир ваш к вам возвратится.
10:13  καὶ ἐὰν μὲν ᾖ ἡ οἰκία ἀξία, ἐλθάτω ἡ εἰρήνη ὑμῶν ἐπ᾽ αὐτήν· ἐὰν δὲ μὴ ᾖ ἀξία, ἡ εἰρήνη ὑμῶν πρὸς ὑμᾶς ἐπιστραφήτω.
10:13. καὶ (and) ἐὰν (if-ever) μὲν (indeed) ᾖ (it-might-be) ἡ (the-one) οἰκία (a-housing-unto) ἀξία, (deem-belonged,"ἐλθάτω (it-should-have-came,"ἡ (the-one) εἰρήνη (a-peace) ὑμῶν (of-ye,"ἐπ' (upon) αὐτήν: (to-it) ἐὰν (if-ever) δὲ (moreover) μὴ (lest) ᾖ (it-might-be) ἀξία, (deem-belonged,"ἡ (the-one) εἰρήνη (a-peace) ὑμῶν (of-ye) ἐφ' (upon) ὑμᾶς (to-ye) ἐπιστραφήτω. (it-should-have-had-been-beturned-upon)
10:13. et siquidem fuerit domus digna veniat pax vestra super eam si autem non fuerit digna pax vestra ad vos revertaturAnd if that house be worthy, your peace shall come upon it; but if it be not worthy, your peace shall return to you.
13. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.
10:13. And if, indeed, that house is worthy, your peace will rest upon it. But if it is not worthy, your peace will return to you.
And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you:

13: и если дом будет достоин, то мир ваш придет на него; если же не будет достоин, то мир ваш к вам возвратится.
10:13  καὶ ἐὰν μὲν ᾖ ἡ οἰκία ἀξία, ἐλθάτω ἡ εἰρήνη ὑμῶν ἐπ᾽ αὐτήν· ἐὰν δὲ μὴ ᾖ ἀξία, ἡ εἰρήνη ὑμῶν πρὸς ὑμᾶς ἐπιστραφήτω.
10:13. et siquidem fuerit domus digna veniat pax vestra super eam si autem non fuerit digna pax vestra ad vos revertatur
And if that house be worthy, your peace shall come upon it; but if it be not worthy, your peace shall return to you.
10:13. And if, indeed, that house is worthy, your peace will rest upon it. But if it is not worthy, your peace will return to you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 Мир в словах Спасителя как бы олицетворяется, представляется как бы лицом, которое входит к хозяину; но отвергнутый им, возвращается к апостолам. Под миром можно разуметь вообще благосостояние, зависящее от спокойствия, здоровья, отсутствия вражды, споров, несогласий, разделений; в переносном смысле словом мир означается спасение.
Adam Clarke: Commentary on the Bible - 1831
10:13: If that house be worthy - If that family be proper for a preacher to lodge in, and the master be ready to embrace the message of salvation.
Your peace - The blessings you have prayed for shall come upon the family: God will prosper them in their bodies, souls, and substance.
But if it be not worthy - As above explained.
Let your peace - The blessings prayed for, return to you. Προς υμας επιϚραφητω, it shall turn back upon yourselves. They shall get nothing, and you shall have an increase.
The trials, disappointments, insults, and wants of the followers of Christ become, in the hand of the all-wise God, subservient to their best interests: hence, nothing can happen to them without their deriving profit from it, unless it be their own fault.
Albert Barnes: Notes on the Bible - 1834
10:13
If the house be worthy - That is, if the "family" be worthy, or be willing to receive you as my disciples.
Let your peace come upon it - That is, let the peace or happiness which you seek or for which you pray in saluting it (see Luk 10:5), come upon it; or seek their peace and happiness by prayer, instruction, by remaining with them, and imparting to them the blessings of the gospel.
But if it be not worthy ... - If the family be unwilling to receive you; if they show themselves unfriendly to you and your message.
Let your peace return to you - This is a Hebrew mode of saying that your peace shall not come upon it, Psa 35:13. It is a mode of speaking derived from bestowing a gift. If people were willing to receive it, they derived the benefit from it; if not, then of course the present came back or remained in the hand of the giver. So Christ figuratively speaks of the peace which their labor would confer. If received kindly and hospitably by the people, they would confer on them most valuable blessings. If rejected and persecuted, the blessings which they sought for others would come upon themselves. they would reap the benefit of being cast out and persecuted for their Master's sake, Mat 5:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: Psa 35:13; Luk 10:6; Co2 2:16
Geneva 1599
10:13 And if the house be worthy, let your (e) peace come upon it: but if it be not worthy, let your peace return to you.
(e) It is an idiom taken from the Hebrews, by which they meant every type of happiness.
John Gill
10:13 And if the house be worthy,.... If the family, and particularly the master of it, appeared to be civil, courteous, friendly, and hospitable, upon such a salutation, and ready to receive and embrace them, and provide for them,
let your peace come upon it, or it shall come upon it; the imperative for the future, which is not unusual; and so read the Syriac and Vulgate Latin. The sense is, the peace the apostles wished for, in their form of salutation, should come, and abide on the family; for not the Gospel of peace, and the preaching of it, are here meant, but the salutation itself, or the things desired in it, which should be granted, and the house be blessed for their sake, and as a reward of their generosity, and hospitality:
but if it be not worthy: does not prove to be what it was said to be, and they expected; namely, to be generous, liberal, and beneficent; but, on the contrary, uncivil and churlish, should neglect their salutation, discover an unwillingness to receive them, and turn their backs upon them:
let your peace return to you, or "it shall return to you"; the happiness wished for shall not come upon them, and the prayers and good wishes of the apostles shall be void, and of none effect, with respect to that family, but should be made good to themselves; and they should be directed to another house, where they should find persons more generous and free to entertain them.
John Wesley
10:13 If the house be worthy - of it, God shall give them the peace you wish them. If not, he shall give you what they refuse. The same will be the case, when we pray for them that are not worthy.
Robert Jamieson, A. R. Fausset and David Brown
10:13 And if the house be worthy--showing this by giving you a welcome.
let your peace come upon it--This is best explained by the injunction to the Seventy, "And into whatsoever house ye enter, first say, Peace be to this house" (Lk 10:5). This was the ancient salutation of the East, and it prevails to this day. But from the lips of Christ and His messengers, it means something far higher, both in the gift and the giving of it, than in the current salutation. (See on Jn 14:27).
but if it be not worthy, let your peace return to you--If your peace finds a shut, instead of an open, door in the heart of any household, take it back to yourselves, who know how to value it; and it will taste the sweeter to you for having been offered, even though rejected.
10:1410:14: Եւ որ ո՛չ ընկալցի զձեզ՝ եւ ո՛չ լուիցէ բանից ձերոց, իբրեւ ելանիցէք ՚ի քաղաքէն յայնմանէ, թօթափեսջի՛ք զփոշին յոտից ձերոց[173]։ [173] Ոմանք յաւելուն. Ելանիցէք ՚ի տանէն կամ ՚ի քաղաքէն։
14 Եւ եթէ մի քաղաք չընդունի ձեզ եւ չլսի ձեր խօսքերը, այդ քաղաքից դուրս գնալիս՝ ձեր ոտքերից փոշին թօթափեցէ՛ք
14 Եթէ մէկը ձեզ չընդունի ու ձեր խօսքերը մտիկ չընէ, երբ այն տունէն կամ քաղաքէն կ’ելլէք, ձեր ոտքերուն փոշին թօթուեցէք։
Եւ որ ոչ ընկալցի զձեզ եւ ոչ լուիցէ բանից ձերոց, իբրեւ ելանիցէք ի տանէն կամ ի քաղաքէն յայնմանէ, թօթափեսջիք զփոշին յոտից ձերոց:

10:14: Եւ որ ո՛չ ընկալցի զձեզ՝ եւ ո՛չ լուիցէ բանից ձերոց, իբրեւ ելանիցէք ՚ի քաղաքէն յայնմանէ, թօթափեսջի՛ք զփոշին յոտից ձերոց[173]։
[173] Ոմանք յաւելուն. Ելանիցէք ՚ի տանէն կամ ՚ի քաղաքէն։
14 Եւ եթէ մի քաղաք չընդունի ձեզ եւ չլսի ձեր խօսքերը, այդ քաղաքից դուրս գնալիս՝ ձեր ոտքերից փոշին թօթափեցէ՛ք
14 Եթէ մէկը ձեզ չընդունի ու ձեր խօսքերը մտիկ չընէ, երբ այն տունէն կամ քաղաքէն կ’ելլէք, ձեր ոտքերուն փոշին թօթուեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
10:1414: А если кто не примет вас и не послушает слов ваших, то, выходя из дома или из города того, отрясите прах от ног ваших;
10:14  καὶ ὃς ἂν μὴ δέξηται ὑμᾶς μηδὲ ἀκούσῃ τοὺς λόγους ὑμῶν, ἐξερχόμενοι ἔξω τῆς οἰκίας ἢ τῆς πόλεως ἐκείνης ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν.
10:14. καὶ (And) ὃς (which) ἂν (ever) μὴ (lest) δέξηται ( it-might-have-received ) ὑμᾶς (to-ye) μηδὲ (lest-moreover) ἀκούσῃ (it-might-have-heard) τοὺς (to-the-ones) λόγους (to-forthees) ὑμῶν, (of-ye," ἐξερχόμενοι ( coming-out ) ἔξω (out-unto-which) τῆς (of-the-one) οἰκίας (of-a-housing-unto) ἢ (or) τῆς (of-the-one) πόλεως (of-a-city) ἐκείνης (of-the-one-thither,"ἐκτινάξατε (ye-should-have-quivered-out) τὸν (to-the-one) κονιορτὸν (to-a-flailable-dust) τῶν (of-the-ones) ποδῶν (of-feet) ὑμῶν. (of-ye)
10:14. et quicumque non receperit vos neque audierit sermones vestros exeuntes foras de domo vel de civitate excutite pulverem de pedibus vestrisAnd whosoever shall not receive you, nor hear your words: going forth out of that house or city shake off the dust from your feet.
14. And whosoever shall not receive you, nor hear your words, as ye go forth out of that house or that city, shake off the dust of your feet.
10:14. And whoever has neither received you, nor listened to your words, departing from that house or city, shake off the dust from your feet.
And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet:

14: А если кто не примет вас и не послушает слов ваших, то, выходя из дома или из города того, отрясите прах от ног ваших;
10:14  καὶ ὃς ἂν μὴ δέξηται ὑμᾶς μηδὲ ἀκούσῃ τοὺς λόγους ὑμῶν, ἐξερχόμενοι ἔξω τῆς οἰκίας ἢ τῆς πόλεως ἐκείνης ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν.
10:14. et quicumque non receperit vos neque audierit sermones vestros exeuntes foras de domo vel de civitate excutite pulverem de pedibus vestris
And whosoever shall not receive you, nor hear your words: going forth out of that house or city shake off the dust from your feet.
10:14. And whoever has neither received you, nor listened to your words, departing from that house or city, shake off the dust from your feet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 (Мк VI:11; Лк IX:5; X:10–11). По Альфорду, «торжественный» акт отрясения ног мог иметь два значения: 1) того, что апостолы ничего не взяли у отвергнувших их лиц с собою и свободны от всякой с ними связи; 2) что они свободны от всякого участия в том осуждении, которое постигнет лиц, отказавших в гостеприимстве. Апостолы должны были показать неверующим, что они считали их нечистыми и ответственными за свою нечистоту (см. Деян XVIII:6). Может быть это повеление было тем яснее апостолам, что у иудеев был обычай, при возвращении из языческих стран, где они странствовали, отрясать пыль от ног своих.
Adam Clarke: Commentary on the Bible - 1831
10:14: Shake off the dust of your feet - The Jews considered themselves defiled by the dust of a heathen country, when was represented by the prophets as a polluted laud, Amo 7:17, when compared with the land of Israel, which was considered as a holy land, Eze 45:1; therefore, to shake the dust of any city of Israel from off one's clothes or feet was an emblematical action, signifying a renunciation of all farther connection with them, and placing them on a level with the cities of the Heathen. See Amo 9:7.
Albert Barnes: Notes on the Bible - 1834
10:14
Shake off the dust of your feet - The Jews taught uniformly that the dust of the Gentiles was impure, and was to be shaken off.
To shake off the dust from the feet, therefore, was a significant act, denoting that they regarded them as impure, profane, and paganish, and that they declined any further connection with them. It is recorded that this was actually done by some of the apostles. See Act 13:51; Act 18:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: whosoever: Mat 10:40, Mat 10:41, Mat 18:5; Mar 6:11, Mar 9:37; Luk 9:5, Luk 9:48, Luk 10:10, Luk 10:11; Joh 13:20; Th1 4:8
shake: Neh 5:13; Act 13:51, Act 18:6, Act 20:26, Act 20:27
John Gill
10:14 And whosoever shall not receive you,.... Into their houses, and refuse to entertain them and provide for them in a friendly manner;
nor hear your words, slight their salutations, make no account of, but despise their good wishes for their welfare; and also treat with contempt the doctrines of the Gospel preached by them; and either would not attend on their ministry, or if they did, give no credit to what they should say, but deride and reject them.
When ye depart out of that house, or city; to another house, or to another city, being obliged to remove, through their contemptuous rejection of them:
shake off the dust of your feet. So Paul and Barnabas did at Antioch in Pisidia, when the Jews contradicted and blasphemed the Gospel preached by them, raised a persecution against them, and expelled them out of their coasts, Acts 13:51 which ceremony was ordered by Christ to be observed even to the cities of Judea, that should despise and reject the ministry of his apostles; and that either to show that they did not come to them with worldly views, with any design to amass riches and wealth to themselves, for they would not so much as carry away with them the dust on their feet, but it was purely with a view to their welfare, both spiritual and temporal; or to testify that they had been among them, and that that very dust they shook off their feet would rise up in judgment against them, and declare that the Gospel had been preached among them, and they had rejected it, which will be an aggravation of their condemnation; or rather to observe to them, that such was their wickedness, that even the dust of their country was infected thereby, and therefore they shook it off, as though it defiled them, as the dust of an Heathen country was thought by the Jews to do; so that by this action they signified that they would have nothing more to do with them, or say to them, and that they looked upon them as impure and unholy, as any Heathen city or country. There seems to be an allusion to some maxims and customs of the Jews, with respect to the dust of Heathen countries.
"On account of six doubts, they say (u), they burn the first offering, for a doubt of a field in which a grave might be, and for a doubt , "of the dust which comes from the land of the Gentiles", &c.''
On which Bartenora has this note;
"all dust which comes from the land of the Gentiles, is reckoned by us as the rottenness of a dead carcass; and of these two, "the land of the Gentiles", and a field in which is a grave, it is decreed that they "defile" by touching, and by carrying.''
Again (w),
"the dust of a field in which is a grave, and the dust without the land (of Israel) which comes along with an herb, are unclean.''
Upon which Maimonides makes this remark,
"that the dust of a field that has a grave in it, and the dust which is without the land of Israel, defile by touching and carrying; or if, when it hangs at the end of an herb, when they root it out of the dust of such a field, it is unclean.''
Hence they would not suffer herbs to be brought out of an Heathen country into the land of Israel, lest dust should be brought along with them.
"A Misnic doctor teaches (x), that they do not bring herbs from without the land (of Israel into it), but our Rabbins permit it; what difference is there between them? Says R. Jeremiah, they take care of their dust; that is the difference between them.''
On that clause, "they take care of their dust", the gloss is,
"lest there should be brought with it , "any of the dust of the land of the Gentiles", which defiles in the tent, and pollutes the purity of the land of Israel.''
(u) Misn. Taharot, c. 4. sect. 5. Vid. c. 5. 1. & Maimon & Bartenora in ib. (w) Misn. Oholot. c. 17. sect. 5. (x) T. Bab. Sanhedrim, fol. 12. 1.
John Wesley
10:14 Shake off the dust from your feet - The Jews thought the land of Israel so peculiarly holy, that when they came home from any heathen country, they stopped at the borders and shook or wiped off the dust of it from their feet, that the holy land might not be polluted with it. Therefore the action here enjoined was a lively intimation, that those Jews who had rejected the Gospel were holy no longer, but were on a level with heathens and idolaters.
Robert Jamieson, A. R. Fausset and David Brown
10:14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city--for possibly a whole town might not furnish one "worthy."
shake off the dust of your feet--"for a testimony against them," as Mark and Luke add (Mk 6:11; Lk 10:11). By this symbolical action they vividly shook themselves from all connection with such, and all responsibility for the guilt of rejecting them and their message. Such symbolical actions were common in ancient times, even among others than the Jews, as strikingly appears in Pilate (Mt 27:24). And even to this day it prevails in the East.
10:1510:15: Ամէն ասե՛մ ձեզ. Դիւրագո՛յն լիցի երկրին Սոդովմացւոց եւ Գոմորացւոց յաւուրն դատաստանի, քան քաղաքին այնմիկ։ գզ
15 Ճշմարիտ եմ ասում ձեզ, սոդոմացիների եւ գոմորացիների երկրի համար աւելի հեշտ պիտի լինի դատաստանի օրը, քան այդ քաղաքի համար»:
15 Ճշմարիտ կ’ըսեմ ձեզի, Սոդոմացիներուն ու Գոմորացիներուն երկրին աւելի դիւրին պիտի ըլլայ դատաստանին օրը քան թէ այն քաղաքին»։
Ամէն ասեմ ձեզ. Դիւրագոյն լիցի երկրին Սոդոմացւոց եւ Գոմորացւոց յաւուրն դատաստանի, քան քաղաքին այնմիկ:

10:15: Ամէն ասե՛մ ձեզ. Դիւրագո՛յն լիցի երկրին Սոդովմացւոց եւ Գոմորացւոց յաւուրն դատաստանի, քան քաղաքին այնմիկ։ գզ
15 Ճշմարիտ եմ ասում ձեզ, սոդոմացիների եւ գոմորացիների երկրի համար աւելի հեշտ պիտի լինի դատաստանի օրը, քան այդ քաղաքի համար»:
15 Ճշմարիտ կ’ըսեմ ձեզի, Սոդոմացիներուն ու Գոմորացիներուն երկրին աւելի դիւրին պիտի ըլլայ դատաստանին օրը քան թէ այն քաղաքին»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1515: истинно говорю вам: отраднее будет земле Содомской и Гоморрской в день суда, нежели городу тому.
10:15  ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ σοδόμων καὶ γομόρρων ἐν ἡμέρᾳ κρίσεως ἢ τῇ πόλει ἐκείνῃ.
10:15. ἀμὴν (Amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ἀνεκτότερον (more-held-upable) ἔσται ( it-shall-be ) γῇ (unto-a-soil) Σοδόμων (of-Sodoma') καὶ (and) Γομόρρων (of-Gomorra') ἐν (in) ἡμέρᾳ (unto-a-day) κρίσεως (of-a-separating) ἢ (or) τῇ (unto-the-one) πόλει (unto-a-city) ἐκείνῃ. (unto-the-one-thither)
10:15. amen dico vobis tolerabilius erit terrae Sodomorum et Gomorraeorum in die iudicii quam illi civitatiAmen I say to you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.
15. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.
10:15. Amen I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.
Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city:

15: истинно говорю вам: отраднее будет земле Содомской и Гоморрской в день суда, нежели городу тому.
10:15  ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ σοδόμων καὶ γομόρρων ἐν ἡμέρᾳ κρίσεως ἢ τῇ πόλει ἐκείνῃ.
10:15. amen dico vobis tolerabilius erit terrae Sodomorum et Gomorraeorum in die iudicii quam illi civitati
Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.
10:15. Amen I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:15: In the day of judgment - Or, punishment, - κρισεως. Perhaps not meaning the day of general judgment, nor the day of the destruction of the Jewish state by the Romans; but a day in which God should send punishment on that particular city, or on that person, for their crimes. So the day of judgment of Sodom and Gomorrah, was the time in which the Lord destroyed them by fire and brimstone, from the Lord out of heaven.
If men are thus treated for not receiving the preachers of the Gospel, what will it be to despise the Gospel itself, to decry it, to preach the contrary, to hinder the preaching of it, to abuse those who do preach it in its purity, or to render it fruitless by calumnies and lies! Their punishment, our Lord intimates, shall be greater than that inflicted on the inhabitants of Sodom and Gomorrah!
Albert Barnes: Notes on the Bible - 1834
10:15
It shall be more tolerable for the land of Sodom ... - The cities here mentioned, together with Admah and Zeboim, were destroyed by fire and brimstone on account of their great wickedness.
They occupied the place afterward covered by the Dead Sea, bounding Palestine on the southeast, Gen 19:24-25. Christ said that their punishment will be more "tolerable" - that is, more easily borne - than that of the people who reject his gospel. The reason is, that they were not favored with so much light and instruction. See Mat 11:23-24; Luk 12:47-48. Sodom and Gomorrah are often referred to as signal instances of divine vengeance, and as sure proofs that the wicked shall not go unpunished. See Pe2 2:6; Jde 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: verily: Mat 5:18, Mat 24:34, Mat 24:35
It: Mat 11:22-24; Eze 16:48-56; Mar 6:11; Luk 10:11, Luk 10:12; Joh 15:22-24
in the: Mat 12:36; Pe2 2:9, Pe2 3:7; Jo1 4:17
John Gill
10:15 Verily, I say unto you,.... This was not all the punishment that should be inflicted on such despisers of the Gospel of Christ, and the ministers of it; as not to enjoy that peace and prosperity wished for by the apostles, and to be declared to be on an equal foot with Heathen cities and countries: but they were to suffer everlasting punishment in the world to come; which is here asserted by Christ in the strongest manner, saying:
Tit shall be more tolerable for the land of Sodom and Gomorrha, in the day of judgment, than for that city. The inhabitants of the land of Sodom and Gomorrha are the rather mentioned, because, as they were very notorious and abominable sinners, so their temporal punishment was well known, exemplary and awful, though not that, but their future damnation is here regarded, of which the Jews made no doubt; for they say (y),
"the men of Sodom have no part in the world to come; as it is said, Gen 13:13 "the men of Sodom were wicked, and sinners, before the Lord exceedingly": they were "wicked" in this world, and "sinners" in the world to come;''
meaning, that by this passage is designed their double punishment in this, and the other world. But though their punishment was very tremendous, and they will suffer also "the vengeance of eternal fire", as Jude says; yet, their punishment will be milder, and more tolerable, than that of the inhabitants of such a city, that rejects the Gospel of the grace of God: as there are degrees in sinning, for all sins are not alike, as the Stoics say; so there will be degrees in suffering; the sins of those that are favoured with the Gospel, are greater than those who only have had the light of nature, and so their torments will be greater. The inhabitants of Sodom and Gomorrha, though they sinned against the light of nature, despised the advice and admonitions of Lot, and ill treated the angels, yet will be more mildly punished than the wicked Jews, who rejected Christ, and his Gospel, and despised his apostles, and ministers; because they sinned not against so much light, and such means of grace, and knowledge, as these did; see Lam 4:6 which is thus paraphrased by the Targumist, and may be aptly applied to the Jews in Christ's time:
"the sin of the congregation of my people is greater than the sin of Sodom, which was overturned in a moment; and there dwelt no prophets in it to prophesy, and turn it to repentance.''
The time referred to, signified by "the day of judgment", respects not the destruction of Jerusalem, which was a very severe judgment on that people, but the general judgment, at the end of the world, which is appointed and fixed by God, though unknown to angels and men. The phrase is Jewish, and often to be met with in their writings, who use it in the same sense; particularly in the book of Zohar (z), mention is made of , "the day of judgment", when there will be no pollution in the sanctuary.
(y) Misn. Sanhedrim, c. 11. sect. 3. Hieros. Sanhedrim, fol. 29. 3. (z) In Gen. fol 13. 3. & 16. 1.
Robert Jamieson, A. R. Fausset and David Brown
10:15 Verily I say unto you, It shall be more tolerable--more bearable.
for Sodom and Gomorrah in the day of judgment, than for that city--Those Cities of the Plain, which were given to the flames for their loathsome impurities, shall be treated as less criminal, we are here taught, than those places which, though morally respectable, reject the Gospel message and affront those that bear it.
Directions for the Future and Permanent Exercise of the Christian Ministry (Mt 10:16-23).
10:1610:16: Ահաւասիկ ես առաքեմ զձեզ իբրեւ զոչխա՛րս ՚ի մէջ գայլոց. եղերո՛ւք այսուհետեւ խորագէ՛տք իբրեւ զօձս, եւ միամիտք իբրեւ զաղաւնիս[174]։ [174] Ոմանք. Որպէս զոչխարս ՚ի մէջ։
16 «Ահա ես ձեզ ուղարկում եմ որպէս ոչխարներ՝ գայլերի մէջ: Այսուհետեւ խորագէ՛տ եղէք օձերի պէս եւ միամիտ՝ աղաւնիների նման
16 «Ահա ես ձեզ կը ղրկեմ իբրեւ ոչխարներ գայլերու մէջ. ուստի օձերու պէս խորագէտ եղէք եւ աղաւնիներու պէս միամիտ։
Ահաւասիկ ես առաքեմ զձեզ իբրեւ զոչխարս ի մէջ գայլոց. եղերուք այսուհետեւ խորագէտք իբրեւ զօձս, եւ միամիտք իբրեւ զաղաւնիս:

10:16: Ահաւասիկ ես առաքեմ զձեզ իբրեւ զոչխա՛րս ՚ի մէջ գայլոց. եղերո՛ւք այսուհետեւ խորագէ՛տք իբրեւ զօձս, եւ միամիտք իբրեւ զաղաւնիս[174]։
[174] Ոմանք. Որպէս զոչխարս ՚ի մէջ։
16 «Ահա ես ձեզ ուղարկում եմ որպէս ոչխարներ՝ գայլերի մէջ: Այսուհետեւ խորագէ՛տ եղէք օձերի պէս եւ միամիտ՝ աղաւնիների նման
16 «Ահա ես ձեզ կը ղրկեմ իբրեւ ոչխարներ գայլերու մէջ. ուստի օձերու պէս խորագէտ եղէք եւ աղաւնիներու պէս միամիտ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1616: Вот, Я посылаю вас, как овец среди волков: итак будьте мудры, как змии, и просты, как голуби.
10:16  ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὗν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί.
10:16. Ἰδοὺ ( Thou-should-have-had-seen ,"ἐγὼ (I) ἀποστέλλω (I-setteth-off) ὑμᾶς (to-ye) ὡς (as) πρόβατα ( to-stepped-before ) ἐν (in) μέσῳ (unto-middle) λύκων: (of-wolves) γίνεσθε ( ye-should-become ) οὖν (accordingly) φρόνιμοι ( center-belonged-to ) ὡς (as) οἱ (the-ones) ὄφεις (snakes) καὶ (and) ἀκέραιοι ( un-mix-belonged ) ὡς (as) αἱ (the-ones) περιστεραί . ( lattered-about )
10:16. ecce ego mitto vos sicut oves in medio luporum estote ergo prudentes sicut serpentes et simplices sicut columbaeBehold I send you as sheep in the midst of wolves. Be ye therefore wise as serpents and simple as doves.
16. Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.
10:16. Behold, I am sending you like sheep in the midst of wolves. Therefore, be as prudent as serpents and as simple as doves.
Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves:

16: Вот, Я посылаю вас, как овец среди волков: итак будьте мудры, как змии, и просты, как голуби.
10:16  ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὗν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί.
10:16. ecce ego mitto vos sicut oves in medio luporum estote ergo prudentes sicut serpentes et simplices sicut columbae
Behold I send you as sheep in the midst of wolves. Be ye therefore wise as serpents and simple as doves.
10:16. Behold, I am sending you like sheep in the midst of wolves. Therefore, be as prudent as serpents and as simple as doves.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 (Лк X:3). С этого стиха начинается новый отдел в речи. Связь этого отдела с предыдущим может заключаться в том, что Спаситель заговорил о людях, не принимавших апостолов, которые должны были оставлять их и отрясать пыль от ног своих. В дальнейших стихах Он подробнее изображает среду, в которой придется трудиться апостолам, причем взор Его переносится от ближайшей действительности к будущим временам, и Он, так сказать, заодно изображает настоящее и будущее. Среда, в которую посылались апостолы, была неудовлетворительна. Упоминание о Содоме и Гоморре указывает на ее низкое состояние, на понижение общего нравственного уровня, при котором было возможно все, о чем говорит Спаситель дальше. Когда ученики войдут в эту среду, то от них могут потребоваться всевозможные жертвы. Таким образом, взору Спасителя, с одной стороны, могли представляться овцы, не имеющие пастыря, а с другой — мир, полный греха, злобы и ненависти. Об овцах теперь как бы забывается, и все внимание сосредоточивается на волках, среди которых должна была происходить апостольская проповедь. Если бы повсюду были только овцы, то для апостолов не было бы никакой опасности; но так как овец окружают волки, то апостолы встретятся с большими опасностями. Подтверждение такого толкования встречаем в словах Златоуста: «Он начинает говорить уже и о тех бедствиях, которые имели их постигнуть, и не только о тех, которые должны были постигнуть вскоре, но и о тех, которые имели последовать по прошествии многого времени, и таким образом заранее приготовляет их к брани против диавола». — В следующей части предложения образы сменяются — апостолы, с одной стороны, среди волков должны быть по-прежнему овцами, но с другой и превращаться в змей. «Благочестивые часто представляются нечестивым под видом змей, и таким образом побеждают древнего змея» (Бенгель). Мудрость змеи вошла в пословицу еще вероятно со времени рассказа о грехопадении. На самом же деле змей, по-видимому, вовсе не так мудр, как сообщается о нем в Библии и в частности в Евангелии. В Быт III:1 евр. арум LXX переводят словом ofiV, такое же слово употреблено и здесь в Евангелии. Оно не значит непременно животное, выдающееся пред другими по уму. Из естественной истории известно, что, напр., слон и собака гораздо умнее всякого змея. Поэтому думают, что слово, переведенное «мудры», неточное, особенно в настоящем приложении. Греч. слово больше обозначает благоразумие относительно своей собст. безопасности, а не умственную или нравственную мудрость (греч. sofoV употреблено fronimoV = prudens). Здесь ссылка на действительную или мнимую осторожность или хитрость змеи во время опасности. Поэтому повеление лучше перевести так: будьте столь же осторожны, как змеи. Спаситель не говорит: будьте мудры, как лисицы, хитрость которых заключается в том, что они обманывают других; но как змеи, политика которых заключается в защите самих себя, а не в хитрости ради своей безопасности. В деле Христа мы должны быть мудры настолько, чтобы не навлекать без нужды бедствий на свои головы. Слово (просты) akeraioV производят от a и kerannumi. Таким образом akeraioV значит «несмешанный», «чистый», и в таком значении это слово употребляется, например, о металлах для обозначения их чистоты и отсутствия в них каких-либо примесей. По значению в переносном смысле слово сходно с лат. sincerus, или с греч. «чистый сердцем» (V:8) и простой (aplouV — VI:22). В этом смысле оно, несомненно, употреблено и в посланиях к Рим XVI:19 и Флп II:15. Некоторые древние кодексы (напр., D) заменяют слово akeraioi словом aploustatoi.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16-42: All these verses relate to the sufferings of Christ's ministers in their work, which they are here taught to expect, and prepare for; they are directed also how to bear them, and how to go on with their work in the midst of them. This part of the sermon looks further than to their present mission; for we find not that they met with any great hardships or persecutions while Christ was with them, nor were they well able to bear them; but they are here forewarned of the troubles they should meet with, when after Christ's resurrection, their commission should be enlarged, and the kingdom of heaven, which was not at hand, should be actually set up; they dreamed of nothing then, but outward pomp and power; but Christ tells them, they must expect greater sufferings than they were yet called to; that they should then be made prisoners, when they expected to be made princes. It is good to be told what troubles we may hereafter meet with, that we may provide accordingly, and may not boast, as if we had put off the harness, when we are yet but girding it on.

We have here intermixed, I. Predictions of trouble: and, II. Prescriptions of counsel and comfort, with reference to it.

I. We have here predictions of trouble; which the disciples should meet with in their work: Christ foresaw their sufferings as well as his own, and yet will have them go on, as he went on himself; and he foretold them, not only that the troubles might not be a surprise to them, and so a shock to their faith, but that, being the accomplishment of a prediction, they might be a confirmation to their faith.

He tells them what they should suffer, and from whom.

1. What they should suffer: hard things to be sure; for, Behold, I send you forth as sheep in the midst of wolves, v. 16. And what may a flock of poor, helpless, unguarded sheep expect, in the midst of a herd of ravenous wolves, but to be worried and torn? Note, Wicked men are like wolves, in whose nature it is to devour and destroy. God's people, and especially his ministers, are like sheep among them, of a contrary nature and disposition, exposed to them, and commonly an easy prey to them. It looked unkind in Christ to expose them to so much danger, who had left all to follow him; but he knew that the glory reserved for his sheep, when in the great day they shall be set on his right hand, would be a recompence sufficient for sufferings as well as services. They are as sheep among wolves, that is frightful; but Christ sends them forth, that is comfortable; for he that sends them forth will protect them, and bear them out. But that they might know the worst, he tells them particularly what they must expect.

(1.) They must expect to be hated, v. 22. Ye shall be hated for my name's sake: that is the root of all the rest, and a bitter root it is. Note, Those whom Christ loves, the world hates; as whom the court blesses the country curses. If the world hated Christ without a cause (John xv. 25), no marvel if it hated those that bore his image and served his interests. We hate what is nauseous, and they are counted as the offscouring of all things, 1 Cor. iv. 13. We hate what is noxious, and they are counted the troublers of the land (1 Kings xviii. 17), and the tormentors of their neighbours, Rev. xi. 10. It is grievous to be hated, and to be the object of so much ill-will, but it is for thy name's sake; which, as it speaks the true reason of the hatred, whatever is pretended, so it speaks comfort to them who are thus hated; it is for a good cause, and they have a good friend that shares with them in it, and takes it to himself.

(2.) They must expect to be apprehended and arraigned as malefactors. Their restless malice is resistless malice, and they will not only attempt, but will prevail, to deliver you up to the councils (v. 17, 18), to the bench of aldermen or justices, that take care of the public peace. Note, A deal of mischief is often done to good men, under colour of law and justice. In the place of judgment there is wickedness, persecuting wickedness, Eccl. iii. 16. They must look for trouble, not only from inferior magistrates in the councils, but from governors and kings, the supreme magistrates. To be brought before them, under such black representations as were commonly made of Christ's disciples, was dreadful and dangerous; for the wrath of a king is as the roaring of a lion. We find this often fulfilled in the acts of the apostles.

(3.) They must expect to be put to death (v. 21); They shall deliver them to death, to death in state, with pomp and solemnity, when it shows itself most as the king of terrors. The malice of the enemies rages so high as to inflict this; it is the blood of the saints that they thirst after: the faith and patience of the saints stand so firm as to expect this; Neither count I my life dear to myself: the wisdom of Christ permits it, knowing how to make the blood of the martyrs the seal of the truth, and the seed of the church. By this noble army's not loving their lives to the death, Satan has been vanquished, and the kingdom of Christ and its interests greatly advanced, Rev. xi. 11. They were put to death as criminals, so the enemies meant it, but really as sacrifices (Phil. ii. 17; 2 Tim. iv. 6); as burnt offerings, sacrifices of acknowledgement to the honour of God, and in his truth and cause.

(4.) They must expect, in the midst of these sufferings, to be branded with the most odious and ignominious names and characters that could be. Persecutors would be ashamed in this world, if they did not first dress up those in bear-skins whom they thus bait, and represent them in such colours as may serve to justify such cruelties. The blackest of all the ill characters they give them is here stated; they call them Beelzebub, the name of the prince of the devils, v. 25. They represent them as ringleaders of the interest of the kingdom of darkness, and since every one thinks he hates the devil, thus they endeavour to make them odious to all mankind. See, and be amazed to see, how this world is imposed upon: [1.] Satan's sworn enemies are represented as his friends; the apostles, who pulled down the devil's kingdom, were called devils. Thus men laid to their charge, not only things which they knew not, but things which they abhorred, and were directly contrary to, and the reverse of. [2.] Satan's sworn servants would be thought to be his enemies, and they never more effectually do his work, than when they pretend to be fighting against him. Many times they who themselves are nearest akin to the devil, are most apt to father others upon him; and those that paint him on others' clothes have him reigning in their own hearts. It is well there is a day coming, when (as it follows here, v. 26) that which is hid will be brought to light.

(5.) These sufferings are here represented by a sword and division, v. 34, 35. Think not that I am come to send peace, temporal peace and outward prosperity; they thought Christ came to give all his followers wealth and power in the world; "no," says Christ, "I did not come with a view to give them peace; peace in heaven they may be sure of, but not peace on earth." Christ came to give us peace with God, peace in our consciences, peace with our brethren, but in the world ye shall have tribulation. Note, They mistake the design of the gospel, who think their profession of it will secure them from, for it will certainly expose them to, trouble in this world. If all the world would receive Christ, there would then follow a universal peace, but while there are and will be so many that reject him (and those not only the children of this world, but the seed of the serpent), the children of God, that are called out of the world, must expect to feel the fruits of their enmity.

[1.] Look not for peace, but a sword, Christ came to give the sword of the word, with which his disciples fight against the world, and conquering work this sword has made (Rev. vi. 4; xix. 21), and the sword of persecution, with which the world fights against the disciples, being cut to the heart with the sword of the word (Acts vii. 54), and tormented by the testimony of Christ's witnesses (Rev. xi. 10), and cruel work this sword made. Christ sent that gospel, which gives occasion for the drawing of this sword, and so may be said to send this sword; he orders his church into a suffering state for the trial and praise of his people's graces, and the filling up of the measure of their enemies' sins.

[2.] Look not for peace, but division (v. 35), I am come to set men at variance. This effect of the preaching of the gospel is not the fault of the gospel, but of those who do not receive it. When some believe the things that are spoken, and others believe them not, the faith of those that believe condemns those that believe not, and, therefore, they have an enmity against them that believe. Note, the most violent and implacable feuds have ever been those that have arisen from difference in religion; no enmity like that of the persecutors, no resolution like that of the persecuted. Thus Christ tells his disciples what they should suffer, and these were hard sayings; if they could bear these, they could bear any thing. Note, Christ has dealt fairly and faithfully with us, in telling us the worst we can meet with in his service; and he would have us deal so with ourselves, in sitting down and counting the cost.

2. They are here told from whom, and by whom, they should suffer these hard things. Surely hell itself must be let loose, and devils, those desperate and despairing spirits, that have no part nor lot in the great salvation, must become incarnate, ere such spiteful enemies could be found to a doctrine, the substance of which was good will toward men, and the reconciling of the world to God; no, would you think it? all this mischief arises to the preachers of the gospel, from those to whom they came to preach salvation. Thus the blood-thirsty hate the upright, but the just seek his soul (Prov. xxix. 10), and therefore heaven is so much opposed on earth, because earth is so much under the power of hell, Eph. ii. 2.

These hard things Christ's disciples must suffer,

(1.) From men (v. 17). "Beware of men; you will have need to stand upon your guard, even against those who are of the same nature with you"--such is the depravity and degeneracy of that nature (homo homini lupus,--man is a wolf to man), crafty and politic as men, but cruel and barbarous as beasts, and wholly divested of the thing called humanity. Note, Persecuting rage and enmity turn men into brutes, into devils. Paul at Ephesus fought with beasts in the shape of men, 1 Cor. xv. 32. It is a sad pass that the world is come to, when the best friends it has, have need to beware of men. It aggravates the troubles of Christ's suffering servants, that they arise from those who are bone of their bone, made of the same blood. Persecutors are, in this respect, worse than beasts, that they prey upon those of their own kind: Sævis inter se convenit ursis--Even savage bears agree among themselves. It is very grievous to have men rise up against us (Ps. cxxiv.), from whom we might expect protection and sympathy; men, and no more: mere men; men, and not saints; natural men (1 Cor. ii. 14); men of this world, Ps. xvii. 14. Saints are more than men, and are redeemed from among men, and therefore are hated by them. The nature of man, if it be not sanctified, is the worst nature in the world next to that of devils. They are men, and therefore subordinate, dependent, dying creatures; they are men, but they are but men (Ps. ix. 20), and who art thou, that thou shouldst be afraid of a man that shall die? Isa. li. 12. Beware of the men, so Dr. Hammond; those you are acquainted with, the men of the Jewish sanhedrim, which disallowed Christ, 1 Pet. ii. 4.

(2.) From professing men, men that have a form of godliness, and make a show of religion. They will scourge you in their synagogues, their places of meeting for the worship of God, and for the exercise of their church-discipline: so that they looked upon the scourging of Christ's ministers to be a branch of their religion. Paul was five times scourged in the synagogues, 2 Cor. xi. 24. The Jews, under colour of zeal for Moses, were the most bitter persecutors of Christ and Christianity, and placed those outrages to the score of their religion. Note, Christ's disciples have suffered much from conscientious persecutors, that scourge them in their synagogues, cast them out and kill them, and think they do God good service (John xvi. 2), and say, Let the Lord be glorified, Isa. lxvi. 5; Zech. xi. 4, 5. But the synagogue will be so far from consecrating the persecution, that the persecution, doubtless, profanes and desecrates the synagogue.

(3.) From great men, and men in authority. The Jews did not only scourge them, which was the utmost their remaining power extended to, but when they could go no further themselves, they delivered them up to the Roman powers, as they did Christ, John xviii. 30. Ye shall be brought before governors and kings (v. 18), who, having more power, are in a capacity of doing the more mischief. Governors and kings receive their power from Christ (Prov. viii. 15), and should be his servants, and his church's protectors and nursing-fathers, but they often use their power against him, and are rebels to Christ, and oppressors of his church. The kings of the earth set themselves against his kingdom, Ps. ii. 1, 2; Acts iv. 25, 26. Note, It has often been the lot of good men to have great men for their enemies.

(4.) From all men (v. 22). Ye shall be hated of all men, of all wicked men, and these are the generality of men, for the whole world lies in wickedness. So few are there that love, and own, and countenance Christ's righteous cause, that we may say, the friends of it are hated of all men; they are all gone astray, and, therefore, eat up my people, Ps. xiv. 3. As far as the apostasy from God goes, so far the enmity against the saints goes; sometimes it appears more general than at other times, but there is something of this poison lurking in the hearts of all the children of disobedience. The world hates you, for it wonders after the beast, Rev. xiii. 3. Every man is a liar, and therefore a hater of truth.

(5.) From those of their own kindred. The brother shall deliver up the brother to death, v. 21. A man shall be, upon this account, at variance with his own father; nay, and those of the weaker and tenderer sex too shall become persecutors and persecuted; the persecuting daughter will be against the believing mother, where natural affection and filial duty, one would think, should prevent or soon extinguish the quarrel; and then, no marvel if the daughter-in-law be against the mother-in-law; where, too often, the coldness of love seeks occasion of contention, v. 35. In general, a man's foes shall be they of his own household (v. 36). They who should be his friends will be incensed against him for embracing Christianity, and especially for adhering to it when it comes to be persecuted, and will join with his persecutors against him. Note, The strongest bonds of relative love and duty have often been broken through, by an enmity against Christ and his doctrine. Such has been the power of prejudice against the true religion, and zeal for a false one, that all other regards, the most natural and sacred, the most engaging and endearing, have been sacrificed to these Molochs. They who rage against the Lord, and his anointed ones, break even these bonds in sunder, and cast away even these cords from them, Ps. ii. 2, 3. Christ's spouse suffers hard things from the anger of her own mother's children, Cant. i. 6. Sufferings from such are more grievous; nothing cuts more than this, It was thou, a man, mine equal (Ps. lv. 12, 13); and the enmity of such is commonly most implacable; a brother offended is harder to be won than a strong city, Prov. xviii. 19. The martyrologies, both ancient and modern, are full of instances of this. Upon the whole matter, it appears, that all that will live godly in Christ Jesus, must suffer persecution; and through many tribulations we must expect to enter into the kingdom of God.

II. With these predictions of trouble, we have here prescriptions of counsels and comforts for a time of trial. He sends them out exposed to danger indeed, and expecting it, but well armed with instructions and encouragements, sufficient to bear them up, and bear them out, in all these trials. Let us gather up what he says,

1. By way of counsel and direction in several things.

(1.) Be ye wise as serpents, v. 16. "You may be so" (so some take it, only as a permission); "you may be as wary as you please, provided you be harmless as doves." But it is rather to be taken as a precept, recommending to us that wisdom of the prudent, which is to understand his way, as useful at all times, but especially in suffering times. "Therefore, because you are exposed, as sheep among wolves; be ye wise as serpents; not wise as foxes, whose cunning is to deceive others; but as serpents, whose policy is only to defend themselves, and to shift for their own safety." The disciples of Christ are hated and persecuted as serpents, and their ruin is sought, and, therefore, they need the serpent's wisdom. Note, It is the will of Christ that his people and ministers, being so much exposed to troubles in this world, as they usually are, should not needlessly expose themselves, but use all fair and lawful means for their own preservation. Christ gave us an example of this wisdom, ch. xxi. 24, 25; xxii. 17, 18, 19; John vii. 6, 7; besides the many escapes he made out of the hands of his enemies, till his hour was come. See an instance of Paul's wisdom, Acts xxiii. 6, 7. In the cause of Christ we must sit loose to life and all its comforts, but must not be prodigal of them. It is the wisdom of the serpent to secure his head, that it may not be broken, to stop his ear to the voice of the charmer (Ps. lviii. 4, 5), and to take shelter in the clefts of the rocks; and herein we may be wise as serpents. We must be wise, not to pull trouble upon our own heads; wise to keep silence in an evil time, and not to give offence, if we can help it.

(2.) Be ye harmless as doves. "Be mild, and meek, and dispassionate; not only do nobody any hurt, but bear nobody any ill will; be without gall, as doves are; this must always go along with the former." They are sent forth among wolves, therefore must be as wise as serpents, but they are sent forth as sheep, therefore must be harmless as doves. We must be wise, not to wrong ourselves, but rather so than wrong any one else; must use the harmlessness of the dove to bear twenty injuries, rather than the subtlety of the serpent to offer or to return one. Note, It must be the continual care of all Christ's disciples, to be innocent and inoffensive in word and deed, especially in consideration of the enemies they are in the midst of. We have need of a dove-like spirit, when we are beset with birds of prey, that we may neither provoke them nor be provoked by them: David coveted the wings of a dove, on which to fly away and be at rest, rather than the wings of a hawk. The Spirit descended on Christ as a dove, and all believers partake of the Spirit of Christ, a dove-like spirit, made for love, not for war.

(3.) Beware of men, v. 17. "Be always upon your guard, and avoid dangerous company; take heed what you say and do, and presume not too far upon any man's fidelity; be jealous of the most plausible pretensions; trust not in a friend, no, not in the wife of thy bosom," Micah vii. 5. Note, It becomes those who are gracious to be cautious, for we are taught to cease from man. Such a wretched world do we live in, that we know not whom to trust. Ever since our Master was betrayed with a kiss, by one of his own disciples, we have need to beware of men, of false brethren.

(4.) Take no thought how or what ye shall speak, v. 19. "When you are brought before magistrates, conduct yourselves decently, but afflict not yourselves with care how you shall come off. A prudent thought there must be, but not an anxious, perplexing, disquieting thought; let this care be cast upon God, as well as that--what you shall eat and what you shall drink. Do not study to make fine speeches, ad captandam benevolentiam--to ingratiate yourselves; affect not quaint expressions, flourishes of wit, and laboured periods, which only serve to gild a bad cause; the gold of a good one needs it not. It argues a diffidence of your cause, to be solicitous in this matter, as if it were not sufficient to speak for itself. You know upon what grounds you go, and then verbaque prævisam rem non invita sequentur--suitable expressions will readily occur." Never any spoke better before governors and kings than those three champions, who took no thought before, what they should speak: O Nebuchadnezzar, we are not careful to answer thee in this matter, Dan. iii. 16. See Ps. cxix. 46. Note, The disciples of Christ must be more thoughtful how to do well than how to speak well; how to keep their integrity than how to vindicate it. Non magna loquimur, sed vivimus--Our lives, not boasting words, form the best apology.

(5.) When they persecute you in this city, flee to another, v. 23. "Thus reject them who reject you and your doctrine, and try whether others will not receive you and it. Thus shift for your own safety." Note, In case of imminent peril, the disciples of Christ may and must secure themselves by flight, when God, in his providence, opens to them a door of escape. He that flies may fight again. It is no inglorious thing for Christ's soldiers to quit their ground, provided they do not quit their colours: they may go out of the way of danger, though they must not go out of the way of duty. Observe Christ's care of his disciples, in providing places of retreat and shelter for them; ordering it so, that persecution rages not in all places at the same time; but when one city is made too hot for them, another is reserved for a cooler shade, and a little sanctuary; a favour to be used and not to be slighted; yet always with this proviso, that no sinful, unlawful means be used to make the escape; for then it is not a door of God's opening. We have many examples to this rule in the history both of Christ and his apostles, in the application of all which to particular cases wisdom and integrity are profitable to direct.

(6.) Fear them not (v. 26), because they can but kill the body (v. 28). Note, it is the duty and interest of Christ's disciples, not to fear the greatest of their adversaries. They who truly fear God, need not fear man; and they who are afraid of the least sin, need not be afraid of the greatest trouble. The fear of man brings a snare, a perplexing snare, that disturbs our peace; an entangling snare, by which we are drawn into sin; and, therefore, it must be carefully watched, and striven, and prayed against. Be the times never so difficult, enemies never so outrageous, and events never so threatening, yet need we not fear, yet will we not fear, though the earth be removed, while we have so good a God, so good a cause, and so good a hope through grace.

Yes, this is soon said; but when it comes to the trial, racks and tortures, dungeons and galleys, axes and gibbets, fire and faggot, are terrible things, enough to make the stoutest heart to tremble, and to start back, especially when it is plain, that they may be avoided by a few declining steps; and therefore, to fortify us against this temptation, we have here,

[1.] A good reason against this fear, taken from the limited power of the enemies; they kill the body, that is the utmost their rage can extend to; hitherto they can go, if God permit them, but no further; they are not able to kill the soul, nor to do it any hurt, and the soul is the man. By this it appears, that the soul does not (as some dream) fall asleep at death, nor is deprived of thought and perception; for then the killing of the body would be the killing of the soul too. The soul is killed when it is separated from God and his love, which is its life, and is made a vessel of his wrath; now this is out of the reach of their power. Tribulation, distress, and persecution may separate us from all the world, but cannot part between us and God, cannot make us either not to love him, or not to be loved by him, Rom. viii. 35, 37. If, therefore, we were more concerned about our souls, as our jewels, we should be less afraid of men, whose power cannot rob us of them; they can but kill the body, which would quickly die of itself, not the soul, which will enjoy itself and its God in spite of them. They can but crush the cabinet: a heathen set the tyrant at defiance with this, Tunde capsam Anaxarchi, Anaxarchum nom lædis--you may abuse the case of Anaxarchus, you cannot injure Anaxarchus himself. The pearl of price is untouched. Seneca undertakes to make it out, that you cannot hurt a wise and good man, because death itself is no real evil to him. Si maximum illud ultra quod nihil habent iratæ leges, aut sævissimi domini minantur, in quo imperium suum fortuna consumit, æquo placidoque animo accipimus, et scimus mortem malum non esse ob hoc, ne injuriam quidem--If with calmness and composure we meet that last extremity, beyond which injured laws and merciless tyrants have nothing to inflict, and in which fortune terminates her dominion, we know that death is not an evil, because it does not occasion the slightest injury. Seneca De Constantid.

[2.] A good remedy against it, and that is, to fear God. Fear him who is able to destroy both soul and body in hell. Note, First, Hell is the destruction both of soul and body; not of the being of either, but the well--being of both; it is the ruin of the whole man; if the soul be lost, the body is lost too. They sinned together; the body was the soul's tempter to sin, and its tool in sin, and they must eternally suffer together. Secondly, This destruction comes from the power of God: he is able to destroy; it is a destruction from his glorious power (2 Thess. i. 9); he will in it make his power known; not only his authority to sentence, but his ability to execute the sentence, Rom. ix. 22. Thirdly, God is therefore to be feared, even by the best saints in this world. Knowing the terrors of the Lord, we persuade men to stand in awe of him. If according to his fear so is his wrath, then according to his wrath so should his fear be, especially because none knows the power of his anger, Ps. xc. 11. When Adam, in innocency, was awed by a threatening, let none of Christ's disciples think that they need not the restraint of a holy fear. Happy is the man that fears always. The God of Abraham, who was then dead, is called the Fear of Isaac, who was yet alive, Gen. xxxi. 42, 53. Fourthly, The fear of God, and of his power reigning in the soul, will be a sovereign antidote against the fear of man. It is better to fall under the frowns of all the world, than under God's frowns, and therefore, as it is most right in itself, so it is most safe for us, to obey God rather than men, Acts iv. 19. They who are afraid of a man that shall die, forget the Lord their Maker, Isa. li. 12, 13; Neh. iv. 14.

(7.) What I tell you in darkness, that speak ye in light (v. 27); "whatever hazards you run, go on with your work, publishing and proclaiming the everlasting gospel to all the world; that is your business, mind that. The design of the enemies is not merely to destroy you, but to suppress that, and, therefore, whatever be the consequence, publish that." What I tell you, that speak ye. Note, That which the apostles have delivered to us is the same that they received from Jesus Christ, Heb. ii. 3. They spake what he told them--that, all that, and nothing but that. Those ambassadors received their instructions in private, in darkness, in the ear, in corners, in parables. Many things Christ spake openly, and nothing in secret varying from what he preached in public, John xviii. 20. But the particular instructions which he gave his disciples after his resurrection, concerning the things pertaining to the kingdom of God, were whispered in the ear (Acts i. 3), for then he never showed himself openly. But they must deliver their embassy publicly, in the light, and upon the house-tops; for the doctrine of the gospel is what all are concerned in (Prov. i. 20, 21; viii. 2, 3), therefore he that hath ears to hear, let him hear. The first indication of the reception of the Gentiles into the church, was upon a house-top, Acts x. 9. Note, There is no part of Christ's gospel that needs, upon any account, to be concealed; the whole counsel of God must be revealed, Acts xx. 27. In never so mixed a multitude let it be plainly and fully delivered.

2. By way of comfort and encouragement. Here is very much said to that purpose, and all little enough, considering the many hardships they were to grapple with, throughout the course of their ministry, and their present weakness, which was such, as that, without some powerful support, they could scarcely bear even the prospect of such usage; Christ therefore shows them why they should be of good cheer.

(1.) Here is one word peculiar to their present mission, v. 23. Ye shall not have gone over the cities of Israel, till the Son of man be come. They were to preach that the kingdom of the Son of man, the Messiah, was at hand; they were to pray, Thy kingdom come: now they should not have gone over all the cities of Israel, thus praying and thus preaching, before that kingdom should come, in the exaltation of Christ, and the pouring out of the Spirit. It was a comfort, [1.] That what they said should be made good: they said the Son of man is coming, and behold, he comes. Christ will confirm the word of his messengers, Isa. xlvi. 26. [2.] That it should be made good quickly. Note, It is matter of comfort to Christ's labourers, that their working time will be short, and soon over; the hireling has his day; the work and warfare will in a little time be accomplished. [3.] That then they should be advanced to a higher station. When the Son of man comes, they shall be endued with greater power from on high; now they were sent forth as agents and envoys, but in a little time their commission should be enlarged, and they should be sent forth as plenipotentiaries into all the world.

(2.) Here are many words that relate to their work in general, and the troubles they were to meet with in it; and they are good words and comfortable words.

[1.] That their sufferings were for a testimony against them and the Gentiles, v. 18. When the Jewish consistories transfer you to the Roman governors, that they may have you put to death, your being hurried thus from one judgment-seat to another, will help to make your testimony the more public, and will give you an opportunity of bringing the gospel to the Gentiles, as well as to the Jews; nay, you will testify to them, and against them, by the very troubles you undergo. Note, God's people, and especially God's ministers, are his witnesses (Isa. xliii. 10), not only in their doing work, but in their suffering work. Hence they are called martyrs--witnesses for Christ, that his truths are of undoubted certainty and value; and, being witnesses for him, they are witnesses against those who oppose him and his gospel. The sufferings of the martyrs, as they witness to the truth of the gospel they profess, so they are testimonies of the enmity of their persecutors, and both ways they are a testimony against them, and will be produced in evidence in the great day, when the saints shall judge the world; and the reason of the sentence will be, Inasmuch as ye did it unto these, ye did it unto me. Now if their sufferings be a testimony, how cheerfully should they be borne! for the testimony is not finished till those come, Rev. xi. 7. If they be Christ's witnesses, they shall be sure to have their charges borne.

[2.] That upon all occasions they should have God's special presence with them, and the immediate assistance of his Holy Spirit, particularly when they should be called out to bear their testimony before governors and kings; it shall be given you (said Christ) in that same hour what ye shall speak. Christ's disciples were chosen from among the foolish of the world, unlearned and ignorant men, and, therefore, might justly distrust their own abilities, especially when they were called before great men. When Moses was sent to Pharaoh, he complained, I am not eloquent, Exod. iv. 10. When Jeremiah was set over the kingdoms, he objected, I am but a child, Jer. i. 6, 10. Now, in answer to this suggestion, First, they are here promised that it should be given them, nor some time before, but in that same hour, what they should speak. They shall speak extempore, and yet shall speak as much to the purpose, as if it had been never so well studied. Note, When God calls us out to speak for him, we may depend upon him to teach us what to say; even then, when we labour under the greatest disadvantages and discouragements. Secondly, They are here assured, that the blessed Spirit should draw up their plea for them. It is not ye that speak, but the Spirit of your Father, which speaketh in you, v. 20. They were not left to themselves upon such an occasion, but God undertook for them; his Spirit of wisdom spoke in them, as sometimes his providence wonderfully spoke for them, and by both together they were manifested in the consciences even of their persecutors. God gave them an ability, not only to speak to the purpose, but what they did say, to say it with holy zeal. The same Spirit that assisted them in the pulpit, assisted them at the bar. They cannot but come off well, who have such an advocate; to whom God says, as he did to Moses (Exod. iv. 12), Go, and I will be with thy mouth, and with thy heart.

[3.] That he that endures to the end shall be saved, v. 22. Here it is very comfortable to consider, First, that there will be an end of these troubles; they may last long, but will not last always. Christ comforted himself with this, and so may his followers; The things concerning me have an end, Luke xxii. 37. Dabit Deus his quoque finem--These also will God bring to a termination. Note, A believing prospect of the period of our troubles, will be of great use to support us under them. The weary will be at rest, when the wicked cease from troubling, Job iii. 17. God will give an expected end, Jer. xxix. 11. The troubles may seem tedious, like the days of a hireling, but, blessed be God, they are not everlasting. Secondly, That while they continue, they may be endured; as they are not eternal, so they are not intolerable; they may be borne, and borne to the end, because the sufferers shall be borne up under them, in everlasting arms: The strength shall be according to the day, 1 Cor. x. 13. Thirdly, Salvation will be the eternal recompence of all those that endure to the end. The weather stormy, and the way foul, but the pleasure of home will make amends for all. A believing regard to the crown of glory has been in all ages the cordial and support of suffering saints, 2 Cor. iv. 16; 17, 18; Heb. x. 34. This is not only an encouragement to us to endure, but an engagement to endure to the end. They who endure but awhile, and in time of temptation fall away, have run in vain, and lose all that they have attained; but they who persevere, are sure of the prize, and they only. Be faithful unto death, and then thou shalt have the crown of life.

[4.] That whatever hard usage the disciples of Christ meet with, it is no more than what their Master met with before (v. 24, 25). The disciple is not above his master. We find this given them as a reason, why they should not hesitate to perform the meanest duties, no, not washing one another's feet. John xiii. 16. Here it is given as a reason, why they should not stumble at the hardest sufferings. They are reminded of this saying, John xv. 20. It is a proverbial expression, The servant is not better than his master, and, therefore, let him not expect to fare better. Note, First, Jesus Christ is our Master, our teaching Master, and we are his disciples, to learn of him; our ruling master, and we are his servants to obey him: He is Master of the house, oikodespotes, has a despotic power in the church, which is his family. Secondly, Jesus Christ our Lord and Master met with very hard usage from the world; they called him Beelzebub, the god of flies, the name of the chief of the devils, with whom they said he was in league. It is hard to say which is here more to be wondered at, the wickedness of men who thus abused Christ, or the patience of Christ, who suffered himself to be thus abused; that he who was the God of glory should be stigmatized as the god of flies; the King of Israel, as the god of Ekron; the Prince of light and life, as the prince of the powers of death and darkness; that Satan's greatest Enemy and Destroyer should be run down as his confederate, and yet endure such contradiction of sinners. Thirdly, The consideration of the ill treatment which Christ met with in the world, should engage us to expect and prepare for the like, and to bear it patiently. Let us not think it strange, if they who hated him hate his followers, for his sake; nor think it hard if they who are shortly to be made like him in glory, be now made like him in sufferings. Christ began in the bitter cup, let us be willing to pledge him; his bearing the cross made it easy for us.

[5.] That there is nothing covered that shall not be revealed, v. 26. We understand this, First, Of the revealing of the gospel to all the world. "Do you publish it (v. 27), for it shall be published. The truths which are now, as mysteries, hid from the children of men, shall all be made known, to all nations, in their own language," Acts ii. 11. The ends of the earth must see this salvation. Note, It is a great encouragement to those who are doing Christ's work, that it is a work which shall certainly be done. It is a plough which God will speed. Or, Secondly, Of the clearing up of the innocency of Christ's suffering servants, that are called Beelzebub; their true character is now invidiously disguised with false colours, but however their innocency and excellency are now covered, they shall be revealed; sometimes it is in a great measure done in this world, when the righteousness of the saints is made, by subsequent events, to shine forth as the light: however it will be done at the great day, when their glory shall be manifested to all the world, angels and men, to whom they are now made spectacles, 1 Cor. iv. 9. All their reproach shall be rolled away, and their graces and services, that are now covered, shall be revealed, 1 Cor. iv. 5. Note, It is matter of comfort to the people of God, under all the calumnies and censures of men, that there will be a resurrection of names as well as of bodies, at the last day, when the righteous shall shine forth as the sun. Let Christ's ministers faithfully reveal his truths, and then leave it to him, in due time, to reveal their integrity.

[6.] That the providence of God is in a special manner conversant about the saints, in their suffering, v. 29-31. It is good to have recourse to our first principles, and particularly to the doctrine of God's universal providence, extending itself to all the creatures, and all their actions, even the smallest and most minute. The light of nature teaches us this, and it is comfortable to all men, but especially to all good men, who can in faith call this God their Father, and for whom he has a tender concern. See here,

First, The general extent of providence to all the creatures, even the least, and least considerable, to the sparrows, v. 29. These little animals are of so small account, that one of them is not valued; there must go two to be worth a farthing (nay, you shall have five for a halfpenny, Luke xii. 6), and yet they are not shut out of the divine care; One of them shall not fall to the ground without your Father: That is, 1. They do not light on the ground for food, to pick up a grain of corn, but your heavenly Father, by his providence, laid it ready for them. In the parallel place, Luke xii. 6, it is thus expressed, Not one of them is forgotten before God, forgotten to be provided for; he feedeth them, ch. vi. 26. Now he that feeds the sparrows, will not starve the saints. 2. They do not fall to the ground by death, either a natural or a violent death, without the notice of God: though they are so small a part of the creation, yet even their death comes within the notice of the divine providence; much more does the death of his disciples. Observe, The birds that soar above, when they die, fall to the ground; death brings the highest to the earth. Some think that Christ here alludes to the two sparrows that were used in cleansing the leper (Lev. xiv. 4-6); the two birds in the margin are called sparrows; of these one was killed, and so fell to the ground, the other was let go. Now it seemed a casual thing which of the two was killed; the persons employed took which they pleased, but God's providence designed, and determined which. Now this God, who has such an eye to the sparrows, because they are his creatures, much more will have an eye to you, who are his children. If a sparrow die not without your Father, surely a man does not,--a Christian,--a minister,--my friend, my child. A bird falls not into the fowler's net, nor by the fowler's shot, and so comes not to be sold in the market, but according to the direction of providence; your enemies, like subtle fowlers, lay snares for you, and privily shoot at you, but they cannot take you, they cannot hit you, unless God give them leave. Therefore be not afraid of death, for your enemies have no power against you, but what is given them from above. God can break their bows and snares (Ps. xxxviii. 12-15; lxiv. 4, 7), and make our souls to escape as a bird (Ps. cxxiv. 7); Fear ye not, therefore, v. 31. Note, There is enough in the doctrine of God's providence to silence all the fears of God's people: Ye are of more value than many sparrows. All men are so, for the other creatures were made for man, and put under his feet (Ps. viii. 6-8); much more the disciples of Jesus Christ, who are the excellent ones of the earth, however contemned, as if not worth one sparrow.

Secondly, The particular cognizance which providence takes of the disciples of Christ, especially in their sufferings (v. 30), But the very hairs of your head are all numbered. This is a proverbial expression, denoting the account which God takes and keeps of all the concernments of his people, even of those that are most minute, and least regarded. This is not to be made a matter of curious enquiry, but of encouragement to live in a continual dependence upon God's providential care, which extends itself to all occurrences, yet without disparagement to the infinite glory, or disturbance to the infinite rest, of the Eternal Mind. If God numbers their hairs, much more does he number their heads, and take care of their lives, their comforts, their souls. It intimates, that God takes more care of them, than they do of themselves. They who are solicitous to number their money, and goods, and cattle, yet were never careful to number their hairs, which fall and are lost, and they never miss them: but God numbers the hairs of his people, and not a hair of their head shall perish (Luke xxi. 18); not the least hurt shall be done them, but upon a valuable consideration: so precious to God are his saints, and their lives and deaths!

[7.] That he will shortly, in the day of triumph, own those who now own him, in the day of trial, when those who deny him shall be for ever disowned and rejected by him, v. 32, 33. Note, First, It is our duty, and if we do it, it will hereafter be our unspeakable honour and happiness, to confess Christ before men. 1. It is our duty, not only to believe in Christ, but to profess that faith, in suffering for him, when we are called to it, as well as in serving him. We must never be ashamed of our relation to Christ, our attendance on him, and our expectations from him: hereby the sincerity of our faith, is evidenced, his name glorified, and others edified. 2. However this may expose us to reproach and trouble now, we shall be abundantly recompensed for that, in the resurrection of the just, when it will be our unspeakable honour and happiness to hear Christ say (what would we more?) "Him will I confess, though a poor worthless worm of the earth; this is one of mine, one of my friends and favourites, who loved me and was beloved by me; the purchase of my blood, the workmanship of my Spirit; I will confess him before my Father, when it will do him the most service; I will speak a good word for him, when he appears before my Father to receive his doom; I will present him, will represent him to my Father." Those who honour Christ he will thus honour. They honour him before men; that is a poor thing: he will honour them before his Father; that is a great thing. Secondly, It is a dangerous thing for any to deny and disown Christ before men; for they who so do will be disowned by him in the great day, when they have most need of him: he will not own them for his servants who would not own him for their master: I tell you, I know you not, ch. vii. 23. In the first ages of Christianity, when for a man to confess Christ was to venture all that was dear to him in this world, it was more a trial of sincerity, than it was afterwards, when it had secular advantages attending it.

[8.] That the foundation of their discipleship was laid in such a temper and disposition, as would make sufferings very light and easy to them; and it was upon the condition of a preparedness for suffering, that Christ took them to be his followers, v. 37-39. He told them at first, that they were not worthy of him, if they were not willing to part with all for him. Men hesitate not at those difficulties which necessarily attend their profession, and which they counted upon, when they undertook that profession; and they will either cheerfully submit to those fatigues and troubles, or disclaim the privileges and advantages of their profession. Now, in the Christian profession, they are reckoned unworthy the dignity and felicity of it, that put not such a value upon their interest in Christ, as to prefer that before any other interests. They cannot expect the gains of a bargain, who will not come up to the terms of it. Now thus the terms are settled; if religion be worth any thing, it is worth every thing: and, therefore, all who believe the truth of it, will soon come up to the price of it; and they who make it their business and bliss, will make every thing else to yield to it. They who like not Christ on these terms, may leave him at their peril. Note, It is very encouraging to think, that whatever we leave, or lose, or suffer for Christ, we do not make a hard bargain for ourselves. Whatever we part with for this pearl of price, we may comfort ourselves with this persuasion, that it is well worth what we give for it. The terms are, that we must prefer Christ.

First, Before our nearest and dearest relations; father or mother, son or daughter. Between these relations, because there is little room left for envy, there is commonly more room for love, and, therefore, these are instanced, as relations which are most likely to affect us. Children must love their parents, and parents must love their children; but if they love them better than Christ, they are unworthy of him. As we must not be deterred from Christ by the hatred of our relations which he spoke of (v. 21, 35, 36), so we must not be drawn from him, by their love. Christians must be as Levi, who said to his father, I have not seen him, Deut. xxxiii. 9.

Secondly, Before our ease and safety. We must take up our cross and follow him, else we are not worthy of him. Here observe, 1. They who would follow Christ, must expect their cross and take it up. 2. In taking up the cross, we must follow Christ's example, and bear it as he did. 3. It is a great encouragement to us, when we meet with crosses, that in bearing them we follow Christ, who has showed us the way; and that if we follow him faithfully, he will lead us through sufferings like him, to glory with him.

Thirdly, Before life itself, v. 39. He that findeth his life shall lose it; he that thinks he had found it when he has saved it, and kept it, by denying Christ, shall lose it in an eternal death; but he that loseth his life for Christ's sake, that will part with it rather than deny Christ, shall find it, to his unspeakable advantage, an eternal life. They are best prepared for the life to come, that sit most loose to this present life.

[9.] That Christ himself would so heartily espouse their cause, as to show himself a friend to all their friends, and to repay all the kindnesses that should at any time be bestowed upon them, v. 40-42. He that receiveth you, receiveth me.

First, It is here implied, that though the generality would reject them, yet they should meet with some who would receive and entertain them, would bid the message welcome to their hearts, and the messengers to their houses, for the sake of it. Why was the gospel market made, but that if some will not, others will. In the worst of times there is a remnant according to the election of grace. Christ's ministers shall not labour in vain.

Secondly, Jesus Christ takes what is done to his faithful ministers, whether in kindness or in unkindness, as done to himself, and reckons himself treated as they are treated. He that receiveth you, receiveth me. Honour or contempt put upon an ambassador reflects honour or contempt upon the prince that sends him, and ministers are ambassadors for Christ. See how Christ may still be entertained by those who would testify their respects to him; his people and ministers we have always with us; and he is with them always, even to the end of the world. Nay, the honour rises higher, He that receiveth me, receiveth him that sent me. Not only Christ takes it as done to himself, but through Christ God does so too. By entertaining Christ's ministers, they entertain not angels unawares, but Christ, nay, and God himself, and unawares too, as appears, ch. xxv. 37. When saw we thee an hungered?

Thirdly, That though the kindness done to Christ's disciples be never so small, yet if there be occasion for it, and ability to do no more, it shall be accepted, though it be but a cup of cold water given to one of these little ones, v. 42. They are little ones, poor and weak, and often stand in need of refreshment, and glad of the least. The extremity may be such, that a cup of cold water may be a great favour. Note, Kindnesses shown to Christ's disciples are valued in Christ's books, not according to the cost of the gift, but according to the love and affection of the giver. On that score the widow's mite not only passed current, but was stamped high, Luke xxi. 3, 4. Thus they who are truly rich in graces may be rich in good works, though poor in the world.

Fourthly, That kindness to Christ's disciples which he will accept, must b done with an eye to Christ, and for his sake. A prophet must be received in the name of a prophet, and a righteous man in the name of a righteous man, and one of those little ones in the name of a disciple; not because they are learned, or witty, nor because they are our relations or neighbours, but because they are righteous, and so bear Christ's image; because they are prophets and disciples, and so are sent on Christ's errand. It is a believing regard to Christ that puts an acceptable value upon the kindnesses done to his ministers. Christ does not interest himself in the matter, unless we first interest him in it. Ut tibi debeam aliquid pro eo quod præstas, debes non tantum mihi præstare, sed tanquam mihi--If you wish me to feel an obligation to you for any service you render, you must not only perform the service, but you must convince me that you do it for my sake. Seneca.
Adam Clarke: Commentary on the Bible - 1831
10:16: Behold, I send you forth as sheep in the midst of wolves - He who is called to preach the Gospel is called to embrace a state of constant labor, and frequent suffering. He who gets ease and pleasure, in consequence of embracing the ministerial office, neither preaches the Gospel, nor is sent of God. If he did the work of an evangelist, wicked men and demons would both oppose him.
Wise (φρονιμοι prudent) as serpents, and harmless as doves - This is a proverbial saying: so in Shir hashirim Rabba, fol. 16, "The holy blessed God said to the Israelites, Ye shall be towards me as upright as the doves; but, towards the Gentiles, as cunning as serpents."
There is a beauty in this saying which is seldom observed. The serpent is represented as prudent to excess, being full of cunning, Gen 3:1; Co2 11:3; and the dove is simple, even to stupidity, Hos 7:11; but Jesus Christ corrects here the cunning of the serpent, by the simplicity of the dove; and the too great simplicity of the dove, by the cunning of the serpent. For a fine illustration of this text, see the account of the Boiga: -
"This species is remarkably beautiful, combining the richest colors of the finest gems with the splendor of burnished gold, mingled with dark brown shades, which contrast and heighten its brilliant ornaments. The whole under surface of the head and body is of a silver white, separated from the changing blue of the back by a golden chain on each side, the whole length of the body. This fine blue and silver, ornamented with gold, by no means give a full idea of the beautiful embroidery of the boiga. We must take in all the reflected tints of silver color, golden yellow, red, blue, green, and black, mingled, and changing in the most extraordinary and beautiful manner possible; so that, when about to change its skin, it seems studded with a mixed assemblage of diamonds, emeralds, topazes, sapphires, and rubies, under a thin transparent veil of bluish crystal. Thus, in the rich and torrid plains of India, where the most splendid gems abound, nature seems to have chosen to reunite them all, together with the noble metals, to adorn the brilliant robe of the boiga. This is one of the most slender of serpents in proportion to its length. The specimens in the royal collection, which exceed three feet in length, are hardly a few lines in diameter. The tail is almost as long as the body, and at the end is like a needle for fineness; yet it is sometimes flattened above, below, and on the two sides, rendering it in some measure square. From the delicacy of its form, its movements are necessarily extremely agile; so that, doubling itself up several times, it can spring to a considerable distance, with great swiftness. It can twine and twist itself, most readily, and nimbly, around trees or other such bodies; climbing, or descending, or suspending itself, with the utmost facility. The boiga feeds on small birds, which it swallows very easily, notwithstanding the small diameter of its body, in consequence of the great distensibility of its jaws, throat, and stomach, common to it with other serpents. It conceals itself under the foliage of trees, on purpose to surprise the small birds, and is said to attract them by a peculiar kind of whistling, to which the term of song has been applied; but we must consider this as an exaggeration, as its long divided tongue, and the conformation of its other organs of sound, are only adapted for producing a hiss, or species of simple whistle, instead of forming a melodious assemblage of tones. Yet, if nature has not reckoned the boiga among the songsters of the woods, it seems to possess a more perfect instinct than other serpents, joined to more agile movements, and more magnificent ornament. In the isle of Borneo, the children play with the boiga, without the smallest dread. They carry it in their hands, as innocent as themselves, and twist it about their necks, arms, and bodies, in a thousand directions. This circumstance brings to recollection that fine emblem of Candour and Confidence imagined by the genius of the ancients: a child smiling on a snake, which holds him fast in his convolutions. But, in that beautiful allegory, the snake is supposed to conceal a deadly poison; while the boiga returns caress for caress to the Indian children who fondle it, and seems pleased to be twisted about their delicate hands. As the appearance of such nimble and innocent animals in the forests must be extremely beautiful, displaying their splendid colors, and gliding swiftly from branch to branch, without possessing the smallest noxious quality, we might regret that this species should require a degree of heat greatly superior to that of our regions, and that it can only subsist near the tropics, in Asia, Africa, and America. It has usually a hundred and sixty-six large plates, and a hundred and twenty-eight pairs of small plates, but is subject to considerable variation.
"According to this representation, the boiga is not merely to be praised for its beauty, but may be said to fulfill the old maxim of combining the wisdom of the serpent with the harmlessness of the dove." Cepede's Hist. of Oviparous Quadrupeds and Serpents.
Instead of ακεραιοι, harmless, or as the Etymol. Mag. defines it, without mixture of evil, the Cod. Bezae reads απλουστατοι, simple - uncompounded, - so all the copies of the old Itala, the Vulgate, and the Latin fathers; hut this curious and explanatory reading is found in no other Greek MS.
Albert Barnes: Notes on the Bible - 1834
10:16: As sheep in the midst of wolves - That is, I send you, inoffensive and harmless, into a cold, unfriendly, and cruel world. Your innocence will not be a protection.
Be wise as serpents ... - Serpents have always been an emblem of wisdom and cunning, Gen 3:1. The Egyptians used the serpent in their hieroglyphics as a symbol of wisdom. Probably the thing in which Christ directed his followers to imitate the serpent was in its caution in avoiding danger. No animal equals them in the rapidity and skill which they evince in escaping danger. So said Christ to his disciples, You need caution and wisdom in the midst of a world that will seek your lives. He directs them, also, to be harmless, not to provoke danger, not to do injury, and thus make their fellow-men justly enraged against them. Doves are, and always have been, a striking emblem of innocence. Most people would foolishly destroy a serpent, be it ever so harmless, yet few are so hard-hearted as to kill a dove.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: as sheep: Luk 10:3; Act 20:29
wise: Gen 3:1, Gen 3:13; Luk 21:15; Rom 16:19; Co1 14:20; Co2 11:3, Co2 11:14; Eph 5:15-17; Col 1:9, Col 4:5
harmless: or, simple, Rom 16:18, Rom 16:19; Co2 1:12, Co2 8:20, Co2 11:3; Phi 2:15; Th1 2:10, Th1 5:22
Geneva 1599
10:16 (6) Behold, I send you forth as (f) sheep in the midst of wolves: be ye therefore wise as serpents, and (g) harmless as doves.
(6) Christ shows how the ministers must behave themselves under the cross.
(f) You will be in great danger.
(g) You will not so much as take revenge for an injury: and by the mixing of these beast's natures together, he will not have our wisdom to be malicious, nor our simplicity mad, but a certain form of good nature which is composed exquisitely of both of them.
John Gill
10:16 Behold, I send you forth, as sheep among wolves,.... This, and the following verses, chiefly respect the troubles, afflictions, persecutions, and sufferings which should befall the apostles after the death and resurrection of Christ; when their commission was enlarged, and they afresh sent out by Christ to preach his Gospel; of which he gives a faithful account before hand, that they might be prepared for them, and not be surprised when they came upon them. He compares them to "sheep", because they were meek and humble in their spirits, harmless, and inoffensive, in their lives and conversations; were weak, and unable to protect themselves, and were sent out by him unarmed and defenceless; and their oppressors and persecutors to "wolves", because fierce and furious, voracious and ravenous, cruel and hurtful, as these creatures are, especially to sheep; wherefore Christ gives them this wholesome advice,
be ye therefore wise as serpents, and harmless as doves. Much such an expression as this God is represented as saying of Israel (a):
"Says R. Judah, in the name of R. Simon, the holy blessed God said, concerning Israel, with me they are , "harmless as doves"; but among the nations of the world, they are , "subtle as serpents".''
The serpent is a very sharp sighted, cunning creature, and uses various arts and stratagems for its own preservation, and especially of its head; and is so far to be imitated by the followers of Christ, as to make use of all proper methods to preserve themselves from the insults and rage of men, and not expose themselves to unnecessary dangers: and, as much as in them lies, they should be careful to give no just occasion of offence, or irritate, and provoke them to use them ill, and to avoid all snares and traps that are laid for them; and, at the same time, maintain the innocence and harmlessness of the dove, being free from all wicked cunning and craftiness, without rancour, malice, and wrath; not meditating and seeking revenge, but meek and humble in their deportment, leading inoffensive lives, and proceeding in the course of their calling, though liable to many insults, and much oppression.
(a) Shirhashirim Rabba, c. 2. 14. fol. 12. 1.
John Wesley
10:16 Lk 10:3.
Robert Jamieson, A. R. Fausset and David Brown
10:16 Behold, I send you forth--The "I" here is emphatic, holding up Himself as the Fountain of the Gospel ministry, as He is also the Great Burden of it.
as sheep--defenseless.
in the midst of wolves--ready to make a prey of you (Jn 10:12). To be left exposed, as sheep to wolves, would have been startling enough; but that the sheep should be sent among the wolves would sound strange indeed. No wonder this announcement begins with the exclamation, "Behold."
be ye therefore wise as serpents, and harmless as doves--Wonderful combination this! Alone, the wisdom of the serpent is mere cunning, and the harmlessness of the dove little better than weakness: but in combination, the wisdom of the serpent would save them from unnecessary exposure to danger; the harmlessness of the dove, from sinful expedients to escape it. In the apostolic age of Christianity, how harmoniously were these qualities displayed! Instead of the fanatical thirst for martyrdom, to which a later age gave birth, there was a manly combination of unflinching zeal and calm discretion, before which nothing was able to stand.
10:1710:17: Զգո՛յշ լինիջիք ՚ի մարդկանէ. զի մատնեսցեն զձեզ յատեանս, եւ ՚ի ժողովուրդս իւրեանց տանջեսցեն զձեզ[175]. [175] Ոմանք. Զգո՛յշ լերուք ՚ի մարդ՛՛։
17 Զգուշացէ՛ք մարդկանցից, որովհետեւ պիտի մատնեն ձեզ ատեանների եւ պիտի տանջեն ձեզ իրենց ժողովարաններում
17 Իսկ մարդոցմէ զգուշացէք. վասն զի ձեզ ատեաններու պիտի մատնեն ու իրենց ժողովարաններուն մէջ ձեզ պիտի ծեծեն։
Զգոյշ լինիջիք ի մարդկանէ, զի մատնեսցեն զձեզ յատեանս, եւ ի ժողովուրդս իւրեանց տանջեսցեն զձեզ:

10:17: Զգո՛յշ լինիջիք ՚ի մարդկանէ. զի մատնեսցեն զձեզ յատեանս, եւ ՚ի ժողովուրդս իւրեանց տանջեսցեն զձեզ[175].
[175] Ոմանք. Զգո՛յշ լերուք ՚ի մարդ՛՛։
17 Զգուշացէ՛ք մարդկանցից, որովհետեւ պիտի մատնեն ձեզ ատեանների եւ պիտի տանջեն ձեզ իրենց ժողովարաններում
17 Իսկ մարդոցմէ զգուշացէք. վասն զի ձեզ ատեաններու պիտի մատնեն ու իրենց ժողովարաններուն մէջ ձեզ պիտի ծեծեն։
zohrab-1805▾ eastern-1994▾ western am▾
10:1717: Остерегайтесь же людей: ибо они будут отдавать вас в судилища и в синагогах своих будут бить вас,
10:17  προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς·
10:17. προσέχετε (Ye-should-hold-toward) δὲ (moreover) ἀπὸ (off) τῶν (of-the-ones) ἀνθρώπων: (of-mankinds) παραδώσουσιν (they-shall-give-beside) γὰρ (therefore) ὑμᾶς (to-ye) εἰς (into) συνέδρια, (to-seatlets-together,"καὶ (and) ἐν (in) ταῖς (unto-the-ones) συναγωγαῖς (unto-leadings-together) αὐτῶν (of-them) μαστιγώσουσιν (they-shall-en-whip) ὑμᾶς: (to-ye)
10:17. cavete autem ab hominibus tradent enim vos in conciliis et in synagogis suis flagellabunt vosBut beware of men. For they will deliver you up in councils, and they will scourge you in their synagogues.
17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you;
10:17. But beware of men. For they will hand you over to councils, and they will scourge you in their synagogues.
But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues:

17: Остерегайтесь же людей: ибо они будут отдавать вас в судилища и в синагогах своих будут бить вас,
10:17  προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς·
10:17. cavete autem ab hominibus tradent enim vos in conciliis et in synagogis suis flagellabunt vos
But beware of men. For they will deliver you up in councils, and they will scourge you in their synagogues.
10:17. But beware of men. For they will hand you over to councils, and they will scourge you in their synagogues.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 (Мк XIII:9; Лк ХХI:12). Относительно того, подвергались ли апостолы каким-либо бичеваниям во время этого первого своего путешествия, ничего не известно. Могло быть, что Спаситель говорил здесь, как объяснено было выше, только в пророческом смысле. Но что гонения на учеников могли быть воздвигнуты и во время первого путешествия (хотя об этом нам и ничего неизвестно), на это указывает уже начавшаяся злоба книжников и фарисеев, о которой ясно говорится в 4-м Евангелии. — Бичевания были в то время обычны у иудеев. Мы имеем достаточно подробные сведения даже и о том, как они совершались. Таково, например, знаменитое бичевание в сорок ударов без одного, которому подвергался Ап. Павел. Обыкновенно думают, что последний удар не делался для того, чтобы не причинить смерти осужденному. Но объясняют дело иначе. Еврейский бич состоял первоначально из одной только плети; и тогда, может быть, согласно закону, действительно давали 40 ударов без одного. Но впоследствии этот бич начали устраивать из трех плетей, причем давали тринадцать ударов, так что как раз и выходило тридцать девять; а если бы нанести следующий удар, то это было бы нарушением закона, который запрещал наносить преступнику больше сорока ударов. Это наказание назначалось судилищами из трех, семи или 23-х, которые учреждены были в каждом городе для решения гражданских и уголовных дел. Что такие наказания действительно совершались и в синагогах, об этом мы имеем непререкаемое свидетельство Деян XXII:19; XXVI:11. Это же видно, между прочим, из свидетельства Евсевия Ц. И. V:16. который цитирует одно сочинение неизвестного автора против монтанистов (может быть Аполлинария, или Аполлония), где говорится, что в синагогах иудейских женщины никогда не подвергались бичеванию и не побивались камнями. Таким образом, отсюда видно, что мужчины не были исключением. Бичевания в синагогах назначались, как предполагают, по приговорам трибунала из трех, которые были в них судьями.
Adam Clarke: Commentary on the Bible - 1831
10:17: But beware of men - Or, be on your guard against men, των ανθρωπων These men; i.e. your countrymen; those from whom you might have reasonably expected comfort and support; and especially those in power, who will abuse that power to oppress you.
Councils - Συνεδρια, sanhedrins and synagogues. See on Mat 5:22 (note). "By synagogues we may understand here, not the places of public worship, but assemblies where three magistrates, chosen out of the principal members of the synagogue, presided to adjust differences among the people: these had power, in certain cases, to condemn to the scourge, but not to death. See Act 22:19; Co2 11:24, compared with Luk 12:11." See Lightfoot.
Albert Barnes: Notes on the Bible - 1834
10:17: But beware of men - That is, be on your guard against people who are like wolves, Mat 10:16. Do not run unnecessarily into danger. Use suitable prudence and caution, and do not needlessly endanger your lives.
Councils - The word used here commonly signifies the great council of the nation, the Sanhedrin. See the notes at Mat 5:22. Here it seems to refer to any judicial tribunal, of which there were some in every village.
They will scourge you in their synagogues - Scourging, or "whipping," is often mentioned in the New Testament as a mode of punishment. The law of Moses directed that the number of stripes should not exceed 40, but might be any number less, at the discretion of the judge, Deu 25:2-3. The person who was sentenced to scourging was formerly laid upon the ground, and the blows inflicted on his back in the presence of the judge. In later times the criminal was tied to a low post. Scourging is still practiced in the East, but the blows are commonly inflicted on the soles of the feet. It is called the "bastinado."
The instrument formerly used was a "rod." Afterward they employed thongs or lashes attached to the rod. To make the blows severe and more painful, they sometimes fastened sharp points of iron or pieces of lead in the thongs. These were called "scorpions," Kg1 12:11. The law was express that the number of stripes should not exceed forty. The Jews, to secure greater accuracy in counting, used a scourge with three lashes, which inflicted three stripes at once. With this the criminal was struck thirteen times, making the number of blows thirty-nine. Paul was five times scourged in this way. See Co2 11:24.
The Romans did not feel themselves bound by the law of the Jews in regard to the "number" of stripes, but inflicted them at pleasure. Thus our Saviour was scourged until he was so weak as not to be able to bear his cross. This was often done in the synagogue. See Mat 23:34; Act 22:19; Act 26:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: beware: Mic 7:5; Mar 13:9, Mar 13:12; Act 14:5, Act 14:6, Act 17:14, Act 23:12-22; Co2 11:24-26; Phi 3:2; Ti2 4:15
for: Mat 24:9, Mat 24:10; Mar 13:9; Luk 12:11, Luk 21:12, Luk 21:13; Joh 16:2; Acts 4:6-22, 5:26-42; Act 23:1-11
councils: Mat 5:22, Mat 26:59; Joh 11:47
scourge: Mat 20:19, Mat 23:34; Deu 25:2, Deu 25:3; Act 5:40, Act 22:19, Act 26:11; Co2 11:24, Co2 11:25; Heb 11:36
Geneva 1599
10:17 But beware of (h) men: for they will deliver you up to the councils, and they will scourge you in their synagogues;
(h) For in the cause of religion men are wolves to each other.
John Gill
10:17 But beware of men,.... Of these men, comparable to wolves, before spoken of: the phrase is somewhat uncommon and emphatical, and designs not merely wicked men in common, the men of the world, and enemies of the Gospel; but chiefly such of them as were men of note and authority, ecclesiastical and civil governors of the people, the Scribes, Pharisees, elders, and chief priests, and other rulers; and the advice to the apostles is, to take care how they came into their company, and put themselves into their hands; who would seek all opportunities and occasions against them, and use their power and interest to do them hurt:
for they will deliver you up to the councils, or sanhedrim, of which there were three sorts; the greater, which consisted of seventy one persons, and was only held in Jerusalem; the lesser one, which was made up of twenty three members, and was kept in every place where there were an hundred and twenty Israelites; and the third, where there was not that number, and was a triumvirate, or a bench of three judges only (b).
And they will scourge you in their synagogues; where the triumvirate, or bench of three Judges kept their court; under whose cognizance were pecuniary judgments, and such as related to thefts, damages, restitutions, ravishing, and enticing of virgins, and defamation; also to plucking off of the shoe, and refusing a brother's wife, to the plant of the fourth year, second tithes whose price is unknown, holy things, and the estimations of goods; to these belonged also laying on of hands, the beheading of the heifer, and, among the rest, , "scourging was by the bench of three" (c). The manner of performing it was this (d):
"they bind both his hands to a pillar, here and there; and the minister of the synagogue takes hold of his clothes, and if they are rent, they are rent; and if they are ripped in the seam, they are ripped till his breast is uncovered; for he is not to beat him on his clothes, as it is said, "he shall beat him", but not his clothes: and a stone is placed behind him, on which the minister that scourges stands, and a white leather whip in his hand, doubled two and two with four, and two lashes of an ass's hide, going up and down: the breadth of the whip was an hand's breadth, and the length of it, so as to reach to the navel, and the handle of the whip, by which he took hold, was the length of an hand; and he lifts up the whip with both his hands, and strikes with one hand, with all his might; and gives him the third part of his stripes before, upon his breast, between his paps, and two thirds behind him; one third upon this shoulder, and the other upon the other shoulder. He that scourges neither stands, nor sits, but bows; as it is said, "the judge shall cause him to lie down, and to be beaten before his face"; for the eyes of the judge shall be upon him, that he do not look upon anything else, and smite him from thence; for no two strokes are as one; the greatest of the judges reads all the time he is scourging, viz. these passages; "if thou wilt not observe to do all the words of this law", &c. and "the Lord will make thy plagues wonderful", &c. and he intends to finish the verses with the stripes; but if he does not finish, he returns to the beginning of the Scripture, and reads, and returns, and reads until the whole scourging is over: and the second of the judges numbers the stripes; and the third says to the minister strike: every time he strikes, it is at his orders he strikes.''
Now, as this punishment was inflicted by the chazan, or minister of the synagogue, who was a sort of sexton, so it was done in the synagogue itself: and according to our Lord's predictions here, and in Mt 23:34 as the former of these, delivering up to councils, had its accomplishment in part, in the apostles, Acts 4:1 so the latter, scourging in their synagogues, was fulfilled both by Paul, Acts 22:19 and upon him, 2Cor 11:24. Epiphanius tells (e) us of one Joseph, a Jew, who was caught by the Jews reading the Gospels in his own house; upon which they dragged him away, and had him to the synagogue, and there "scourged" him. Now as these things did not befall the apostles till after the death of Christ, it is clear that the context refers not to their first, but to an after mission.
(b) Maimon. Hilch. Sanhedrim, c. 1. sect. 3, 4. (c) Misn. Sanhedrim, c. 1. sect. 1, 2, 3. (d) Maimon. Hilch. Sanhedrim, c. 16. sect. 8, 9, 10, 11. Misn. Maccot, c. 3. sect. 12, 13, 14. (e) Contra Haeres. 1. 1. Haeres. 30.
John Wesley
10:17 But think not that all your innocence and all your wisdom will screen you from persecution. They will scourge you in their synagogues - In these the Jews held their courts of judicature, about both civil and ecclesiastical affairs. Mt 24:9.
Robert Jamieson, A. R. Fausset and David Brown
10:17 But beware of men; for they will deliver you up to the councils--the local courts, used here for civil magistrates in general.
and they will scourge you in their synagogues--By this is meant persecution at the hands of the ecclesiastics.
10:1810:18: եւ առաջի դատաւորաց եւ թագաւորաց տանիցին զձեզ վասն իմ, ՚ի վկայութիւն նոցա եւ հեթանոսաց[176]։ [176] ՚Ի լուս՛՛. Տանիցեն զձեզ. համաձայն ոմանց ՚ի բնաբ՛՛։
18 ձեզ պիտի տանեն կուսակալների ու թագաւորների առաջ իմ պատճառով, որ իմ մասին վկայութիւն տաք նրանց եւ հեթանոսներին
18 Եւ իմ անուանս համար կուսակալներու ու թագաւորներու առջեւ պիտի տարուիք, անոնց եւ հեթանոսներուն վկայութիւն ըլլալու համար։
եւ առաջի դատաւորաց եւ թագաւորաց տանիցին զձեզ վասն իմ ի վկայութիւն նոցա եւ հեթանոսաց:

10:18: եւ առաջի դատաւորաց եւ թագաւորաց տանիցին զձեզ վասն իմ, ՚ի վկայութիւն նոցա եւ հեթանոսաց[176]։
[176] ՚Ի լուս՛՛. Տանիցեն զձեզ. համաձայն ոմանց ՚ի բնաբ՛՛։
18 ձեզ պիտի տանեն կուսակալների ու թագաւորների առաջ իմ պատճառով, որ իմ մասին վկայութիւն տաք նրանց եւ հեթանոսներին
18 Եւ իմ անուանս համար կուսակալներու ու թագաւորներու առջեւ պիտի տարուիք, անոնց եւ հեթանոսներուն վկայութիւն ըլլալու համար։
zohrab-1805▾ eastern-1994▾ western am▾
10:1818: и поведут вас к правителям и царям за Меня, для свидетельства перед ними и язычниками.
10:18  καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν.
10:18. καὶ (and) ἐπὶ (upon) ἡγεμόνας (to-leaders) δὲ (moreover) καὶ (and) βασιλεῖς (to-rulers-of) ἀχθήσεσθε (ye-shall-be-led) ἕνεκεν (in-out-in) ἐμοῦ (of-ME) εἰς (into) μαρτύριον (to-a-witnesslet) αὐτοῖς (unto-them) καὶ (and) τοῖς (unto-the-ones) ἔθνεσιν. (unto-nations)
10:18. et ad praesides et ad reges ducemini propter me in testimonium illis et gentibusAnd you shall be brought before governors, and before kings for my sake, for a testimony to them and to the Gentiles:
18. yea and before governors and kings shall ye be brought for my sake, for a testimony to them and to the Gentiles.
10:18. And you shall be led before both rulers and kings for my sake, as a testimony to them and to the Gentiles.
And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles:

18: и поведут вас к правителям и царям за Меня, для свидетельства перед ними и язычниками.
10:18  καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν.
10:18. et ad praesides et ad reges ducemini propter me in testimonium illis et gentibus
And you shall be brought before governors, and before kings for my sake, for a testimony to them and to the Gentiles:
10:18. And you shall be led before both rulers and kings for my sake, as a testimony to them and to the Gentiles.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18 (Мк XIII:9; Лк XXI:12). Под правителями и царями можно разуметь вообще каких бы то ни было лиц, к которым иудеи или язычники по своей злобе могли или теперь, или после повести проповедников. Отведение апостолов совершится не по поводу каких-либо преступлений, совершенных апостолами, но «за Меня» (ср. Мф V:11), т. е. страдания апостолов должны были служить свидетельством о Христе пред всеми людьми, пред которыми ученики будут страдать, безразлично, пред иудеями, или пред языческими правителями и царями, или пред язычниками. Мысль та, что в то время, когда люди будут удовлетворять своей жестокости и злобе, подвергая учеников Спасителя позору и страданиям, эти самые испытания их будут направлены Богом к пользе и преуспеянию Евангелия и Царства Небесного (Морисон).
Adam Clarke: Commentary on the Bible - 1831
10:18: Ye shall be brought before governors, etc. - "This affords a striking proof of the prescience of Christ. Who could have thought, at that time, that these despised and illiterate men could excite so much attention, and be called upon to apologize for the profession of their faith before the tribunals of the most illustrious personages of the earth?" Wakefield.
By governors and kings we may understand, the Roman proconsuls, governors of provinces, and the kings who were tributary to the Roman government, and the emperors themselves, before whom many of the primitive Christians were brought.
For a testimony against them and the Gentiles - That is, to render testimony, both to Jews and Gentiles, of the truth and power of my Gospel.
Albert Barnes: Notes on the Bible - 1834
10:18: And ye shall be brought ... - This prediction was completely and abundantly fulfilled, Act 5:26; Act 12:1-4; Act 23:33; Act 26:1, Act 26:28, Act 26:30. Peter is said to have been brought before Nero, and John before Domitian, Roman emperors; and others before Parthian, Scythian, and Indian kings. They were to stand there to bear a testimony against them; or, as it might be rendered, to them. That is, they were to be "witnesses to them" of the great facts and doctrines of the Christian religion; and if they rejected Christianity, they would be witnesses "against" them in the day of judgment. The fulfillment of this prophecy is a signal evidence that Christ possessed a knowledge of the future. Few things were more improbable when this was uttered than that the fishermen of Galilee would stand before the illustrious and mighty monarchs of the East and the West.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: be: Psa 2:1-6; Act 5:25-27, Act 12:1-4, Act 23:33, Act 23:34, Act 24:1-26:32; Ti2 4:16, Ti2 4:17
for a: Mat 8:4; Mar 13:9; Ti2 1:8; Rev 1:9, Rev 6:9, Rev 11:7
John Gill
10:18 And ye shall be brought before governors,.... Meaning Roman governors; so Paul was had before Gallio, Felix, and Festas; for judgments relating to life and death were to be taken away, and were taken away from the Jewish sanhedrim; and as they themselves say (f), forty years before the destruction of the second temple, which was much about the time of Christ's death: so that what power they had, was only with regard to lesser matters, and to inflict lesser punishments, as beating and scourging: if they sought to take away life, they were obliged to bring the cause before the governors of the Roman provinces, who are here intended:
and kings for my sake; as Herod, Agrippa, Nero, Domitian, and others, before whom one or other of the apostles were brought; not as thieves, or murderers, or traitors, and seditious persons, or for having done any wrong or injury to any man's person or property; but purely for the sake of Christ, for the profession of their faith in him, and for preaching his Gospel; of all which they had no reason to be ashamed, nor were they:
for a testimony against, or "to"
them, and the Gentiles; that is, that thereby they might have an opportunity of bearing a testimony to the truths of the Gospel, which would be either to the conviction and conversion of many Gentiles, as well as Jews; or would be a testimony which would stand against them another day, both against the Jews, who charged, and accused them, and brought them before the Heathen kings and governors, to punish them with death; and against those Gentile magistrates, and others, who should join with them in rejecting the Gospel, and putting them to death for preaching it: so that they should have no pretext or excuse; since the Gospel had been faithfully and clearly preached to them, and they had despised it, and evil treated the ministers of it. This confirms what is before observed, that this passage refers to an after mission.
(f) Hieros. Sanhedrim, fol. 18. 1. & 24. 2. Juchasin, fol. 26. 2. & 51. 1. Maimon. Hilch. Sanhedrim. c. 14. sect. 13.
Robert Jamieson, A. R. Fausset and David Brown
10:18 And ye shall be brought before governors--provincial rulers.
and kings--the highest tribunals.
for my sake, for a testimony against them--rather, "to them," in order to bear testimony to the truth and its glorious effects.
and the Gentiles--"to the Gentiles"; a hint that their message would not long be confined to the lost sheep of the house of Israel. The Acts of the Apostles are the best commentary on these warnings.
10:1910:19: Այլ յորժամ մատնիցեն զձեզ, մի՛ հոգայցէք՝ թէ ո՛րպէս կամ զինչ խօսիցիք. զի տացի ձեզ ՚ի ժամուն յայնմիկ զինչ խօսիցիք[177]։ [177] Ոմանք. Մատնեսցեն զձեզ։
19 Բայց երբ ձեզ մատնեն, հոգ մի՛ արէք, թէ ինչպէս կամ ինչ պիտի խօսէք, որովհետեւ այդ ժամին ձեզ կը տրուի այն, ինչ պիտի խօսէք
19 Բայց երբ ձեզ մատնեն, հոգ մի՛ ընէք թէ ինչպէ՛ս կամ ի՛նչ պիտի խօսիք, վասն զի ձեզի պիտի տրուի այն ժամուն՝ ինչ որ պիտի խօսիք։
Այլ յորժամ մատնիցեն զձեզ, մի՛ հոգայցէք թէ որպէս կամ զինչ խօսիցիք. զի տացի ձեզ ի ժամուն յայնմիկ զինչ խօսիցիք:

10:19: Այլ յորժամ մատնիցեն զձեզ, մի՛ հոգայցէք՝ թէ ո՛րպէս կամ զինչ խօսիցիք. զի տացի ձեզ ՚ի ժամուն յայնմիկ զինչ խօսիցիք[177]։
[177] Ոմանք. Մատնեսցեն զձեզ։
19 Բայց երբ ձեզ մատնեն, հոգ մի՛ արէք, թէ ինչպէս կամ ինչ պիտի խօսէք, որովհետեւ այդ ժամին ձեզ կը տրուի այն, ինչ պիտի խօսէք
19 Բայց երբ ձեզ մատնեն, հոգ մի՛ ընէք թէ ինչպէ՛ս կամ ի՛նչ պիտի խօսիք, վասն զի ձեզի պիտի տրուի այն ժամուն՝ ինչ որ պիտի խօսիք։
zohrab-1805▾ eastern-1994▾ western am▾
10:1919: Когда же будут предавать вас, не заботьтесь, как или что сказать; ибо в тот час дано будет вам, что сказать,
10:19  ὅταν δὲ παραδῶσιν ὑμᾶς, μὴ μεριμνήσητε πῶς ἢ τί λαλήσητε· δοθήσεται γὰρ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τί λαλήσητε·
10:19. ὅταν (Which-also-ever) δὲ (moreover) παραδῶσιν (they-might-have-had-given-beside) ὑμᾶς, (to-ye,"μὴ (lest) μεριμνήσητε (ye-might-have-worried-unto) πῶς (unto-whither) ἢ (or) τί (to-what-one) λαλήσητε: (ye-might-have-spoken-unto) δοθήσεται (it-shall-be-given) γὰρ (therefore) ὑμῖν (unto-ye) ἐν (in) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) τί (what-one) λαλήσητε: (ye-might-have-spoken-unto)
10:19. cum autem tradent vos nolite cogitare quomodo aut quid loquamini dabitur enim vobis in illa hora quid loquaminiBut when they shall deliver you up, take no thought how or what to speak: for it shall be given you in that hour what to speak:
19. But when they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak.
10:19. But when they hand you over, do not choose to think about how or what to speak. For what to speak shall be given to you in that hour.
But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak:

19: Когда же будут предавать вас, не заботьтесь, как или что сказать; ибо в тот час дано будет вам, что сказать,
10:19  ὅταν δὲ παραδῶσιν ὑμᾶς, μὴ μεριμνήσητε πῶς ἢ τί λαλήσητε· δοθήσεται γὰρ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τί λαλήσητε·
10:19. cum autem tradent vos nolite cogitare quomodo aut quid loquamini dabitur enim vobis in illa hora quid loquamini
But when they shall deliver you up, take no thought how or what to speak: for it shall be given you in that hour what to speak:
10:19. But when they hand you over, do not choose to think about how or what to speak. For what to speak shall be given to you in that hour.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19 У синоптиков (Мк XIII:10, 11; Лк XXI:11, 12) везде выражается одна и та же мысль, только в различных словах. Ученики не должны заботиться. Не должны обдумывать того, что говорить. Не должны защищаться. «В тот час», когда именно они предстанут на суд, будет им дано, что им говорить.
Adam Clarke: Commentary on the Bible - 1831
10:19: Take no thought how or what ye shall speak - Μη μεριμνησετε - Be not anxiously careful, because such anxiety argues distrust in God, and infallibly produces a confused mind. In such a state, no person is fit to proclaim or vindicate the truth. This promise, It shall be given you, etc., banishes all distrust and inquietude on dangerous occasions; but without encouraging sloth and negligence, and without dispensing with the obligation we are under to prepare ourselves by the meditation of sacred truths, by the study of the Holy Scriptures, and by prayer.
It shall be given you in that same hour what - This clause is wanting in the MSS. D and L, and several others, some versions, and several of the fathers: but it is found in Mar 13:11, without any various reading; and in substance in Luk 11:13.
Albert Barnes: Notes on the Bible - 1834
10:19: Take no thought - That is, be not anxious or unduly solicitous. See the notes at Mat 6:25. This was a full promise that they should be inspired, and was a most seasonable consolation. Poor, and ignorant, and obscure fishermen would naturally be solicitous what they should say before the great men of the earth. Eastern people regarded kings as raised far above common mortals - as approaching to divinity. How consoling, then, the assurance that God would aid them and speak within them!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: when: Mar 13:11-13; Luk 12:11, Luk 21:14, Luk 21:15
take: Mat 6:25, Mat 6:31, Mat 6:34; Phi 4:6; Jam 1:5
it shall: Exo 4:12, Exo 4:15; Jer 1:7, Jer 1:9; Dan 3:16-18; Act 4:8-14, Act 5:29-33, Act 6:10; Act 26:2-11; Ti2 4:17
John Gill
10:19 But when they deliver you up,.... The apostles hearing that they should be delivered up to councils, and brought before governors and kings, might be under some concern how they should behave, and what they should be able to say in vindication of themselves and truth, before such great persons; they not being used to converse with men in such high stations: they were illiterate men, and of no elocution; men of mean birth, low life, most of them poor fishermen; and might fear, on these accounts, that the Gospel would suffer for want of able persons to defend it before the great ones of the earth. Now, in order to remove these their fears and objections, and to strengthen and comfort their minds, our Lord bids them, when this would be their ease, that the Jews would deliver them to the Roman magistrates, to
take no thought how, or what ye shall speak; not to be anxiously concerned, neither as to the matter, or manner of what they should say in their defence: they should have no occasion, as orators do, to take pains, and rack their thoughts, to prepare a studied, elaborate oration, dressed with all the flowers of rhetoric, filled with the most moving and powerful arguments, and clothed with diction of the strictest propriety and elegance; for they should want neither words, nor things; they should have arguments put into their mouths, and helped to proper language to express them in:
for it shall be given you in the same hour, what ye shall speak; immediate assistance should be afforded them either by his father, or himself; or rather, the blessed Spirit, who would suggest unto them, at once, things, the most proper to be said, and help them to deliver them in the most proper manner: and these are the most convincing arguments, and that the best elocution, which the Spirit of God helps men to; these vastly exceed all the art of men, and strength of nature. This was greatly verified in Peter and John, two poor fishermen, when before the council, and in Stephen the protomartyr.
John Wesley
10:19 Take no thought - Neither at this time, on any sudden call, need we be careful how or what to answer. Lk 12:11.
Robert Jamieson, A. R. Fausset and David Brown
10:19 But when they deliver you up, take no thought--be not solicitous or anxious. (See on Mt 6:25).
how or what ye shall speak--that is, either in what manner ye shall make your defense, or of what matter it shall consist.
for it shall be given you in that same hour what ye shall speak--(See Ex 4:12; Jer 1:7).
10:2010:20: Զի ո՛չ եթէ դուք իցէք որ խօսիցիքն, այլ Հոգին Հօր ձերոյ որ խօսիցի ՚ի ձեզ[178]։ [178] Ոմանք. Հոգի Հօր ձերոյ խօսեսցի ՚ի։
20 քանի որ ոչ թէ դուք էք, որ պիտի խօսէք, այլ ձեր Հօր Հոգին, որ պիտի խօսի ձեր միջոցով
20 Վասն զի ո՛չ թէ դուք էք որ պիտի խօսիք, հապա ձեր Հօրը Հոգին՝ որ ձեր ներսիդին կը խօսի։
Զի ոչ եթէ դուք իցէք որ խօսիցիքն, այլ` Հոգին Հօր ձերոյ որ խօսիցի ի ձեզ:

10:20: Զի ո՛չ եթէ դուք իցէք որ խօսիցիքն, այլ Հոգին Հօր ձերոյ որ խօսիցի ՚ի ձեզ[178]։
[178] Ոմանք. Հոգի Հօր ձերոյ խօսեսցի ՚ի։
20 քանի որ ոչ թէ դուք էք, որ պիտի խօսէք, այլ ձեր Հօր Հոգին, որ պիտի խօսի ձեր միջոցով
20 Վասն զի ո՛չ թէ դուք էք որ պիտի խօսիք, հապա ձեր Հօրը Հոգին՝ որ ձեր ներսիդին կը խօսի։
zohrab-1805▾ eastern-1994▾ western am▾
10:2020: ибо не вы будете говорить, но Дух Отца вашего будет говорить в вас.
10:20  οὐ γὰρ ὑμεῖς ἐστε οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν.
10:20. οὐ (not) γὰρ (therefore) ὑμεῖς (ye) ἐστὲ (ye-be) οἱ (the-ones) λαλοῦντες ( speaking-unto ,"ἀλλὰ (other) τὸ (the-one) πνεῦμα (a-currenting-to) τοῦ (of-the-one) πατρὸς (of-a-Father) ὑμῶν (of-ye) τὸ (the-one) λαλοῦν (speaking-unto) ἐν (in) ὑμῖν. (unto-ye)
10:20. non enim vos estis qui loquimini sed Spiritus Patris vestri qui loquitur in vobisFor it is not you that speak, but the spirit of your Father that speaketh in you.
20. For it is not ye that speak, but the Spirit of your Father that speaketh in you.
10:20. For it is not you who will be speaking, but the Spirit of your Father, who will speak in you.
For it is not ye that speak, but the Spirit of your Father which speaketh in you:

20: ибо не вы будете говорить, но Дух Отца вашего будет говорить в вас.
10:20  οὐ γὰρ ὑμεῖς ἐστε οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν.
10:20. non enim vos estis qui loquimini sed Spiritus Patris vestri qui loquitur in vobis
For it is not you that speak, but the spirit of your Father that speaketh in you.
10:20. For it is not you who will be speaking, but the Spirit of your Father, who will speak in you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 (Мк XIII:11; Лк XXI:15). Дух Святый будет пользоваться учениками, как бы Своими орудиями, для говорения и в их собственную, и в Свою защиту. Он лучше, чем сами ученики, знает, как и что сказать. Как ни кратки эти слова Спасителя, в них выражаются столь глубокие мысли, что анализ может только уменьшить их силу. Одно можно только сказать, что ни один человек не мог так говорить, как говорил здесь Спаситель.
Adam Clarke: Commentary on the Bible - 1831
10:20: For it is - the Spirit of your Father, etc. - This was an extraordinary promise, and was literally fulfilled to those first preachers of the Gospel; and to them it was essentially necessary, because the New Testament dispensation was to be fully opened by their extraordinary inspiration. In a certain measure, it may be truly said, that the Holy Spirit animates the true disciples of Christ, and enables them to speak. The Head speaks in his members, by his Spirit; and it is the province of the Spirit of God to speak for God. Neither surprise, defect of talents, nor even ignorance itself, could hurt the cause of God, in the primitive times, when the hearts and minds of those Divine men were influenced by the Holy Spirit.
Your Father - This is added to excite and increase their confidence in God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: but: Sa2 23:2; Mar 12:36; Luk 11:13, Luk 21:15; Act 2:4, Act 4:8, Act 6:10, Act 7:55, Act 7:56; Act 28:25; Pe1 1:12; Pe2 1:21
your: Mat 6:32; Luk 12:30-32
John Gill
10:20 For it is not ye that speak,.... Not but that they were to speak the words, and did; but then both the things they spoke, and the very words in which they spoke them, were not of themselves, but were suggested and dictated by the Spirit of God; for as "the preparation of the heart" in them, so "the answer of the tongue" by them, were both "from the Lord": the Spirit, he was the efficient cause, they were only instruments; for not they of themselves spoke; or not so much they,
but the Spirit of your father, which speaketh in you, or "by you": what they should say was not to be dictated by their own spirit or natural understanding, nor by an angel, but by the Spirit of God; called the "Spirit of" their "father", because he proceeds from him, is of the same nature with him, and is the reason of his being given to them: and this character of him might serve to strengthen their faith in the expectation of him, and in the assistance promised, and to be had by him; since he was the spirit of him, who stood in the relation of a father to them, and bore a paternal affection for them.
Robert Jamieson, A. R. Fausset and David Brown
10:20 For it is not ye that speak, but the Spirit of your Father which speaketh in you--How remarkably this has been verified, the whole history of persecution thrillingly proclaims--from the Acts of the Apostles to the latest martyrology.
10:2110:21: Մատնեսցէ եղբայր զեղբայր ՚ի մա՛հ, եւ հայր՝ զորդի՛. եւ յառնիցեն որդիք ՚ի վերայ հարց՝ եւ սպանանիցե՛ն զնոսա[179]։ [179] Ոմանք. Եւ յարիցեն որդիք։
21 Եղբայրն իր եղբօրը մահուան պիտի մատնի, եւ հայրը՝ որդուն: Եւ որդիները հայրերի դէմ պիտի ելնեն ու նրանց պիտի սպանեն
21 Եղբայրը իր եղբայրը մահուան պիտի մատնէ եւ հայրը՝ որդին. եւ որդիներ իրենց ծնողքներուն վրայ պիտի ելլեն ու մեռցնեն զանոնք։
Մատնեսցէ եղբայր զեղբայր ի մահ, եւ հայր` զորդի. եւ յարիցեն որդիք ի վերայ հարց եւ սպանանիցեն զնոսա:

10:21: Մատնեսցէ եղբայր զեղբայր ՚ի մա՛հ, եւ հայր՝ զորդի՛. եւ յառնիցեն որդիք ՚ի վերայ հարց՝ եւ սպանանիցե՛ն զնոսա[179]։
[179] Ոմանք. Եւ յարիցեն որդիք։
21 Եղբայրն իր եղբօրը մահուան պիտի մատնի, եւ հայրը՝ որդուն: Եւ որդիները հայրերի դէմ պիտի ելնեն ու նրանց պիտի սպանեն
21 Եղբայրը իր եղբայրը մահուան պիտի մատնէ եւ հայրը՝ որդին. եւ որդիներ իրենց ծնողքներուն վրայ պիտի ելլեն ու մեռցնեն զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
10:2121: Предаст же брат брата на смерть, и отец--сына; и восстанут дети на родителей, и умертвят их;
10:21  παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς.
10:21. παραδώσει (It-shall-give-beside) δὲ (moreover,"ἀδελφὸς (brethrened,"ἀδελφὸν (to-brethrened,"εἰς (into) θάνατον (to-a-death,"καὶ (and) πατὴρ (a-father,"τέκνον, (to-a-producee,"καὶ (and) ἐπαναστήσονται ( they-shall-stand-up-upon ,"τέκνα (producees,"ἐπὶ (upon) γονεῖς (to-generators-of,"καὶ (and) θανατώσουσιν (they-shall-en-death) αὐτούς. (to-them)
10:21. tradet autem frater fratrem in mortem et pater filium et insurgent filii in parentes et morte eos adficientThe brother also shall deliver up the brother to death, and the father the son; and the children shall rise up against their parents, and shall put them to death.
21. And brother shall deliver up brother to death, and the father his child: and children shall rise up against parents, and cause them to be put to death.
10:21. And brother will hand over brother to death, and father will hand over son. And children will rise up against parents and bring about their deaths.
And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against [their] parents, and cause them to be put to death:

21: Предаст же брат брата на смерть, и отец--сына; и восстанут дети на родителей, и умертвят их;
10:21  παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς.
10:21. tradet autem frater fratrem in mortem et pater filium et insurgent filii in parentes et morte eos adficient
The brother also shall deliver up the brother to death, and the father the son; and the children shall rise up against their parents, and shall put them to death.
10:21. And brother will hand over brother to death, and father will hand over son. And children will rise up against parents and bring about their deaths.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 Стих этот повторяется почти совершенно буквально у Мк XIII:12 и несколько иначе у Лк XXI:16. Так как у последних двух синоптиков слова эти приводятся в последней речи Христа при оставлении иерусалимского храма на страстной неделе, то думают, что здесь так называемая истериология, т. е. послесловие, внесенное сюда Матфеем. Так это было, или же Христос только повторил эти слова в Своей последней речи, трудно решить в настоящее время. Ничто не мешает признать, что слова эти могли быть Им повторены. Как бы то ни было, только историческое исполнение этого предсказания не подлежит никакому сомнению, и во время гонений на христиан известно немало случаев, когда родители и другие близкие люди выступали против детей и наоборот (в пример указывают особенно на великом. Варвару, муч. Христину и Лукию). Если бы кто-нибудь сказал, что же тут благодетельного в учении Христа, когда оно побуждает восставать детей против родителей и т. д., то на это можно ответить, что без такого воздействия зло, процветающее в мире, было бы еще больше и оставалось бы неизученным. Благосостояние многих требует и многих жертв.
Adam Clarke: Commentary on the Bible - 1831
10:21: And the brother shall deliver up the brother, etc. - What an astonishing enmity is there in the soul of man against God and goodness!
That men should think they did God service, in putting to death those who differ from them in their political or religious creed, is a thing that cannot be accounted for but on the principle of an indescribable depravity.
O shame to men! devil with devil damn'd
Firm concord holds, men only disagree
Of creatures rational; though under hope
Of heavenly grace; and, God proclaiming peace,
Yet live in hatred, enmity, and strife
Among themselves, and levy cruel wars,
Wasting the earth, each other to destroy!
par. Lost, b. ii. l. 496
Albert Barnes: Notes on the Bible - 1834
10:21: And the brother shall deliver up the brother ... - Were there no evidence that this had been done, it would scarcely be "credible." The ties which bind brothers and sisters, and parents and children together, are so strong that it could scarcely be believed that division of sentiment on religious subjects would cause them to forget these tender relations. Yet history assures us that this has been often done. If this be so, then how inexpressibly awful must be the malignity of the human heart by nature against religion! Nothing else but this dreadful opposition to God and his gospel ever has induced or ever can induce people to violate the most tender relations, and consign the best friends to torture, racks, and flames. It adds to the horrors of this, that those who were put to death in persecution were tormented in the most awful modes that human ingenuity could devise. They were crucified; were thrown into boiling oil; were burned at the stake; were roasted slowly over coals; were compelled to drink melted lead; were torn in pieces by beasts of prey; were covered with pitch and set on fire. Yet, dreadful as this prediction was, it was fulfilled; and, incredible as it seems, parents and children, husbands and wives, were found wicked enough to deliver up each other to these cruel modes of death on account of attachment to the gospel. Such is the opposition of the heart of man to the gospel! That hostility which will overcome the strong ties of natural affection, and which will be satisfied with nothing else to show its power, can be no slight opposition to the gospel of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: the brother shall: Mat 10:34-36, Mat 24:10; Mic 7:5, Mic 7:6; Zac 13:3; Mar 13:12, Mar 13:13; Luk 12:51-53; Luk 21:16, Luk 21:17
the children: Sa2 16:11, Sa2 17:1-4; Job 19:19
John Gill
10:21 And the brother shall deliver up the brother to death,.... Christ having fortified the minds of his disciples by the foregoing promises of divine influence and assistance, proceeds to open more largely and particularly the sorrows, troubles, and afflictions they must expect would attend the faithful ministration of his Gospel; as, that the true followers of Christ should not only be persecuted and betrayed, and delivered up into the hands of the civil magistrate, by persons that were strangers to them; but even by their nearest relations, brethren, whom the nearness of blood, should oblige to the tenderest regards to each other, to the securing of property and preserving of life: these should deliver up those that were so nearly related to them in the bonds of consanguinity, into the hands persecuting men in power, in order to be put to death; than which scarce anything can be more barbarous and unnatural, though the next instances exceed it:
and the father the child, and the children shall rise up against their parents, and cause them to be put to death. The father laying aside his natural affection for his child, whom he has begotten, and brought up, and has took so much care of, and delight in, and perhaps his only one, his son aud heir; and yet, professing a faith different from his, such is his blind zeal and bigotry, that, breaking through all the ties of parental relation and affection, he delivers him up into the hands of wicked magistrates, to put him to death: and, on the other hand, children, forgetting the bonds they are in, and the obligations they lie under to their aged parents, rise up against them, and either with their own hands murder them, or appear as witnesses against them, and give their hearty consent to the taking away of their lives; even of them who have been the means and instruments of bringing them into the world, and of bringing them up in it. This shows the sad corruption of human nature, its enmity to the Gospel of Christ, and the inveterate malice and hatred of Satan against Christ, and his interest. Something like this is said by the Jews themselves, as what shall be in the times of the Messiah; for a little before his coming, or in the age in which the son of David comes, they say,
"the son shall deal basely by his father, the daughter shall rise up against her mother--a man's enemies shall be of his own household; the face of that generation shall be as the face of a dog; and the son shall not reverence his father (g).''
(g) Misn. Sota, c. 9. sect. 15.
John Wesley
10:21 Lk 21:16.
Robert Jamieson, A. R. Fausset and David Brown
10:21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death--for example, by lodging information against them with the authorities. The deep and virulent hostility of the old nature and life to the new--as of Belial to Christ--was to issue in awful wrenches of the dearest ties; and the disciples, in the prospect of their cause and themselves being launched upon society, are here prepared for the worst.
10:2210:22: Եւ եղիջիք ատեցեա՛լք յամենեցունց վասն անուան իմոյ. իսկ որ համբերեսցէ ՚ի սպառ, նա կեցցէ՛։
22 Եւ իմ անուան համար բոլորից պիտի ատուէք. իսկ ով մինչեւ վերջ համբերի, նա պիտի փրկուի:
22 Իմ անուանս համար ամենուն ատելի պիտի ըլլաք. բայց ով որ մինչեւ վերջը համբերէ, անիկա պիտի ապրի։
Եւ եղիջիք ատեցեալք յամենեցունց վասն անուան իմոյ. իսկ որ համբերեսցէ ի սպառ` նա կեցցէ:

10:22: Եւ եղիջիք ատեցեա՛լք յամենեցունց վասն անուան իմոյ. իսկ որ համբերեսցէ ՚ի սպառ, նա կեցցէ՛։
22 Եւ իմ անուան համար բոլորից պիտի ատուէք. իսկ ով մինչեւ վերջ համբերի, նա պիտի փրկուի:
22 Իմ անուանս համար ամենուն ատելի պիտի ըլլաք. բայց ով որ մինչեւ վերջը համբերէ, անիկա պիտի ապրի։
zohrab-1805▾ eastern-1994▾ western am▾
10:2222: и будете ненавидимы всеми за имя Мое; претерпевший же до конца спасется.
10:22  καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου· ὁ δὲ ὑπομείνας εἰς τέλος οὖτος σωθήσεται.
10:22. καὶ (And) ἔσεσθε ( ye-shall-be ) μισούμενοι ( being-hated-unto ) ὑπὸ (under) πάντων ( of-all ) διὰ (through) τὸ (to-the-one) ὄνομά (to-a-name) μου: (of-me) ὁ (the-one) δὲ (moreover) ὑπομείνας (having-stayed-under) εἰς (into) τέλος (to-a-finish,"οὗτος (the-one-this) σωθήσεται. (it-shall-be-saved)
10:22. et eritis odio omnibus propter nomen meum qui autem perseveraverit in finem hic salvus eritAnd you shall be hated by all men for my name's sake: but he that shall persevere unto the end, he shall be saved.
22. And ye shall be hated of all men for my name’s sake: but he that endureth to the end, the same shall be saved.
10:22. And you will be hated by all for the sake of my name. But whoever will have persevered, even to the end, the same shall be saved.
And ye shall be hated of all [men] for my name' s sake: but he that endureth to the end shall be saved:

22: и будете ненавидимы всеми за имя Мое; претерпевший же до конца спасется.
10:22  καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου· ὁ δὲ ὑπομείνας εἰς τέλος οὖτος σωθήσεται.
10:22. et eritis odio omnibus propter nomen meum qui autem perseveraverit in finem hic salvus erit
And you shall be hated by all men for my name's sake: but he that shall persevere unto the end, he shall be saved.
10:22. And you will be hated by all for the sake of my name. But whoever will have persevered, even to the end, the same shall be saved.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 Стих буквально повторяется у Марка XIII:13 и Луки XXI:17. (У последнего, впрочем, без последней половины, которая заменяется в XXI:19 словами: «терпением вашим спасайте души ваши»). Указывается на предмет ненависти, но не указывается на ее причину. Другими словами, ненависть ко Христу начинается и продолжается как бы без всякой причины, только потому, что Он Христос. Одно только имя Его способно возбуждать во многих людях ненависть. Ясно, что тут есть какие-нибудь тайные причины, на которые Он не указывает прямо, но вполне понятные. Слишком высоки идеалы, слишком высоки требования, которые, как кажется на первый раз, неприложимы к жизни, и проведение которых требует тяжкой борьбы. А где борьба, там и ненависть, которая отсутствует только разве в немногих случаях, не относящихся собственно к борьбе. Выражение «всеми» объясняют различно. По одним это выражение поставлено вместо «многими» (Феофилакт); по другим — это только популярное выражение всеобщей ненависти; исключения исчезали из виду (Мейер и Морисон). Ни то, ни другое объяснение, по-видимому, не могут считаться удовлетворительными. Выражение будет понятнее, если мы опять обратимся к представлению о борьбе, когда люди разделяются на два лагеря. Люди противоположного или враждебного лагеря и называются здесь «всеми». Для них будет служить предметом ненависти даже только одно имя Христа. Дальнейшее выражение в греч. можно понимать двояко: «за имя Мое претерпевши до конца — он спасется»; или, как в русском: «будете ненавидимы всеми за имя Мое; претерпевшие же» и проч. Если бы было первое, то член пред словом «претерпевший» заменен бы был членом пред «за имя Мое» (ср. XXIV:13). Выражение «до конца» объясняют также различно: конец страданий учеников, конец жизни, разрушение Иерусалима и проч. Но гораздо лучше объяснять, конечно, «до конца страданий», потому что в этом, по-видимому, и заключается самая сущность дела. «Важно не начало, а завершение», говорит Иероним.
Adam Clarke: Commentary on the Bible - 1831
10:22: Ye shall be hated of all men for my name's sake - Because ye are attached to me, and saved from the corruption that is in the world; therefore the world will hate you. "The laws of Christ condemn a vicious world, and gall it to revenge."
He that endureth to the end shall be saved - He who holds fast faith and a good conscience to the end, till the punishment threatened against this wicked people be poured out, he shall be saved, preserved from the destruction that shall fall upon the workers of iniquity. This verse is commonly understood to refer to the destruction of Jerusalem. It is also true that they who do not hold fast faith and a good conscience till death have no room to hope for an admission into the kingdom of God.
Albert Barnes: Notes on the Bible - 1834
10:22: Ye shall be hated of all men - That is, of all kinds of people. The human heart would be opposed to them, because it is opposed to Christ.
But he that endureth to the end ... - That is, to the end of life, be it longer or shorter. He that bears all these unspeakable sufferings, and who does not shrink and apostatize, will give decisive evidence of attachment to me, and shall enter into heaven. See Rev 3:21-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: shall be hated: Mat 24:9; Isa 66:5, Isa 66:6; Luk 6:22; Joh 7:7, Joh 15:18, Joh 15:19, Joh 17:14; Jo1 3:13
for: Mat 10:39, Mat 5:11; Joh 15:21; Act 9:16; Co2 4:11; Rev 2:3
but: Mat 24:13; Dan 12:12, Dan 12:13; Mar 13:13; Luk 8:15; Rom 2:7; Gal 6:9; Heb 3:14; Heb 6:11; Jam 1:12; Jde 1:20, Jde 1:21; Rev 2:7, Rev 2:10, Rev 2:17, Rev 2:26, Rev 3:21
John Gill
10:22 And ye shall be hated of all men for my name's sake,..... This is more particularly directed to the apostles themselves, as what is said before regards the followers of Christ in general; for this was to be the lot of the apostles, that they should not only be ill treated in common with others, by their near friends and relations, whose love would be turned into hatred to them, but should be the butt and mark of the malice and wrath of all men; that is, of most men, or of the far greater part of the Jews, even of all wicked men who disbelieved and rejected the Messiah: for that the words are not to be understood in the utmost latitude, without any restriction, is certain; since there would be some who would be converted; and believe in Christ through their ministry, and consequently would love, esteem, and honour them as their spiritual fathers and guides, and as the disciples and apostles of Christ. This hatred they should be exposed to, would not be on account of any ill will to their persons; or because of any evil or immorality committed by them; but purely, and alone, for the name of Christ, in whom they believed, by which they were called, of which they made a profession, and zealously preached: which consideration, as it must needs secure peace and tranquillity in their breasts; so for their further encouragement, it is added,
but he that endureth to the end, shall be saved: which words suggest, that the tribulations and persecutions of the disciples of Christ, through the hatred of wicked men against them, shall not last always; there will be an end to them; respecting either the end of time and life, or the destruction of Jerusalem, when these their enemies would be cut off, or removed, and be capable of giving them no further trouble; and that such persons are happy, who patiently endure the hatred of men, and all manner of persecution, for Christ's sake; who are not moved by the afflictions they suffer, but stand fast in the faith, hold fast the profession of it, go on in their Christian course, and hold out to the end; for such shall be saved, not only with a temporal salvation, as the Christians were at the destruction of Jerusalem, but with an eternal one.
John Wesley
10:22 Of all men - That know not God. Mt 24:13.
Robert Jamieson, A. R. Fausset and David Brown
10:22 And ye shall be hated of all men for my name's sake--The universality of this hatred would make it evident to them, that since it would not be owing to any temporary excitement, local virulence, or personal prejudice, on the part of their enemies, so no amount of discretion on their part, consistent with entire fidelity to the truth, would avail to stifle that enmity--though it might soften its violence, and in some cases avert the outward manifestations of it.
but he that endureth to the end shall be saved--a great saying, repeated, in connection with similar warnings, in the prophecy of the destruction of Jerusalem (Mt 24:13); and often reiterated by the apostle as a warning against "drawing back unto perdition" (Heb 3:6, Heb 3:13; Heb 6:4-6; Heb 10:23, Heb 10:26-29, Heb 10:38-39, &c.). As "drawing back unto perdition" is merely the palpable evidence of the want of "root" from the first in the Christian profession (Lk 8:13), so "enduring to the end" is just the proper evidence of its reality and solidity.
10:2310:23: Եւ յորժամ հալածիցեն զձեզ ՚ի քաղաքիս յայսմիկ՝ փախիջի՛ք յայլ. եւ եթէ յայնմանէ հալածիցեն զձեզ՝ փախիջի՛ք ՚ի մե՛ւսն. ամէն ասե՛մ ձեզ. Ո՛չ ապառեսջիք զքաղաքս Իսրայէլի՝ մինչեւ եկեսցէ՛ Որդի մարդոյ[180]։ [180] Ոմանք. Հալածեսցեն զձեզ... եսցեն զձեզ՝ փախիջիք ՚ի միւս։
23 Եւ երբ ձեզ հալածեն այս քաղաքում, կը փախչէք դէպի մէկ ուրիշը. եւ եթէ ձեզ դրանից էլ հալածեն, կը փախչէք դէպի այն միւսը[14]: Ճշմարիտ եմ ասում ձեզ, Իսրայէլի քաղաքները դեռ վերջացրած պիտի չլինէք, նախքան մարդու Որդու գալը [14] 14. Յուն. լաւ բն. չունեն այս վերջին նախադասութիւնը:
23 Երբ այս քաղաքին մէջ ձեզ հալածեն, ուրիշ քաղաք փախէք, քանզի ճշմարիտ կ’ըսեմ ձեզի, Իսրայէլի քաղաքները պիտի չհատցնէք, մինչեւ Որդին մարդոյ գայ։
Եւ յորժամ հալածիցեն զձեզ ի քաղաքիս յայսմիկ, փախիջիք յայլ. [29]եւ եթէ յայնմանէ հալածիցեն զձեզ, փախիջիք ի մեւսն.`` ամէն ասեմ ձեզ, ոչ սպառեսջիք զքաղաքս Իսրայելի մինչեւ եկեսցէ Որդի մարդոյ:

10:23: Եւ յորժամ հալածիցեն զձեզ ՚ի քաղաքիս յայսմիկ՝ փախիջի՛ք յայլ. եւ եթէ յայնմանէ հալածիցեն զձեզ՝ փախիջի՛ք ՚ի մե՛ւսն. ամէն ասե՛մ ձեզ. Ո՛չ ապառեսջիք զքաղաքս Իսրայէլի՝ մինչեւ եկեսցէ՛ Որդի մարդոյ[180]։
[180] Ոմանք. Հալածեսցեն զձեզ... եսցեն զձեզ՝ փախիջիք ՚ի միւս։
23 Եւ երբ ձեզ հալածեն այս քաղաքում, կը փախչէք դէպի մէկ ուրիշը. եւ եթէ ձեզ դրանից էլ հալածեն, կը փախչէք դէպի այն միւսը[14]: Ճշմարիտ եմ ասում ձեզ, Իսրայէլի քաղաքները դեռ վերջացրած պիտի չլինէք, նախքան մարդու Որդու գալը
[14] 14. Յուն. լաւ բն. չունեն այս վերջին նախադասութիւնը:
23 Երբ այս քաղաքին մէջ ձեզ հալածեն, ուրիշ քաղաք փախէք, քանզի ճշմարիտ կ’ըսեմ ձեզի, Իսրայէլի քաղաքները պիտի չհատցնէք, մինչեւ Որդին մարդոյ գայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2323: Когда же будут гнать вас в одном городе, бегите в другой. Ибо истинно говорю вам: не успеете обойти городов Израилевых, как приидет Сын Человеческий.
10:23  ὅταν δὲ διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἑτέραν· ἀμὴν γὰρ λέγω ὑμῖν, οὐ μὴ τελέσητε τὰς πόλεις τοῦ ἰσραὴλ ἕως ἂν ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου.
10:23. ὅταν (Which-also-ever) δὲ (moreover) διώκωσιν (they-might-pursue) ὑμᾶς (to-ye) ἐν (in) τῇ (unto-the-one) πόλει (unto-a-city) ταύτῃ, (unto-the-one-this,"φεύγετε (ye-should-flee) εἰς (into) τὴν (to-the-one) ἑτέραν: (to-different) ἀμὴν (amen) γὰρ (therefore) λέγω (I-forth) ὑμῖν, (unto-ye,"οὐ (not) μὴ (lest) τελέσητε (ye-might-have-finished-unto) τὰς (to-the-ones) πόλεις (to-cities) [τοῦ] "[of-the-one]"Ἰσραὴλ (of-an-Israel) ἕως (unto-if-which) ἔλθῃ (it-might-have-had-came,"ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου. (of-a-mankind)
10:23. cum autem persequentur vos in civitate ista fugite in aliam amen enim dico vobis non consummabitis civitates Israhel donec veniat Filius hominisAnd when they shall persecute you in this city, flee into another. Amen I say to you, you shall not finish all the cities of Israel, till the Son of man come.
23. But when they persecute you in this city, flee into the next: for verily I say unto you, Ye shall not have gone through the cities of Israel, till the Son of man be come.
10:23. Now when they persecute you in one city, flee into another. Amen I say to you, you will not have exhausted all the cities of Israel, before the Son of man returns.
But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come:

23: Когда же будут гнать вас в одном городе, бегите в другой. Ибо истинно говорю вам: не успеете обойти городов Израилевых, как приидет Сын Человеческий.
10:23  ὅταν δὲ διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἑτέραν· ἀμὴν γὰρ λέγω ὑμῖν, οὐ μὴ τελέσητε τὰς πόλεις τοῦ ἰσραὴλ ἕως ἂν ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου.
10:23. cum autem persequentur vos in civitate ista fugite in aliam amen enim dico vobis non consummabitis civitates Israhel donec veniat Filius hominis
And when they shall persecute you in this city, flee into another. Amen I say to you, you shall not finish all the cities of Israel, till the Son of man come.
10:23. Now when they persecute you in one city, flee into another. Amen I say to you, you will not have exhausted all the cities of Israel, before the Son of man returns.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23 Первое впечатление, которое остается в нашем уме при чтении стиха, состоит в том, что Христос, посылая учеников на проповедь, и Сам, по-видимому, хотел удалиться от них на более или менее продолжительное время. Куда Он удалился, неизвестно, а что делал в это время, известно только отчасти; но что удаление действительно было, в этом едва ли возможно сомневаться. Таким образом, простой, естественный и ближайший смысл слов Христа заключается в том, что не успеют апостолы обойти всех городов Израильских, к ним снова придет, с ними снова встретится Сын Человеческий. Теперь они должны отправляться одни; Он их оставит на время. Но эта разлука не будет продолжительна, Он опять будет с ними. По-видимому так, как изложено, понимал это место Златоуст, утверждая, что здесь «Господь говорит не о тех гонениях, которые имели быть после, но о тех, которые долженствовали быть прежде распятия и страдания Его». «Вы не успеете обойти Палестины, как Я тотчас приду к вам». При таком толковании не остается без значения и выражение «Сын Человеческий». Оно могло означать, что Христос возвратится к ученикам не в славе и силе, но в еще более уничиженном состоянии, и обесславленный, не менее страдающий, чем и самые ученики.
Adam Clarke: Commentary on the Bible - 1831
10:23: But when they persecute you - It is prudence and humility (when charity or righteousness obliges us not to the contrary) to avoid persecution. To deprive those who are disposed to do evil of the opportunities of doing it; to convey the grace which they despise to others; to accomplish God's designs of justice on the former, and of mercy on the latter, are consequences of the flight of a persecuted preacher. This flight is a precept to those who are highly necessary to the Church of Christ, an advice to those who might imprudently draw upon themselves persecution, and of indulgence for those who are weak. But this flight is highly criminal in those mercenary preachers who, through love to their flesh and their property, abandon the flock of Christ to the wolf. See Quesnel.
In this city, flee ye into another - There is a remarkable repetition of this clause found in the MSS. DL and eight others; the Armenian, Saxon, all the Italia except three; Athan., Theodor., Tertul., August., Ambr., Hilar., and Juvencus. Bengel, in his gnomon approves of this reading. On the above authorities Griesbach has inserted it in the text. It probably made a portion of this Gospel as written by Matthew. The verse in the MSS. is as follows: - But when they shall persecute you in this city, flee ye into another; and if they persecute in the other, flee ye unto another.
Ye shall not have gone over (ended or finished, margin) the cities, etc. - The word τελεσητε here is generally understood as implying to go over or through, intimating that there should not be time for the disciples to travel over the cities of Judea before the destruction predicted by Christ should take place. But this is very far from being the truth, as there were not less than forty years after this was spoken, before Jerusalem was destroyed: τελειων και μανθαναντων are used by the Septuagint. Ch1 25:8, for those who teach and those who learn. And τοις τελειοις is used by the apostle, Co1 2:6, for those who are perfectly instructed in the things of God. Ovid has used the Latin perficio, which answers to the Greek τελειοω in exactly the same sense.
Phillyrides puerum cithara perfecit Achillem.
"Chiron Taught the young Achilles to play on the harp."
For these reasons some contend that the passage should be translated, Ye shall not have Instructed, i.e. preached the Gospel in the cities of Israel, till the Son of man be come. The Greek divines call baptism τελειωσις or initiation. See Leigh. Crit. sacr. Edit. Amst. p. 326, 328.
Dr. Lightfoot supposes the meaning to be: "Ye shall not have traveled over the cities of Israel, preaching the Gospel, before the Son of man is revealed by his resurrection, Rom 1:4; compare Act 3:19, Act 3:20; Act 5:26. To you first, God, raising up his Son, sent him to bless you, etc. The epoch of the Messiah is dated from the resurrection of Christ." After all, the place may be understood literally; for τελειν τας πολεις, to finish the cities, is only a concise mode of speech, for τελειν οδον δια τας πολεις, to complete the journey through the cities. To finish the survey, to preach in every one: - till the Son of man be come, may refer either to the outpouring of the Spirit on the day of pentecost, or to the subversion of the Jewish state. See Rosenmuller.
Albert Barnes: Notes on the Bible - 1834
10:23: When they persecute ... - The apostles were not permitted to "throw away" their lives. Where they could preserve them without denying their Lord, they were to do it. Yet all the commands of Christ, as well as their conduct, show that they were rather to lay down their lives than deny their Saviour. We are to preserve our lives by all proper means, but we are rather to die than save ourselves by doing anything wrong.
Ye shall not have gone over the cities of Israel ... - That is, in fleeing from persecutors from one city to another, you shall not have gone to every city in Judea until the end of the Jewish economy shall occur. See the notes at Mat 24:28-30. By "the coming of the Son of Man," that is, of "Christ," is probably meant the destruction of Jerusalem, which happened about thirty years after this was spoken. The words are often used in this sense. See Mat 24:30; Mar 13:26; Luk 21:27, Luk 21:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:23: when: Mat 2:13, Mat 4:12, Mat 12:14, Mat 12:15; Luk 4:29-31; Joh 7:1, Joh 10:39-42, Joh 11:53, Joh 11:54; Act 8:1, Act 9:24, Act 9:25, Act 13:50, Act 13:51, Act 14:6, Act 14:7, Act 14:19, Act 14:20, Act 17:10, Act 17:14, Act 20:1
have gone over: or, end, or, finish
till: Mat 16:28, Mat 24:27, Mat 24:30, Mat 24:48, Mat 25:13, Mat 26:64; Mar 13:26; Luk 18:8, Luk 21:27
Geneva 1599
10:23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have (i) gone over the cities of Israel, till the Son of man be come.
(i) Bring to an end, that is, you will not have gone through all the cities of Israel and preached in them.
John Gill
10:23 But when they persecute you in this city,.... Or any city into which they went, and preached the Gospel; and would not suffer them to go on in their work, they were not to desist, but to go elsewhere, where they might hope for a better reception, and a longer continuance, and so of doing more good:
flee ye into another; not so much for their own safety, though this, according to the circumstances of things, is lawful, but for the further spreading of the Gospel. The exhortation is not to take methods to avoid persecution, or to make an escape from it, but to perseverance under it: the sense is, they were not to be discouraged, and to leave off, because of persecution in one place, but to persist in the ministration of the Gospel, by carrying it to other cities; and it seems to be a spur to them to make haste, and fulfil their office of preaching the Gospel, in the land of Judea: nor need they fear going on too fast, lest they should have no places to preach in;
for verily I say unto you, this is a certain and indisputable truth not to be called in question, being strongly affirmed by truth itself,
ye shall not have gone over the cities of Israel, or "finished" them; that is, their tour through them, and their ministry, or the preaching of the Gospel in them,
till the son of man be come; which is not to be understood of his second coming to judgment, but either of his resurrection from the dead, when he was declared to be the Son of God, and when his glorification began; or of the pouring forth of the Spirit at the day of Pentecost, when his kingdom began more visibly to take place, and he was made, or manifested to be the Lord and Christ; or of his coming to take vengeance on his enemies, that would not have him to rule over them, and the persecutors of his ministers, at the destruction of Jerusalem.
John Wesley
10:23 Ye shall not have gone over the cities of Israel - Make what haste ye will; till the Son of man be come - To destroy their temple and nation.
Robert Jamieson, A. R. Fausset and David Brown
10:23 But when they persecute you in this city, flee ye into another--"into the other." This, though applicable to all time, and exemplified by our Lord Himself once and again, had special reference to the brief opportunities which Israel was to have of "knowing the time of His visitations."
for verily I say unto you--what will startle you, but at the same time show you the solemnity of your mission, and the need of economizing the time for it.
Ye shall not have gone over--Ye shall in nowise have completed.
the cities of Israel, till the Son of man be come--To understand this--as LANGE and others do--in the first instance, of Christ's own peregrinations, as if He had said, "Waste not your time upon hostile places, for I Myself will be after you ere your work be over"--seems almost trifling. "The coming of the Son of man" has a fixed doctrinal sense, here referring immediately to the crisis of Israel's history as the visible kingdom of God, when Christ was to come and judge it; when "the wrath would come upon it to the uttermost"; and when, on the ruins of Jerusalem and the old economy, He would establish His own kingdom. This, in the uniform language of Scripture, is more immediately "the coming of the Son of man," "the day of vengeance of our God" (Mt 16:28; Mt 24:27, Mt 24:34; compare with Heb 10:25; Jas 5:7-9) --but only as being such a lively anticipation of His second coming for vengeance and deliverance. So understood, it is parallel with Mt 24:14 (on which see).
Directions for the Service of Christ in Its Widest Sense (Mat. 10:24-42).
10:2410:24: Ո՛չ է աշակերտ առաւել քան զվարդապետ, եւ ո՛չ ծառայ քան զտէր իւր[181]։ [181] Ոմանք յաւելուն. Քան զվարդապետ իւր, եւ ոչ ծառայ մեծ քան։
24 Աշակերտը աւելին չէ, քան վարդապետը, եւ ոչ էլ ծառան՝ քան իր տէրը
24 Աշակերտը իր վարդապետէն աւելի չէ եւ ոչ ծառան՝ իր տիրոջմէն։
Ոչ է աշակերտ առաւել քան զվարդապետ իւր, եւ ոչ ծառայ քան զտէր իւր:

10:24: Ո՛չ է աշակերտ առաւել քան զվարդապետ, եւ ո՛չ ծառայ քան զտէր իւր[181]։
[181] Ոմանք յաւելուն. Քան զվարդապետ իւր, եւ ոչ ծառայ մեծ քան։
24 Աշակերտը աւելին չէ, քան վարդապետը, եւ ոչ էլ ծառան՝ քան իր տէրը
24 Աշակերտը իր վարդապետէն աւելի չէ եւ ոչ ծառան՝ իր տիրոջմէն։
zohrab-1805▾ eastern-1994▾ western am▾
10:2424: Ученик не выше учителя, и слуга не выше господина своего:
10:24  οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον οὐδὲ δοῦλος ὑπὲρ τὸν κύριον αὐτοῦ.
10:24. Οὐκ (Not) ἔστιν (it-be) μαθητὴς (a-learner) ὑπὲρ (over) τὸν (to-the-one) διδάσκαλον (to-a-teaching-speaker) οὐδὲ (not-moreover) δοῦλος (a-bondee) ὑπὲρ (over) τὸν (to-the-one) κύριον (to-authority-belonged) αὐτοῦ. (of-it)
10:24. non est discipulus super magistrum nec servus super dominum suumThe disciple is not above the master, nor the servant above his lord.
24. A disciple is not above his master, nor a servant above his lord.
10:24. The disciple is not above the teacher, nor is the servant above his master.
The disciple is not above [his] master, nor the servant above his lord:

24: Ученик не выше учителя, и слуга не выше господина своего:
10:24  οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον οὐδὲ δοῦλος ὑπὲρ τὸν κύριον αὐτοῦ.
10:24. non est discipulus super magistrum nec servus super dominum suum
The disciple is not above the master, nor the servant above his lord.
10:24. The disciple is not above the teacher, nor is the servant above his master.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24 (Лк VI:40). Если выражение «Сын Человеческий» в предыдущем стихе понимать в том смысле, как указано, то слова 24 стиха содержать в себе весьма тонко выраженный переход к дальнейшей речи. С Сыном Человеческим обращаются и будут обращаться не так, как бы следовало. Он представляет из Себя страдальца, подобного изображенным Им апостолам. Это должно служить для апостолов утешением и в их страданиях. Почему? Потому что это обычный порядок вещей, хотя и не нормальный. Если господина преследуют, то в это время преследуют и его слуг, если учитель не находится в почете, то не пользуются почетом и его ученики. Если бы было иначе, то ученики были бы выше своих учителей, а рабы — своих господ. Мысль, здесь выраженная, повторяется, с различными вариантами, у Лк VI:40 (в нагорной проповеди) и у Ин XIII:16. По словам Альфорда это была пословица. Стих этот хорошо объясняется Феофилактом, который говорит: «но ты спросишь: как «ученик не выше учителя», когда мы видим, что много учеников бывает лучше своих учителей? Узнай же, что пока они ученики, они меньше учителей; но когда становятся лучше их, то они уже не ученики, подобно тому, как и раб, пока остается рабом, не может быть выше своего господина». С этою мыслью вполне согласуется и указанное выше выражение Луки, по которому «усовершенствовавшись, будет всякий, как учитель его».
Adam Clarke: Commentary on the Bible - 1831
10:24: The disciple is not above his master - Or in plainer terms, A scholar is not above his teacher. The saying itself requires no comment, its truth and reasonableness are self-evident, but to the spirit and design we should carefully attend. Jesus is the great teacher: we profess to be his scholars. He who keeps the above saying in his heart will never complain of what he suffers. How many irregular thoughts and affections is this maxim capable of restraining! A man is not a scholar of Christ unless he learn his doctrine; and he does not learn it as he ought unless he put it in practice.
Albert Barnes: Notes on the Bible - 1834
10:24: The disciple is not above his master ... - That is, you must expect the same treatment which I have received. They have called me, your Master and Teacher, Beelzebub, the prince of the devils (see Mat 12:24; Luk 11:15; Joh 8:48), and you must expect that they will call all of the family by the same name. "Beelzebub" was a god of the Ekronites. See Kg2 1:2. The word literally means "the god of flies," so called because this idol was supposed to protect them from the numerous swarms of flies with which that country abounded. The correct reading here, as in Luk 11:15, Luk 11:18-19; Mar 3:22, is supposed to be, not "Beelzebub," but "Beelzebul" (Griesbach, Hahn, Robinson, Lexicon) an Aramean form of the word meaning the "god of dung" or "filth." The name, thus altered by the Jews by changing a single letter, was given to Satan to express supreme contempt and aversion. The Jews seem to have first given to Satan the name of a pagan god, and then, to express their sense of the character of Satan, to have changed that name by altering a single letter so as to express their aversion in the most emphatic manner. By giving the name to Christ, they poured upon him the greatest possible abuse and contempt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:24: Sa2 11:11; Luk 6:40; Joh 13:16, Joh 15:20; Heb 12:2-4
John Gill
10:24 The disciple is not above his master,.... So far from it, that he is inferior to him; as in knowledge, so in reputation and character; and cannot expect the same honour to be given him, and the same respect shown to him, as to his master; and therefore if his master is not used with that decency, and in that becoming manner he ought to be, he must not think it any hardship if he is treated in the same way. Our Lord hereby intends to fortify the minds of his disciples against all the reproach and persecution they were to meet with from the world, by observing to them the treatment he himself met with; wherefore, if he who was their master, a teacher that came from God, and taught as never man did, and was worthy of the utmost deference that could be paid, was maligned and evilly treated by men, it became them who were his disciples, to look for, and patiently bear such indignities; since they could expect no better usage than he himself had: the same doctrine is suggested in the next clause,
nor the servant above his Lord; and both seem to be proverbial expressions. The Jews have a saying (h) much like unto them, , "no servant is worthier than his master"; and Christ might make use of such common, well known expressions, that he might be the more easily understood, and in the most familiar manner convey what he intended, into the minds of his disciples; as, that since he was their Lord, and they were his servants, if his superior character and dignity did not secure him from the obloquy and insults of men, it could not be thought by them, who were inferior to him, that they should escape them.
(h) T. Hieros. Maaser Sheni, fol. 55. 1.
John Wesley
10:24 Lk 6:30; Jn 15:20.
Robert Jamieson, A. R. Fausset and David Brown
10:24 The disciple is not above his master--teacher.
nor the servant above his lord--another maxim which our Lord repeats in various connections (Lk 6:40; Jn 13:16; Jn 15:20).
10:2510:25: Շա՛տ իցէ աշակետին՝ եթէ եղիցի իբրեւ զվարդապետ իւր, եւ ծառային՝ իբրեւ զտէ՛ր իւր։ Եթէ զտանուտէրն Բէեղզեբուղ կոչեցին, ո՛րչափ եւս առաւել զընտանիս նորա[182]։ [182] Ոմանք. Շատ է աշակերտին եթէ լինիցի իբ՛՛։
25 Աշակերտին հերիք է, եթէ լինի իր վարդապետի նման, եւ ծառային՝ իր տիրոջ նման. եթէ տանտիրոջը Բէեղզեբուղ կոչեցին, որչա՜փ եւս առաւել՝ նրա ընտանիքը
25 Հերիք է աշակերտին՝ որ իր վարդապետին պէս ըլլայ ու ծառային՝ իր տիրոջը պէս։ Եթէ տանտէրը Բէեղզեբուղ կոչեցին, ո՜րչափ աւելի անոր ընտանիքը»։
Շատ իցէ աշակերտին եթէ եղիցի իբրեւ զվարդապետ իւր, եւ ծառային` իբրեւ զտէր իւր. եթէ զտանուտէրն Բէեղզեբուղ կոչեցին, ո՛րչափ եւս առաւել զընտանիս նորա:

10:25: Շա՛տ իցէ աշակետին՝ եթէ եղիցի իբրեւ զվարդապետ իւր, եւ ծառային՝ իբրեւ զտէ՛ր իւր։ Եթէ զտանուտէրն Բէեղզեբուղ կոչեցին, ո՛րչափ եւս առաւել զընտանիս նորա[182]։
[182] Ոմանք. Շատ է աշակերտին եթէ լինիցի իբ՛՛։
25 Աշակերտին հերիք է, եթէ լինի իր վարդապետի նման, եւ ծառային՝ իր տիրոջ նման. եթէ տանտիրոջը Բէեղզեբուղ կոչեցին, որչա՜փ եւս առաւել՝ նրա ընտանիքը
25 Հերիք է աշակերտին՝ որ իր վարդապետին պէս ըլլայ ու ծառային՝ իր տիրոջը պէս։ Եթէ տանտէրը Բէեղզեբուղ կոչեցին, ո՜րչափ աւելի անոր ընտանիքը»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2525: довольно для ученика, чтобы он был, как учитель его, и для слуги, чтобы он был, как господин его. Если хозяина дома назвали веельзевулом, не тем ли более домашних его?
10:25  ἀρκετὸν τῶ μαθητῇ ἵνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ, καὶ ὁ δοῦλος ὡς ὁ κύριος αὐτοῦ. εἰ τὸν οἰκοδεσπότην βεελζεβοὺλ ἐπεκάλεσαν, πόσῳ μᾶλλον τοὺς οἰκιακοὺς αὐτοῦ.
10:25. ἀρκετὸν (Sufficable) τῷ (unto-the-one) μαθητῇ (unto-a-learner) ἵνα (so) γένηται ( it-might-have-had-became ) ὡς (as) ὁ (the-one) διδάσκαλος (a-teaching-speaker) αὐτοῦ, (of-it,"καὶ (and) ὁ (the-one) δοῦλος (a-bondee) ὡς (as) ὁ (the-one) κύριος (authority-belonged) αὐτοῦ. (of-it) εἰ (If) τὸν (to-the-one) οἰκοδεσπότην (to-a-house-master) Βεεζεβοὺλ (to-a-Beelzeboul) ἐπεκάλεσαν, (they-called-upon-unto,"πόσῳ (unto-whither-which) μᾶλλον (more-such) τοὺς (to-the-ones) οἰκιακοὺς ( to-house-belonged-of ) αὐτοῦ. (of-it?"
10:25. sufficit discipulo ut sit sicut magister eius et servus sicut dominus eius si patrem familias Beelzebub vocaverunt quanto magis domesticos eiusIt is enough for the disciple that he be as his master, and the servant as his lord. If they have called the good man of the house Beelzebub, how much more them of his household?
25. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more them of his household!
10:25. It is sufficient for the disciple that he be like his teacher, and the servant, like his master. If they have called the Father of the family, ‘Beelzebub,’ how much more those of his household?
It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more [shall they call] them of his household:

25: довольно для ученика, чтобы он был, как учитель его, и для слуги, чтобы он был, как господин его. Если хозяина дома назвали веельзевулом, не тем ли более домашних его?
10:25  ἀρκετὸν τῶ μαθητῇ ἵνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ, καὶ ὁ δοῦλος ὡς ὁ κύριος αὐτοῦ. εἰ τὸν οἰκοδεσπότην βεελζεβοὺλ ἐπεκάλεσαν, πόσῳ μᾶλλον τοὺς οἰκιακοὺς αὐτοῦ.
10:25. sufficit discipulo ut sit sicut magister eius et servus sicut dominus eius si patrem familias Beelzebub vocaverunt quanto magis domesticos eius
It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the good man of the house Beelzebub, how much more them of his household?
10:25. It is sufficient for the disciple that he be like his teacher, and the servant, like his master. If they have called the Father of the family, ‘Beelzebub,’ how much more those of his household?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25 (Лк VI:40). Ученик может, конечно, превзойти своего учителя и раб — господина. Но так бывает не всегда; обыкновенно же бывает совершенно достаточно, если раб или ученик добьются того, чтобы походить на своих господ и учителей. Особенно это имеет значение в том случае, когда речь идет о таком Учителе, как Христос. Ученики совершенно не могут сравняться с Ним. Для них было бы совершенно довольно, если бы они хотя только немного походили на своего Учителя. В чем же походили? В необычайной способности к учению, в совершении необычайных чудес? Нет, в том, что они должны страдать так же, как и их Учитель. Они, конечно, могут Ему в этом подражать. Но им никогда не придется сравняться с Ним в этом отношении. — Дальнейшая речь служит как бы пояснением и оправданием, почему это так. Хозяина дома, учителя, владыку называют злые люди Веельзевулом; домашние, ученики, подчиненные не могут надеяться на лучшее с собой обращение. Дело, конечно, не в названии самом по себе, а в том, какие последствия отсюда получаются. Как бы мы ни объясняли слово Веельзевул, название какого-нибудь человека Веельзевулом во всяком случае служит указанием на дурную связь и признаком враждебных отношений к человеку. Таким образом, если к учителю люди относятся с враждой, то и ученики должны ожидать к себе подобного же отношения. Замечательно, что Спасителя, как видно из Евангелий, никогда и никто не называл Веельзевулом. Поставлялась в связь с Веельзевулом только Его деятельность (Мф IX:34; XII:24, 27; Мк III:22; Лк XI:15, 18, 19). Выражаясь, как указано в Евангелиях, Он и хочет сказать именно только это. — Самое слово Веельзевул доставило многочисленные затруднения экзегетам, и можно сказать, что вопрос об этом предмете не решен окончательно до самого настоящего времени. Этим именем называлось филистимское божество в Аккароне, о котором встречаются только простые упоминания в 4 Цар I:2, 3, 16. Но там везде имя это пишется по-еврейски не Веельзевул, а Веельзебуб. Так как зебуб по-еврейски значит «муха», то и слово Веельзебуб можно переводить «бог (господин, начальник) мух». С таким объяснением этого слова согласуется и перевод LXX, которые везде в указанных местах передают Ваалзебуб через «Ваалмуха» (Baal muia), божество аккаронское. Но был ли этот Ваал «богом мух», или же сам был «бог-муха», решить чрезвычайно трудно по недостатку данных. Из дошедших до нас из древности монет, насколько нам известно, только на одной серебряной монете Арада встречается изображение мухи; но и это показывает, что язычеству во всяком случае не чуждо было представление о «боге-мухе». Нам нет надобности вдаваться в какие-либо подробные исследования об этом филистимском боге, которые читатели найдут в комментариях на четвертую книгу Царств. Если бы в Новом Завете название аккаронского бога было Веельзебуб, то толкование упростилось бы по меньшей мере наполовину. Но в Новом Завете мы не встречаем названия Веельзебуб, а везде Веельзевул, впрочем, далеко не во всех кодексах. Вульгата, Сирский Пешито, Сиро-Син., Киприан, Иероним, Августин, Беза и др. пишут Baalzeboub. Таким образом, возникают вопросы, во-первых, об отношении этого новозаветного Веельзевула к аккаронскому Веельзебубу, — есть ли Веельзевул то же самое божество, которое почитали в Аккароне, или другое; и, во-вторых, какое правильное чтение в Новом Завете, Веельзевул или Веельзебуб. На последний вопрос можно ответить утвердительно в том смысле, что чтение Веельзевул удостоверяется сильнее, чем Веельзебуб. Но в таком случае, чем же объяснить такую перемену, предполагая, что это тот же самый аккаронский бог, только названный иначе? Объясняют это тем, что еврейские остряки и насмешники изменили слово зебуб в зевул — слово, встречающееся в Талмуде (от забал — свертываться, скомкиваться) и означающее ком, нечистота, навоз, и таким образом аккаронский бог из «бога мух» превратился в «бога нечистот» или «навоза». Хотя такие перемены не остаются без аналогий и в других случаях, потому что «бранные слова против идолопоклонников ясно были дозволены у иудеев», однако против такого производства можно возразить, что навоз на раввинском языке — «зебель», а не «зебул», и таким образом получилось бы не Веельзевул, а Веельзебель. Кроме того, если принять такое мнение, то окажется, что Спаситель, для выражения Своей мысли, воспользовался в данном случае народной остротой, и притом не совсем чистоплотного характера, что едва ли вероятно. Поэтому принимают другое объяснение, по которому Веельзевул значит «бог (господин) жилища» (dominus domicilii), во-первых, потому, что в раввинской литературе зебул есть название четвертого неба, где находится небесный Иерусалим, храм, жертвенник и Михаил, а зиббуль — идольское жертвоприношение, а во-вторых, потому, что Христос Сам, по-видимому, объясняет значение употребленного им названия словами «хозяин дома». Объяснение это также подлежит многим возражениям, но пока остается единственным, на котором можно остановиться. В этом случае Веельзевул значит «глава храма» или «идольского жертвоприношения». «Это самый злейший и главнейший из демонов, который был зачинщиком идолопоклонства и побуждал к нему. «Господь храма» (который был Его Церковью) был для них «главою идольского богослужения», представителем худшего из демонов. Чего же могли ожидать «домашние его» при таком обращении?» (Эдершейм). — В заключение заметим, что в этом стихе встречается довольно странная конструкция, не выраженная в нашем русском переводе. По буквальному переводу: «довольно для ученика (= ученику), чтобы он был, как учитель его, и слуга, как господин его». Вместо дательного (слуге или для слуги) во втором случае поставлен в греч. именительный (слуга). Думают, что этот именительный поставлен вследствие «небрежного перевода».
Adam Clarke: Commentary on the Bible - 1831
10:25: It is enough for the disciple that he be as his master - Can any man who pretends to be a scholar or disciple of Jesus Christ, expect to be treated well by the world? Will not the world love its own, and them only? Why, then, so much impatience under sufferings, such an excessive sense of injuries, such delicacy? Can you expect any thing from the world better than you receive? If you want the honor that comes from it, abandon Jesus Christ, and it will again receive you into its bosom. But you will, no doubt, count the cost before you do this. Take the converse, abandon the love of the world, etc., and God will receive you.
Beelzebub - This name is variously written in the MSS. Beelzebaul, Beelzeboun, Beelzebud, but there is a vast majority in favor of the reading Beelzebul, which should, by all means, be inserted in the text instead of Beelzebub. See the reasons below.
It is supposed that this idol was the same with בעל זבוב Baalzebub the god fly, worshipped at Ekron, Kg2 1:2, etc., who had his name changed afterwards by the Jews to בעל זבול Baal zebul, the dung god, a title expressive of the utmost contempt. It seems probable that the worship of this vile idol continued even to the time of our Lord; and the title, being applied by the Jews to our blessed Lord, affords the strongest proof of the inveteracy of their malice.
Dr. Lightfoot has some useful observations on this subject, which I shall take the liberty to subjoin.
"For the searching out the sense of this horrid blasphemy, these things are worthy observing,
"I. Among the Jews it was held, in a manner, for a matter of religion, to reproach idols, and to give them odious names. R. Akibah saith, Idolatry pollutes, as it is said, Thou shalt cast away the (idol) as something that is abominable, and thou shalt say to it, Get thee hence: (Isa 30:22). R. Lazar saith, Thou shalt say to it, Get thee hence: that which they call the face of God, let them call the face of a dog. That which they call עין כוס ein cos, the Fountain Of A Cup, let them call עין קוץ ein kuts, the Fountain Of Toil (or of flails). That which they call גדיה gediyah, Fortune, let them call גלייא geliya, a Stink, etc. That town which sometimes was called Bethel, was afterwards called Bethaven. See also the tract Schabbath.
"II. Among the ignominious names bestowed upon idols, the general and common one was זבול Zebul, Dung, or a Dunghill. 'Even to them that have stretched out their hands בזבול bezebul in a dunghill, (that is, in an idol temple, or in idolatry), there is hope. Thou canst not bring them (into the Church) because they have stretched forth their hands bezebul, in a dunghill. But yet you cannot reject them, because they have repented.' And a little after, He that sees them dunging, בזבלין (that is, sacrificing), to an idol, let him say, Cursed be he that sacrifices to a strange god. Let them, therefore, who dare, form this word in Matthew into Beelzebub. I am so far from doubting that the Pharisees pronounced the word Beelzebul, and that Matthew so wrote it, that I doubt not but the sense fails if it be writ otherwise.
"III. Very many names of evil spirits, or devils, occur in the Talmud, which it is needless here to mention. Among all the devils, they esteemed that devil the worst, the foulest, as it were, the prince of the rest, who ruled over the idols, and by whom oracles and miracles were given forth among the Heathens and idolaters. And they were of this opinion for this reason, because they held idolatry, above all other things, chiefly wicked and abominable, and to be the prince and head of evil. This demon they called בעל זבול Baal-zebul, not so much by a proper name, as by one more general and common; as much as to say, the lord of idolatry: the worst devil, and the worst thing: and they called him the prince of devils, because idolatry is the prince (or chief) of wickedness."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:25: If: Mat 9:34, Mat 12:24; Mar 3:22; Luk 11:15; Joh 7:20, Joh 8:48, Joh 8:52, Joh 10:20
Beelzebub: or, Beelzebul
Geneva 1599
10:25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house (k) Beelzebub, how much more [shall they call] them of his household?
(k) It was the idol of the Acronites, which we call the god of flies.
John Gill
10:25 It is enough for the disciple that he be as his master,.... A disciple should think himself very well off, be entirely satisfied, yea, abundantly thankful, if he meets with no worse treatment than his master; if he has the same honour done him his master has, this is more than could be expected by him; and if he has the same ill usage with his master, he need not wonder at it, but should solace himself with this consideration, that it is no other, nor worse than his master had before him: and the same is equally true in the other case,
and the servant as his Lord: these expressions, as before, were proverbs, or common sayings among the Jews, which our Lord chose to make use of, and adapt to his present purpose; , "vel" , "it is enough for the servant, that he be as his master", is a saying often to be met with in their writings (i); which our Lord applies, and reasons upon, in the following manner:
if they have called the master of the house Beelzebub, how much more shall they call them of the household? By "the master of the household"; he means himself, who is master of the family both in heaven and in earth; who is son over his own house, the high priest over the house of God, the lord and governor of all the household of faith; who takes care of, provides for, and protects all that are of God's household: and yet, though in such an high office, and of such great usefulness, he did not escape the severest lashes of the tongues of the wicked Jews; who called him by the most opprobrious names they could think of, and among the rest Beelzebub; see Mt 12:24. This was the god of the Ekronites, 4Kings 1:2. The word signifies "a masterfly" or the "lord of a fly": and so the Septuagint there call him , "Baal the fly", the god of the Ekronites. And this idol was so called, either because it was in the form of a fly: or else from the abundance of flies about it, by reason of the sacrifices, which it was not able to drive away; and therefore the Jews contemptuously gave it this name. They observe (k), that in the temple, notwithstanding the multitude of sacrifices offered up there, there never was seen a fly in the slaughter house: or else this deity was so called from its being invoked to drive away flies, and the same with Myiodes, the god of flies, mentioned by Pliny (l), or Myagros, which the same author (m) speaks of; so Jupiter was called a driver away of flies; as was also Hercules (n); and were worshipped by some nations on this account. In most copies, and so in the Arabic version, it is read Beelzebul; that is, as it is commonly rendered, the "lord of dung", or a dunghill god; and it is generally thought the Jews called the god of the Ekronites so, by way of contempt; as it was usual with them to call an idol's temple "zebul", "dung", and worshipping of idols "dunging" (o): but I must own, that I should rather think, that as Beelsamin, the god of the Phoenicians, is the same with Beelzebul, the god of the Ekronites, so it signifies the same thing: now , "Beelsamin", is "the lord of the heavens", and so is Beelzebul; for "Zebul", signifies "heaven"; so the word is used in Hab 3:11 "the sun and the moon stood still", "in their habitation"; by which, as a Jewish (p) writer observes, , "is meant the heavens"; for they are the habitation of the sun and moon: see also Is 63:15 and so among the seven names of the heavens, reckoned up by them, this is accounted one (q). Now as the Jews looked upon all the deities of the Gentiles as demons, or devils; and since Beelzebub was the chief of them, they thought they could not fix upon a more reproachful name, to give to Christ, than this: and our Lord suggests, that since the great master of the family was called in such an abusive manner, it should be no cause of stumbling and offence, if those of a lower class in the family should be so stigmatized; if Christians are called by ever such hard names, even devils, they should not be disturbed at it; since their lord and master was called the prince of them.
(i) T. Bab. Beracot, fol. 58. 2. Bereshit Rabba, fol. 43. 3. Juchasin, fol. 93. 1. Tzeror Hammor, fol. 64. 2. Aben Ezra in Hos. i. 2. (k) Pirke Abot, c. 5. sect. 5. (l) Nat. Hist. 1. 29. sect. 6. (m) lb. 1. 10. c. 28. (n) Pausanias, 1. 5. p. 313. & 1. 8. p. 497. Clement. Alex. ad Gentes, p. 24. (o) T. Hieros. Beracot, fol. 13. 2. (p) R. Sol. Urbinas in Ohel Moed, fol. 100. 1. (q) T. Bab. Chagiga, fol. 12. 2.
John Wesley
10:25 How much more - This cannot refer to the quantity of reproach and persecution: (for in this the servant cannot be above his lord:) but only to the certainty of it. Mt 12:24.
Robert Jamieson, A. R. Fausset and David Brown
10:25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub--All the Greek manuscripts, write "Beelzebul," which undoubtedly is the right form of this word. The other reading came in no doubt from the Old Testament "Baalzebub," the god of Ekron (4Kings 1:2), which it was designed to express. As all idolatry was regarded as devil worship (Lev 17:7; Deut 32:17; Ps 106:37; 1Cor 10:20), so there seems to have been something peculiarly satanic about the worship of this hateful god, which caused his name to be a synonym of Satan. Though we nowhere read that our Lord was actually called "Beelzebul," He was charged with being in league with Satan under that hateful name (Mt 12:24, Mt 12:26), and more than once Himself was charged with "having a devil" or "demon" (Mk 3:30; Jn 7:20; Jn 8:48). Here it is used to denote the most opprobrious language which could be applied by one to another.
how much more shall they call them of his household--"the inmates." Three relations in which Christ stands to His people are here mentioned: He is their Teacher--they His disciples; He is their Lord--they His servants; He is the Master of the household--they its inmates. In all these relations, He says here, He and they are so bound up together that they cannot look to fare better than He, and should think it enough if they fare no worse.
10:2610:26: Մի՛ այսուհետեւ երկնչիցիք ՚ի նոցանէ, զի ո՛չ ինչ է ՚ի ծածուկ՝ որ ոչ յայտնեսցի, եւ գաղտնի՝ որ ոչ ծանիցի[183]։ [183] Ոմանք. Ոչինչ է ծածուկ։
26 Այսուհետեւ նրանցից չվախենաք, որովհետեւ չկայ ծածուկ բան, որ չյայտնուի, եւ գաղտնի բան, որ չիմացուի
26 «Ուստի մի՛ վախնաք անոնցմէ, վասն զի բան մը չկայ ծածուկ որ պիտի չյայտնուի եւ գաղտուկ՝ որ պիտի չգիտցուի։
Մի՛ այսուհետեւ երկնչիցիք ի նոցանէ, զի ոչինչ է ի ծածուկ որ ոչ յայտնեսցի, եւ գաղտնի` որ ոչ ծանիցի:

10:26: Մի՛ այսուհետեւ երկնչիցիք ՚ի նոցանէ, զի ո՛չ ինչ է ՚ի ծածուկ՝ որ ոչ յայտնեսցի, եւ գաղտնի՝ որ ոչ ծանիցի[183]։
[183] Ոմանք. Ոչինչ է ծածուկ։
26 Այսուհետեւ նրանցից չվախենաք, որովհետեւ չկայ ծածուկ բան, որ չյայտնուի, եւ գաղտնի բան, որ չիմացուի
26 «Ուստի մի՛ վախնաք անոնցմէ, վասն զի բան մը չկայ ծածուկ որ պիտի չյայտնուի եւ գաղտուկ՝ որ պիտի չգիտցուի։
zohrab-1805▾ eastern-1994▾ western am▾
10:2626: Итак не бойтесь их, ибо нет ничего сокровенного, что не открылось бы, и тайного, что не было бы узнано.
10:26  μὴ οὗν φοβηθῆτε αὐτούς· οὐδὲν γάρ ἐστιν κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτὸν ὃ οὐ γνωσθήσεται.
10:26. μὴ (Lest) οὖν (accordingly) φοβηθῆτε (ye-might-have-been-feareed-unto) αὐτούς: (to-them) οὐδὲν (not-moreover-one) γάρ (therefore) ἐστιν (it-be) κεκαλυμμένον (having-had-come-to-be-shrouded) ὃ (which) οὐκ (not) ἀποκαλυφθήσεται, (it-shall-be-shrouded-off,"καὶ (and) κρυπτὸν (concealed) ὃ (which) οὐ (not) γνωσθήσεται. (it-shall-be-acquatined)
10:26. ne ergo timueritis eos nihil enim opertum quod non revelabitur et occultum quod non scieturTherefore fear them not. For nothing is covered that shall not be revealed: nor hid, that shall not be known.
26. Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.
10:26. Therefore, do not fear them. For nothing is covered that shall not be revealed, nor hidden that shall not be known.
Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known:

26: Итак не бойтесь их, ибо нет ничего сокровенного, что не открылось бы, и тайного, что не было бы узнано.
10:26  μὴ οὗν φοβηθῆτε αὐτούς· οὐδὲν γάρ ἐστιν κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτὸν ὃ οὐ γνωσθήσεται.
10:26. ne ergo timueritis eos nihil enim opertum quod non revelabitur et occultum quod non scietur
Therefore fear them not. For nothing is covered that shall not be revealed: nor hid, that shall not be known.
10:26. Therefore, do not fear them. For nothing is covered that shall not be revealed, nor hidden that shall not be known.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26 (Лк XII:2). Слово «итак» ясно указывает на связь этого стиха с предыдущими. Спаситель теперь увещевает Своих учеников не бояться злых людей, и в основание Своего увещания ставит не бессилие врагов, не божественную защиту учеников против них, а то, что все тайное со временем раскроется. Сразу же видно, что этот стих не так прост для объяснения, каким представляется с первого раза. Кроме того, затруднительно объяснить и такое категорическое утверждение, по которому все тайное непременно должно раскрыться. Разве нет тайных дел, которые никогда не были и не будут раскрыты? Такого рода затруднения заставляли многих древних и новых толкователей относить исполнение слов Христа исключительно к будущему суду, когда Господь «осветит скрытое во мраке и обнаружит сердечные намерения, и тогда каждому будет похвала от Бога» (1 Кор IV:5). Так объяснял это место Иероним, который продолжает: не бойтесь жестокости гонителей и ярости богохульников, потому что наступит день суда, когда обнаружатся ваша добродетель и их неправда. Но Златоуст и Феофилакт не относили этих выражений к будущему суду, а толковали их в том смысле, что истина обнаружится, и время покажет и добродетель учеников, и злобу клеветников. «Подождите немного, говорит Златоуст, и все будут называть вас спасителями и благодетелями вселенной. Время все сокровенное открывает; оно изобличит и клевету врагов, и откроет вашу добродетель».
Adam Clarke: Commentary on the Bible - 1831
10:26: Fear them not - A general direction to all the persecuted followers of Christ. Fear them not, for they can make you suffer nothing worse than they have made Christ suffer; and under all trials he has promised the most ample support.
For there is nothing covered, etc. - God sees every thing; this is consolation to the upright and dismay to the wicked; and he will bring into judgment every work, and every secret thing, whether good or bad, Ecc 12:14.
Albert Barnes: Notes on the Bible - 1834
10:26: Fear them not ... - He encouraged them by the assurance that God would protect them. and that their truth and innocence should yet be vindicated. It is probable that the declaration, There is nothing covered, etc., was a proverb among the Jews. By it our Saviour meant that their "innocence," their "principles," and their "integrity," though then the world might not acknowledge them, in due time would be Rev_ealed, or God would vindicate them and the world would do them justice. They were, then, to be willing to be unknown, despised, persecuted for a time, with the assurance that their true characters would yet be understood and their sufferings appreciated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:26: Fear: Mat 10:28; Pro 28:1, Pro 29:25; Isa 41:10, Isa 41:14, Isa 43:1, Isa 43:2, Isa 51:7, Isa 51:8, Isa 51:12, Isa 51:13; Jer 1:8, Jer 1:17, Jer 1:18; Eze 2:6; Act 4:13, Act 4:19; Pe1 3:14
for: Mar 4:22; Luk 8:17, Luk 12:2, Luk 12:3, Luk 24:47; Act 1:8; Co1 4:5
Geneva 1599
10:26 (l) Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.
(l) Truth will not always be hidden.
John Gill
10:26 Fear them not, therefore,.... That is, be not afraid of men, and of their reproaches and revilings; which our Lord intimates would do them no more hurt, than they did him, and which in a little while would be all wiped away: time would bring all things to light, when the wickedness of these men would be discovered, their evil designs seen through; which were now covered with the specious pretences of sanctity, and zeal for religion, and the glory of God; and the innocence and integrity of him and his disciples would be made manifest. There is no need to refer this to the great day of account, when every secret thing shall be brought to light; but it chiefly regards the times when the Gospel should be more publicly known, and embraced, and should prevail against all the opposition made unto it; and then all these reproachful names and characters would be seen plainly to arise from spite and malice: to which may be applied those proverbial sayings in common use,
for there is nothing covered, that shall not be revealed, and hid, that shall not be known. Men may cover their malice and wickedness, for a while, under the best of names, but ere long it will all be revealed to their great shame and reproach: the innocence of the followers of Christ may, for some time, lie out of sight, and they may be traduced as the worst of men; but in process of time things take another turn, and their characters appear in quite another light: and so it is with the Gospel preached and professed by them, which, though sometimes it is little known, lies hid, and is covered with disgrace; yet in the Lord's own time its light breaks forth, power attends it, and it is made manifest to the consciences of men.
John Wesley
10:26 Therefore fear them not - For ye have only the same usage with your Lord. There is nothing covered - So that however they may slander you now, your innocence will at length appear. Mk 4:22; Lk 8:17; Lk 12:2.
Robert Jamieson, A. R. Fausset and David Brown
10:26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known--that is, There is no use, and no need, of concealing anything; right and wrong, truth and error, are about to come into open and deadly collision; and the day is coming when all hidden things shall be disclosed, everything seen as it is, and every one have his due (1Cor 4:5).
10:2710:27: Զոր ասեմ ձեզ ՚ի խաւարի՝ ասացէ՛ք ՚ի լո՛յս. եւ զոր լսիցէք յունկանէ՝ քարոզեցէ՛ք ՚ի վերայ տանեա՛ց[184]։ [184] Ոմանք. Լսէք յունկանէ։ Ուր յօրինակին. լսիցէք յուկանէ։
27 Ինչ ձեզ ասում եմ խաւարի մէջ, դուք ասացէք լոյսի՛ մէջ. եւ ինչ լսում էք ականջի մէջ փսփսուքով, հրապարակեցէ՛ք տանիքների վրայից
27 Ինչ որ ձեզի մութի մէջ կ’ըսեմ, զանիկա լոյսի մէջ խօսեցէք եւ ինչ որ ականջն ի վար կը լսէք, տանիքներուն վրայ քարոզեցէք։
Զոր ասեմ ձեզ ի խաւարի` ասացէք ի լոյս. եւ զոր լսէք յունկանէ` քարոզեցէք ի վերայ տանեաց:

10:27: Զոր ասեմ ձեզ ՚ի խաւարի՝ ասացէ՛ք ՚ի լո՛յս. եւ զոր լսիցէք յունկանէ՝ քարոզեցէ՛ք ՚ի վերայ տանեա՛ց[184]։
[184] Ոմանք. Լսէք յունկանէ։ Ուր յօրինակին. լսիցէք յուկանէ։
27 Ինչ ձեզ ասում եմ խաւարի մէջ, դուք ասացէք լոյսի՛ մէջ. եւ ինչ լսում էք ականջի մէջ փսփսուքով, հրապարակեցէ՛ք տանիքների վրայից
27 Ինչ որ ձեզի մութի մէջ կ’ըսեմ, զանիկա լոյսի մէջ խօսեցէք եւ ինչ որ ականջն ի վար կը լսէք, տանիքներուն վրայ քարոզեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
10:2727: Что говорю вам в темноте, говорите при свете; и что на ухо слышите, проповедуйте на кровлях.
10:27  ὃ λέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν τῶ φωτί· καὶ ὃ εἰς τὸ οὗς ἀκούετε, κηρύξατε ἐπὶ τῶν δωμάτων.
10:27. ὃ (To-which) λέγω (I-forth) ὑμῖν (unto-ye) ἐν (in) τῇ (unto-the-one) σκοτίᾳ, (unto-an-obscuring-unto,"εἴπατε (ye-should-have-had-said) ἐν (in) τῷ (unto-the-one) φωτί: (unto-a-light,"καὶ (and) ὃ (to-which) εἰς (into) τὸ (to-the-one) οὖς (to-an-ear) ἀκούετε, (ye-hear,"κηρύξατε (ye-should-have-heralded) ἐπὶ (upon) τῶν (of-the-ones) δωμάτων. (of-buildings)
10:27. quod dico vobis in tenebris dicite in lumine et quod in aure auditis praedicate super tectaThat which I tell you in the dark, speak ye in the light: and that which you hear in the ear, preach ye upon the housetops.
27. What I tell you in the darkness, speak ye in the light: and what ye hear in the ear, proclaim upon the housetops.
10:27. What I tell you in darkness, speak in the light. And what you hear whispered in the ear, preach above the rooftops.
What I tell you in darkness, [that] speak ye in light: and what ye hear in the ear, [that] preach ye upon the housetops:

27: Что говорю вам в темноте, говорите при свете; и что на ухо слышите, проповедуйте на кровлях.
10:27  ὃ λέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν τῶ φωτί· καὶ ὃ εἰς τὸ οὗς ἀκούετε, κηρύξατε ἐπὶ τῶν δωμάτων.
10:27. quod dico vobis in tenebris dicite in lumine et quod in aure auditis praedicate super tecta
That which I tell you in the dark, speak ye in the light: and that which you hear in the ear, preach ye upon the housetops.
10:27. What I tell you in darkness, speak in the light. And what you hear whispered in the ear, preach above the rooftops.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27 (Лк XII:3). Из этих слов Христа можно сделать прямой и ясный вывод, что Он не говорил пред учениками этой речи открыто и всенародно. «Он беседовал с учениками наедине и в маленьком уголке Палестины» (Злат). Но то, что говорил Он при таких обстоятельствах, ни Ему Самому, ни ученикам совсем не было надобности скрывать. При помощи разных образных выражений, которые нет надобности понимать буквально, потому что они были заимствованы из обыденной жизни и не содержали при этом никаких намеков на обычаи синагоги, Спаситель разъясняет эту мысль. То, что Я говорю только в вашем присутствии, говорите при всех; то, что вы слышите от Меня как бы на ухо, говорите во всеуслышание.
Adam Clarke: Commentary on the Bible - 1831
10:27: What I tell you in darkness - A man ought to preach that only which he has learned from God's Spirit, and his testimonies; but let him not pretend to bring forth any thing new, or mysterious. There is nothing that concerns our salvation that is newer than the new covenant; and in that there are, properly speaking, no mysteries: what was secret before is now made manifest in the Gospel of the ever-blessed God. See Eph 3:1-12.
What ye hear in the ear - The doctor who explained the law in Hebrew had an interpreter always by him, in whose ears he softly whispered what he said; this interpreter spoke aloud what had been thus whispered to him. Lightfoot has clearly proved this in his Horae Talmudicae, and to this custom our Lord here evidently alludes. The spirit of our Lord's direction appears to be this: whatever I speak to you is for the benefit of mankind, - keep nothing from them, declare explicitly the whole counsel of God; preach ye, (κηρυξατε proclaim), on the house-tops. The houses in Judea were flat-roofed, with a ballustrade round about, which were used for the purpose of taking the air, prayer, meditation, and it seems, from this place, for announcing things in the most public manner. As there are no bells among the Turks, a crier proclaims all times of public worship from the house-tops. Whoever will give himself the trouble to consult the following scriptures will find a variety of uses to which these housetops were assigned. Deu 22:8; Jos 2:6; Jdg 9:51; Neh 8:16; Sa2 11:2; Kg2 23:12; Isa 15:3; Jer 32:29, and Act 10:9.
Lightfoot thinks that this may be an allusion to that custom, when the minister of the synagogue, on the Sabbath eve, sounded with a trumpet six times, upon the roof of a very high house, that from thence all might have notice of the coming in of the Sabbath. The first blast signified that they should heave off their work in the field: the second that they should cease from theirs in the city: the third that they should light the Sabbath candle, etc.
Albert Barnes: Notes on the Bible - 1834
10:27: What I say to you in darkness ... - That is, in "secret," in "private," in "confidence. The private instructions which I give you while with me do you proclaim publicly, on the "house-top." The "house-top," the flat roof, was a public, conspicuous place. See Sa2 16:22. See also the notes at Mat 9:1-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:27: I tell: mat 13:1-17, Mat 13:34, Mat 13:35; Luk 8:10; Joh 16:1, Joh 16:13, Joh 16:25, Joh 16:29; Co2 3:12
that preach: Pro 1:20-23, Pro 8:1-5; Act 5:20, Act 5:28, Act 17:17
Geneva 1599
10:27 What I tell you in darkness, [that] speak ye in light: and what ye hear in the ear, [that] preach ye upon the (m) housetops.
(m) Openly, and in the highest places. For the tops of their houses were made in such a way that they might walk upon them; (Acts 10:9).
John Gill
10:27 What I tell you in darkness,.... Hence Christ proceeds to encourage his disciples to an open, plain, and faithful ministration of the Gospel, not fearing the faces and frowns of men. For with respect to the Gospel, his meaning is, that what was hid and covered should not remain so, but should be revealed, and made known, and they were the persons who were to do it; and it was with that view that he had communicated it to them: and whereas he had told them it "in darkness"; not in a dark and obscure manner; for though he spoke in parables to others, yet to them he made known the mysteries of the kingdom of heaven: and if at any time he delivered parables, or dark sayings, to them, he would afterwards, or when alone, explain them to them; but his meaning chiefly is, that what he communicated to them in private houses, when they were by themselves, and no one saw, or heard them, and so were in darkness with respect to others,
that speak ye in light; openly and publicly in the synagogues and temple, in the high places of the city, streets, or fields, wherever there is a concourse of people; hide and conceal nothing, but speak out all clearly, distinctly, fully, without the least reserve, or throwing any obscurity on it, which may cover the true sense of it from the view of the people.
And what ye hear in the ear, or is whispered to you by me, as your master. Christ alludes to the custom of the Jewish doctors, who had each an interpreter, into whose ear he used to whisper his doctrine, and then the interpreter delivered it to the people: so it is said (s),
"Rab came to the place of R. Shilla, and he had no speaker to stand by him; wherefore Rab stood by him, and explained.''
The gloss upon it is,
"an interpreter stands before a doctor whilst he is preaching, and the doctor , "whispers to him" in the Hebrew tongue, and he interprets it to the multitude in a tongue they understand.''
Again (t),
"they said to Judah bar Nachmani, the interpreter of Resh Lekish, stand for a speaker for him.''
The gloss upon it is,
"to cause his exposition to be heard by the congregation, , "which he shall whisper to thee".''
Now it was absolutely requisite, that the speaker, or interpreter, should faithfully relate what the doctor said; sometimes, it seems, he did not: it is said (u) in commendation of the meekness of R. Aba,
"that he delivered one sense, and his speaker said another, and he was not angry.''
The gloss says,
"his speaker was, he that interpreted to the multitude what he , "whispered to him" in the time of preaching.''
Sometimes one doctor is said to whisper in the ear of another, when he instructed him, or informed him of anything. R. Jochanan (w) whispered R. Joshua "in his ear". The Jews have a notion that the law was given this way; so they interpret "the eloquent orator" in Is 3:3 (x) this is he to whom it is fit to deliver the words of the law, , "which was given by whispering": and so, it seems, the Gospel was in like manner delivered by Christ to his disciples. It was reckoned a very great honour, and a token of magisterial dignity, to have one to whisper in the ear to, and speak for them. So to one that related his dream, that he saw an ass standing at his pillow, and braying, answer is made, thou shalt be a king, that is, the head of a school; and "a speaker" or "an interpreter shall stand by thee" (y). Our Lord very justly takes upon him the character of a doctor, master, and dictator, and solemnly charges his disciples, clearly, loudly, and faithfully to declare what he suggested to them.
That preach ye, says he,
upon the housetops; for the roofs of their houses were not ridged, but plain, and flat, upon which they could stand or walk; and battlements were made about them to prevent their falling off, according to the law in Deut 22:8. Here many religious actions were performed: here Peter went up to pray, Acts 10:9 and here persons sometimes sat and read: hence that passage in the Misna (z) if any one , "was reading on the top of a roof", and the book is rolled out of his hand, &c. and sometimes they made their proclamations from hence of their festivals and solemn days, and particularly of their sabbath; which was done by the sound of a trumpet, that the people might cease from work in the fields, and shut up their shops in the city, and light up their lamps. This proclamation, by the sound of a trumpet, was made six times by the chazan, or minister of the congregation, from an housetop; and, it is said, that there was, , "a peculiar roof in the highest part of the city", and from the middle of it he blew the trumpet (a). In allusion to this, our Lord orders his disciples to blow the trumpet of the everlasting Gospel; and loudly proclaim to all the truths and mysteries of grace, which he had made known to them.
(s) T. Bab. Yoma, fol. 20. 2. (t) T. Bab. Sanhed. fol. 7. 2. (u) T. Bab. Sota, fol. 40. 1. (w) T. Hieros Kiddushin, fol. 65. 4. (x) T. Bab. Chagiga, fol. 14. 1. (y) T. Bab. Beracot, fol. 56. 1. (z) Erubin, c. 10. sect. 3. (a) T. Bab. Sabbat, fol. 35. 2. & Gloss. in ib.
John Wesley
10:27 Even what I now tell you secretly is not to be kept secret long, but declared publicly. Therefore, What ye hear in the ear, publish on the house - top - Two customs of the Jews seem to be alluded to here. Their doctors used to whisper in the ear of their disciples what they were to pronounce aloud to others. And as their houses were low and flat roofed, they sometimes preached to the people from thence. Lk 12:3.
Robert Jamieson, A. R. Fausset and David Brown
10:27 What I tell you in darkness--in the privacy of a teaching for which men are not yet ripe.
that speak ye in the light--for when ye go forth all will be ready.
and what ye hear in the ear, that preach ye upon the housetops--Give free and fearless utterance to all that I have taught you while yet with you. Objection: But this may cost us our life? Answer: It may, but there their power ends:
10:2810:28: Եւ մի՛ երկնչիք յայնցանէ՝ որ սպանանեն զմարմին, եւ զոգի ո՛չ կարեն սպանանել։ Այլ երկերո՛ւք դուք առաւել յայնմանէ՝ որ կարօղն է զոգի՛ եւ զմարմին կորուսանել ՚ի գեհենի[185]։ [185] Ոմանք. Եւ մի՛ երկնչիցիք ՚ի նոցանէ որ սպանանիցեն։
28 Եւ մի՛ վախեցէք նրանցից, որ մարմինն են սպանում, բայց հոգին սպանել չեն կարող. այլ դուք առաւել վախեցէ՛ք նրանից, ով կարող է գեհենի մէջ կորստեան մատնել հոգին եւ մարմինը
28 Մի՛ վախնաք անոնցմէ՝ որ մարմինը կը սպաննեն ու չեն կրնար հոգին սպաննել. հապա աւելի անկէ վախցէք, որ կրնայ հոգին ու մարմինը գեհենին մէջ կորսնցնել։
Եւ մի՛ երկնչիք յայնցանէ որ սպանանեն զմարմին եւ զոգի ոչ կարեն սպանանել. այլ երկերուք դուք առաւել յայնմանէ որ կարողն է զոգի եւ զմարմին կորուսանել ի գեհենի:

10:28: Եւ մի՛ երկնչիք յայնցանէ՝ որ սպանանեն զմարմին, եւ զոգի ո՛չ կարեն սպանանել։ Այլ երկերո՛ւք դուք առաւել յայնմանէ՝ որ կարօղն է զոգի՛ եւ զմարմին կորուսանել ՚ի գեհենի[185]։
[185] Ոմանք. Եւ մի՛ երկնչիցիք ՚ի նոցանէ որ սպանանիցեն։
28 Եւ մի՛ վախեցէք նրանցից, որ մարմինն են սպանում, բայց հոգին սպանել չեն կարող. այլ դուք առաւել վախեցէ՛ք նրանից, ով կարող է գեհենի մէջ կորստեան մատնել հոգին եւ մարմինը
28 Մի՛ վախնաք անոնցմէ՝ որ մարմինը կը սպաննեն ու չեն կրնար հոգին սպաննել. հապա աւելի անկէ վախցէք, որ կրնայ հոգին ու մարմինը գեհենին մէջ կորսնցնել։
zohrab-1805▾ eastern-1994▾ western am▾
10:2828: И не бойтесь убивающих тело, души же не могущих убить; а бойтесь более Того, Кто может и душу и тело погубить в геенне.
10:28  καὶ μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι· φοβεῖσθε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ.
10:28. καὶ (And) μὴ (lest) φοβηθῆτε (ye-might-have-been-feareed-unto) ἀπὸ (off) τῶν (of-the-ones) ἀποκτεινόντων ( of-killing-off ) τὸ (to-the-one) σῶμα (to-a-body,"τὴν (to-the-one) δὲ (moreover) ψυχὴν (to-a-breathing) μὴ (lest) δυναμένων ( of-abling ) ἀποκτεῖναι: (to-have-killed-off) φοβεῖσθε ( ye-should-fearee-unto ) δὲ (moreover) μᾶλλον (more-such) τὸν (to-the-one) δυνάμενον ( to-abling ) καὶ (and) ψυχὴν (to-a-breathing) καὶ (and) σῶμα (to-a-body) ἀπολέσαι (to-have-destructed-off) ἐν (in) γεέννῃ. (unto-a-geenna)
10:28. et nolite timere eos qui occidunt corpus animam autem non possunt occidere sed potius eum timete qui potest et animam et corpus perdere in gehennamAnd fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell.
28. And be not afraid of them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
10:28. And do not be afraid of those who kill the body, but are not able to kill the soul. But instead fear him who is able to destroy both soul and body in Hell.
And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell:

28: И не бойтесь убивающих тело, души же не могущих убить; а бойтесь более Того, Кто может и душу и тело погубить в геенне.
10:28  καὶ μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι· φοβεῖσθε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ.
10:28. et nolite timere eos qui occidunt corpus animam autem non possunt occidere sed potius eum timete qui potest et animam et corpus perdere in gehennam
And fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell.
10:28. And do not be afraid of those who kill the body, but are not able to kill the soul. But instead fear him who is able to destroy both soul and body in Hell.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28 (Лк XII:4). Смысл стиха 28 тот, что заповедуется бояться Бога больше, чем людей, надеяться на Него больше, чем на людей. Подобное место у Иакова IV:12. Евфимий Зигабен: «страх изгоняйте страхом, не пред людьми, а пред Богом». Это толкование называют «превосходным». О душе здесь говорится, что она будет не убита, но погублена, потому что, по замечанию Бенгеля, душа бессмертна.
Adam Clarke: Commentary on the Bible - 1831
10:28: Fear not them which kill the body - Των αποκτεινοντων. Those who slay with acts of cruelty, alluding probably to the cruelties which persecutors should exercise on his followers in their martyrdom. But are not able to kill the soul. Hence we find that the body and the soul are distinct principles, for the body may be slain and the soul escape; and, secondly, that the soul is immaterial, for the murderers of the body are not able, μη δυναμενων, have it not in their power, to injure it.
Fear him - It is, not hell-fire we are to fear, but it is God; without the stroke of whose justice hell itself would be no punishment, and whose frown would render heaven itself insupportable. What strange blindness is it to expose our souls to endless ruin, which should enjoy God eternally; and to save and pamper the body, by which we enjoy nothing but the creatures, and them only for a moment!
Albert Barnes: Notes on the Bible - 1834
10:28: Them which kill the body - That is, people, who have no power to injure the soul, the immortal part. The body is a small matter in comparison with the soul. Temporal death is a slight thing compared with eternal death. He directs them, therefore, not to be alarmed at the prospect of temporal death, but to fear God, who can destroy both soul and body foRev_er. This passage proves that the bodies of the wicked will be raised up to be punished foRev_er.
In hell - See the notes at Mat 5:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:28: And: Mat 10:26; Isa 8:12, Isa 8:13, Isa 51:7, Isa 51:12; Dan 3:10-18; Luk 12:4, Luk 12:5; Act 20:23, Act 20:24; Act 21:13; Rom 8:35-39; Ti2 4:6-8; Heb 11:35; Pe1 3:14; Rev 2:10
him: Psa 119:120; Ecc 5:7, Ecc 8:12, Ecc 8:13; Isa 66:2; Jer 5:22; Heb 12:28, Heb 12:29
able: Mat 25:46; Mar 9:43-48; Luk 16:22-26; Joh 5:29; Th2 1:8-10; Rev 20:10-15
Geneva 1599
10:28 And (n) fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
(n) Though tyrants rage and are cruel, yet we must not fear them.
John Gill
10:28 And fear not them which kill the body,.... This is a "periphrasis" of bloody persecutors, who, not content to revile, scourge, and imprison, put the faithful ministers of Christ to death, in the most cruel and torturing manner; and yet are not so to be feared and dreaded by them, as to discourage and divert them from the performance of their important work and office; for, as Luke says, Lk 12:4 "after" that they "have no more than they can do". This is all they are capable of doing, even by divine permission, when they are suffered to run the greatest lengths in violence against the saints; this is the utmost of their efforts, which Satan, and their own wicked hearts, can put them upon, or is in the power of their hands to perform: and the taking away of the lives of good men is of no disadvantage to them; but sends them the sooner out of this troublesome world to their father's house, to partake of those joys that will never end; so that they have nothing to fear from their most implacable enemies; but should boldly and bravely go on in their master's service, openly, freely, faithfully, and fully discharging the work they were called unto: for, the loss of a corporal life is no loss to them, their souls live after death, in eternal happiness; and in a little time God will raise up their bodies, and reunite them to their souls, and be for ever happy together. A noble argument this, which our Lord makes use of, to engage his disciples to a public and diligent ministration of the Gospel, in spite of all opposers; who, when they have vented all their malice, can only take away a poor, frail, mortal life; and which, if they did not, in a little time would cease in course:
but are not able to kill the soul; which is immortal, and cannot be touched by the sword, by fire and faggot, or any instruments of violence: it is immortal, it survives the body, and lives in a separate state, enjoying happiness and bliss, whilst the body is in a state of death:
but rather fear him, which is able to destroy both body and soul in hell. This is a description of God, and of his power, who is able to do that which men are not: all that they can do, by divine permission, is to kill the body; but he is able to "destroy", that is, to torment and punish both body and soul "in hell", in everlasting burnings; for neither soul nor body will be annihilated; though this he is able to do. As the former clause expresses the immortality of the soul, this supposes the resurrection of the body; for how otherwise should it be destroyed, or punished with the soul in hell? Now this awful being which is able to hurl, and will hurl all wicked and slothful, unfaithful and unprofitable, cowardly and temporising servants and ministers, soul and body, into the lake which burns with fire and brimstone, is to be feared and dreaded; yea, indeed, he only is to be feared, and to be obeyed: cruel and persecuting men are not to be feared at all; God alone should be our fear and dread; though the argument seems to be formed from the lesser to the greater; yet this, is the sense of the word "rather", that God is to be feared, not chiefly and principally only, but solely; and in some versions that word is left out, as in the Arabic, and Ethiopic, and in Munster's Hebrew Gospel.
John Wesley
10:28 And be not afraid - of any thing which ye may suffer for proclaiming it. Be afraid of him who is able to destroy both body and soul in hell - It is remarkable, that our Lord commands those who love God, still to fear him, even on this account, under this notion.
Robert Jamieson, A. R. Fausset and David Brown
10:28 And fear not them which kill the body, but are not able to kill the soul--In Lk 12:4, "and after that have no more that they can do."
but rather fear him--In Luke (Lk 12:5) this is peculiarly solemn, "I will forewarn you whom ye shall fear," even Him
which is able to destroy both soul and body in hell--A decisive proof this that there is a hell for the body as well as the soul in the eternal world; in other words, that the torment that awaits the lost will have elements of suffering adapted to the material as well as the spiritual part of our nature, both of which, we are assured, will exist for ever. In the corresponding warning contained in Luke (Lk 12:4), Jesus calls His disciples "My friends," as if He had felt that such sufferings constituted a bond of peculiar tenderness between Him and them.
10:2910:29: Ո՞չ ապաքէն երկու ճնճղուկք դանգի՛ միոջ վաճառին, եւ մի ՚ի նոցանէ յերկիր ո՛չ անկցի առանց Հօ՛ր ձերոյ[186]։ [186] Ոմանք. Ոչ անկանիցի։
29 Չէ՞ որ երկու ճնճղուկ մէկ դահեկանի է վաճառւում, բայց նրանցից մէկն անգամ առանց ձեր Հօր գետին չի ընկնում
29 Չէ՞ որ երկու ճնճղուկ մէկ դանկի կը ծախուին եւ անոնցմէ մէկը գետինը չ’իյնար առանց ձեր Հօրը հրամանին։
Ո՞չ ապաքէն երկու ճնճղուկք դանգի միոջ վաճառին, եւ մի ի նոցանէ յերկիր ոչ անկցի առանց Հօր ձերոյ:

10:29: Ո՞չ ապաքէն երկու ճնճղուկք դանգի՛ միոջ վաճառին, եւ մի ՚ի նոցանէ յերկիր ո՛չ անկցի առանց Հօ՛ր ձերոյ[186]։
[186] Ոմանք. Ոչ անկանիցի։
29 Չէ՞ որ երկու ճնճղուկ մէկ դահեկանի է վաճառւում, բայց նրանցից մէկն անգամ առանց ձեր Հօր գետին չի ընկնում
29 Չէ՞ որ երկու ճնճղուկ մէկ դանկի կը ծախուին եւ անոնցմէ մէկը գետինը չ’իյնար առանց ձեր Հօրը հրամանին։
zohrab-1805▾ eastern-1994▾ western am▾
10:2929: Не две ли малые птицы продаются за ассарий? И ни одна из них не упадет на землю без [воли] Отца вашего;
10:29  οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ πατρὸς ὑμῶν.
10:29. οὐχὶ (Unto-not) δύο (two) στρουθία (sparrowlets) ἀσσαρίου (of-an-assarius) πωλεῖται; (it-be-trafficked-unto?"καὶ (And) ἓν (one) ἐξ (out) αὐτῶν (of-them) οὐ (not) πεσεῖται ( it-shall-fall ) ἐπὶ (upon) τὴν (to-the-one) γῆν (to-a-soil) ἄνευ (un-nodded) τοῦ (of-the-one) πατρὸς (of-a-Father) ὑμῶν. (of-ye)
10:29. nonne duo passeres asse veneunt et unus ex illis non cadet super terram sine Patre vestroAre not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father.
29. Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father:
10:29. Are not two sparrows sold for one small coin? And yet not one of them will fall to the ground without your Father.
Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father:

29: Не две ли малые птицы продаются за ассарий? И ни одна из них не упадет на землю без [воли] Отца вашего;
10:29  οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ πατρὸς ὑμῶν.
10:29. nonne duo passeres asse veneunt et unus ex illis non cadet super terram sine Patre vestro
Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father.
10:29. Are not two sparrows sold for one small coin? And yet not one of them will fall to the ground without your Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29 (Лк XII:6). Непременно избран пример маленьких, ничтожных птичек вообще (strouqia), а не воробьев (хотя strouqion значит и воробей), и притом не одной, а двух, чтобы еще сильнее показать их малую ценность. У Луки вместо двух — пять, pente. Указание, вероятно, имело в виду знакомые всем обычаи продажи птичек на рынке. — Ходячая медная монета в Палестине тогда была ас, древн. лат. ассарий и после греч. assarion. Стоимость аса равнялась первоначально 1/10 динария, а после пунической войны (217 г. до Р. X.) только 1/16 динария. Самой маленькой монетой была прута = 1/8 аса; с нею была тождественна встречающаяся в Новом Завете лепта, составлявшая половину кодранта (Шюрер). Выражение не «упадет» имеет общее значение не погибнет, независимо от причин этой гибели. Поэтому праздно рассуждать о том, гибнет ли птичка потому, что попадается в силок, бывает подстрелена, падает ли она из воздуха или ветвей и проч.
Adam Clarke: Commentary on the Bible - 1831
10:29: Are not two sparrows sold for a farthing? - Ασσαρι#x3b9;ου. A Roman As was one-tenth of a Denarius, which was about sevenpence-halfpenny, and one-tenth of sevenpence-halfpenny makes just three farthings.
The word ασσαριον, which we translate farthing, is found among the rabbins in the word עיסר aisar, which, according to Maimonides, is equal to four grains of silver, but is used among them to express a thing of the lowest, or almost no value. Our Lord seems to have borrowed the expression, One of them shall not fall on the ground, etc., from his own countrymen. In Bereshith Rabba, sec. 79, fol. 77, it is said: In the time in which the Jews were compelled to apostatize, Rab. Simeon, Ben. Jochai, and Eliezer his son hid themselves in a cave, and lived upon dry husks. After thirteen years they came out; and, sitting at the mouth of the cave, they observed a fowler stretching his nets to catch birds; and as often as the Bath Kol said דימוס dimos, escape! the bird escaped; but when it said ספקולא spicula, a dart, the bird was taken. Then the rabbin said, Even a bird is not taken without Heaven, i.e. without the will of God, how much less the life of man! The doctrine intended to be inculcated is this: The providence of God extends to the minutest things; every thing is continually under the government and care of God, and nothing occurs without his will or permission; if then he regards sparrows, how much more man, and how much more still the soul that trusts in him!
Fall on the ground - Instead of επι την γην, Origen, Clement, Chrysostom, Juvencus, and six MSS. of Mathai, read εις την παγιδα, into a snare. Bengel conjectures that it might have been written at first, επι την παγην; that the first syllable πα being lost out of the word, γην, the earth, instead of παγην, snare, became the common reading.
Without your Father - Without the will of your Father: της βουλης, the will or counsel, is added here by Origen, Coptic, all the Arabic, latter Persic, Gothic, all the Itala except two; Tert., Iren., Cypr., Novatian, and other Latin fathers. If the evidence be considered as insufficient to entitle it to admission into the text, let it stand there as a supplementary italic word, necessary to make the meaning of the place evident.
All things are ordered by the counsel of God. This is a great consolation to those who are tried and afflicted. The belief of an all-wise, all-directing Providence, is a powerful support under the most grievous accidents of life. Nothing escapes his merciful regards, not even the smallest things of which he may be said to be only the creator and preserver; how much less those of whom he is the Father, Savior, and endless felicity! See on Luk 12:7 (note).
Albert Barnes: Notes on the Bible - 1834
10:29: Are not two sparrows ... - He encourages them not to fear by two striking considerations: first, that God takes care of sparrows, the smallest and least valuable of birds; and, secondly, by the fact that God numbers even the hairs of the head. The argument is, that if He takes care of birds of the least value, if He regards so small a thing as the hair of the head, and numbers it, He will certainly protect and provide for you. You need not, therefore, fear what man can do to you.
Sparrows - The sparrows are well-known birds in Syria. They are small; they are found in great numbers; they are tame, intrusive, and nestle everywhere. "They are extremely pertinacious in asserting their right of possession, and have not the least Rev_erence for any place or thing. David alludes to these characteristics of the sparrow in Psa 84:1-12, when he complains that they had appropriated even the altars of God for their nests. Concerning himself, he says, I watch, and am as a sparrow upon the housetop, Psa 102:7. When one of them has lost its mate - a matter of everyday occurrence - he will sit on the housetop alone, and lament by the hour his sad bereavement. These birds are snared and caught in great numbers, but, as they are small, and not much relished for food, five sparrows may still be sold for two farthings; and when we see their countless numbers, and the eagerness with which they are destroyed as a worthless nuisance, we can better appreciate the assurance that our heavenly Father, who takes care of them, so that not one can fall to the ground without his notice, will surely take care of us, who are of more value than many sparrows." - "The Land and the Book" (Thomson), vol. i. pp. 52, 53.
Farthing - See the notes at Mat 5:26.
Without your Father - That is, God, your Father, guides and directs its fall. It falls only with His permission, and where He chooses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:29: two: Luk 12:6, Luk 12:7
farthing: "In value a halfpenny farthing, as being the tenth of the Roman penny." See note on Mat 18:28.
and one: Psa 104:27-30
Geneva 1599
10:29 Are not two sparrows sold for a (o) farthing? and one of them shall not fall on the ground without your Father.
(o) The fourth part of an ounce or seven grams.
John Gill
10:29 Are not two sparrows sold for a farthing?.... A farthing, with the Jews, was a very small coin; according to them it contained four grains of silver (b); was the ninety sixth part of a "sela", or shilling (c); and sometimes they make it to be of the same value with an Italian farthing: for they say (d), it is of the value of eight "prutahs": and a "prutah" is the eighth part of an Italian farthing: it is used proverbially to signify a very little thing in the Misna (e);
"if of a command, which is light "as a farthing", which Bartenora explains a "very little thing", the law says, "that it may be well with thee", much more of the weighty commands in the law.''
Hence, in Munster's Hebrew Gospel, it is rendered by , "a little piece of money"; and this was the common price of two sparrows. Our Lord appeals to his disciples, for the truth of it, as a thing well known: according to the question in Luke, five sparrows were sold for two farthings, which makes them somewhat cheaper still. This shows they were of little account.
And one of them shall not fall on the ground without your Father: some copies add, "which is in heaven"; meaning, that one of them should not be shot, or be killed, without the knowledge, will, and pleasure of God. The design of Christ is to assert the doctrine of providence, as reaching to all creatures and things, even the most minute and worthless: he instances not in men, nor in the beasts of the field, but in the fowls of the air, and in those of the inferior sort, and more useless, in sparrows, yea in little sparrows; as the word may be rendered; whose price was so low, that two are obliged to be put together to fetch the least sum of money current: and yet the providence of God is concerned with each of these; so that not one of them is taken in a snare, or killed with a stone, or shot flying, or sitting, but by the will of God: from whence it may be strongly concluded, that nothing comes by chance; that there is no such thing as contingency with respect to God, though there is to men, with respect to second causes; that all things are firmly ordained by the purpose of God, and are wisely ordered by his providence: and our Lord's further view is, from this consideration, to animate his disciples to a free, open, and constant preaching of his Gospel, not regarding their lives for his sake; for since their heavenly Father, in his providence, takes care of the meanest, even of the most irrational creatures, so that the life of one of them is not taken away without his will, much more will he take care of them; nor could their valuable lives be lost without his will and pleasure. Much such a way of arguing is used by the Jews, who (f) say, , "a bird without God does not perish, much less a man"; or, as it is elsewhere (g) expressed,
"a bird "without God" is not hunted, or taken, how much less does the soul of a man go out of him?''
And again (h),
"a bird "without God" does not fly away, much less the soul of a man.''
Two birds, or sparrows, as the word may be rendered, in Lev 14:4 were used in cleansing the leper; one was killed, and the other let loose into the open field: and though it might be a contingent thing with men which was killed, and which preserved, yet not with God; and some think the allusion is here to that case.
(b) Maimon. in Misn. Peah, c. 8. sect. 1. (c) Maimon. & Bartenora in Misn. Maaser Sheni, c. 4. sect. 3. (d) Ib. in Misn. Eracin, c. 8. sect. 1. (e) Cholin, c. 12. sect. 5. (f) T. Hieros. Sheviith, fol. 38. 4. (g) Bereshit Rabba, fol. 69. 3. (h) Midrash Kohelet, fol. 81. 2. & Midrash Esther, fol. 89. 3.
John Wesley
10:29 The particular providence of God is another reason for your not fearing man. For this extends to the very smallest things. And if he has such care over the most inconsiderable creatures, how much more will he take care of you, (provided you confess him before men, before powerful enemies of the truth,) and that not only in this life, but in the other also? Lk 12:7.
Robert Jamieson, A. R. Fausset and David Brown
10:29 Are not two sparrows sold for a farthing?--In Luke (Lk 12:6) it is "five sparrows for two farthings"; so that, if the purchaser took two farthings' worth, he got one in addition--of such small value were they.
and one of them shall not fall on the ground--exhausted or killed
without your Father--"Not one of them is forgotten before God," as it is in Luke (Lk 12:6).
10:3010:30: Այլ ձեր եւ ամենայն իսկ հե՛ր գլխոյ թուեալ է։
30 եւ ձեր գլխի մազերը բոլորն իսկ հաշուուած են
30 Բայց ձեր գլխուն բոլոր մազերն ալ համրուած են։
Այլ ձեր եւ ամենայն իսկ հեր գլխոյ թուեալ է:

10:30: Այլ ձեր եւ ամենայն իսկ հե՛ր գլխոյ թուեալ է։
30 եւ ձեր գլխի մազերը բոլորն իսկ հաշուուած են
30 Բայց ձեր գլխուն բոլոր մազերն ալ համրուած են։
zohrab-1805▾ eastern-1994▾ western am▾
10:3030: у вас же и волосы на голове все сочтены;
10:30  ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ἠριθμημέναι εἰσίν.
10:30. ὑμῶν (Of-ye) δὲ (moreover) καὶ (and) αἱ (the-ones) τρίχες (hairs) τῆς (of-the-one) κεφαλῆς (of-a-head) πᾶσαι ( all ) ἠριθμημέναι ( having-had-come-to-be-numbered-unto ) εἰσίν. (they-be)
10:30. vestri autem et capilli capitis omnes numerati suntBut the very hairs of your head are all numbered.
30. but the very hairs of your head are all numbered.
10:30. For even the hairs of your head have all been numbered.
But the very hairs of your head are all numbered:

30: у вас же и волосы на голове все сочтены;
10:30  ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ἠριθμημέναι εἰσίν.
10:30. vestri autem et capilli capitis omnes numerati sunt
But the very hairs of your head are all numbered.
10:30. For even the hairs of your head have all been numbered.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30 (Лк XII:7). У Луки XXI:18: «но и волос с головы вашей не пропадет». Образное и пластическое выражение. Иначе сказать: даже и волосы на голове вашей, как ни малоценны сами по себе, находятся, однако вот, на счету, ни один из них не пропадет без ведома и воли Божиих.
Adam Clarke: Commentary on the Bible - 1831
10:30: But the very hairs of your head are all numbered - Nothing is more astonishing than the care and concern of God for his followers. The least circumstances of their life are regulated, not merely by that general providence which extends to all things, but by a particular providence, which fits and directs all things to the design of their salvation, causing them all to co-operate for their present and eternal good. Rom 5:1-5.
Albert Barnes: Notes on the Bible - 1834
10:30
The very hairs of your head are all numbered - That is, each one has exercised the care and attention of God.
He has fixed the number; and, though of small importance, yet he does not think it beneath him to determine how few or how many they shall be. He will therefore take care of you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:30: Sa1 14:45; Sa2 14:11; Kg1 1:52; Luk 12:7, Luk 21:18; Act 27:34
John Gill
10:30 But the very hairs of your head are all numbered. A proverbial expression, showing the perfect knowledge God has, and the exquisite care he takes, in providence, of all his creatures, particularly men, and especially his dear children and faithful ministers; as not a sparrow, so not a single hair of a man's head falls to the ground without the knowledge, and will of God: a way of speaking sometimes used to signify, that not the least hurt or damage should befall a person; see 1Kings 14:45 and the phraseology of the text was in use, and very well known by the Jews; for so they represent God speaking (i);
"do not I number all the hairs of every creature?''
As our Lord applies this particularly to his disciples, his sense is, that they had no reason to be afraid of men, or fear anything that should befall them, for their bearing a faithful testimony to him; for, their valuable lives were under the special and peculiar care of divine providence; not only the days, months, and years of their lives were with God, and put down in his book of purposes and decrees, which could neither be shortened nor lengthened; and not only the more principal, and even all the members of their bodies were written in his book of providence, and a singular care taken of them; but even their very excrescences, the more minute parts, and which were of no great account with them, the "hairs" of their head", even "all" of them, were not only known, but numbered", taken account of; yea, the thing was done already, it was not to be done; a very strong way of setting forth the doctrine of divine providence: a doctrine which the Jews were not unacquainted with, who say (k);
"that the events of man, and accidents which come upon him, , "are all by", or "in the hands of God";''
and (l) that
"nothing is by chance, but all things are "with design";''
or, as they elsewhere say (m),
"a man does not hurt his finger below, but they proclaim concerning it above;''
that is, as the gloss explains it, , "it is decreed" concerning it: which comes very near to the phrase here used.
(i) Pesikta, fol. 18. 4. apud Drusium in loc. (k) Piske Tosaphot ad Cetubot, art. 119. (l) Kimchi in Ps. civ. 4. (m) T. Bab. Cholin, fol. 7. 2.
Robert Jamieson, A. R. Fausset and David Brown
10:30 But the very hairs of your head are all numbered--See Lk 21:18 (and compare for the language 1Kings 14:45; Acts 27:34).
10:3110:31: Եւ արդ՝ մի՛ երկնչիցիք՝ զի լա՛ւ էք քան զբազում ճնճղուկս[187]։ [187] Ոմանք. Մի՛ երկնչիք։
31 Արդ, մի՛ վախեցէք, քանի որ բազում ճնճղուկներից լաւ էք դուք
31 Ուրեմն մի՛ վախնաք, վասն զի շատ ճնճղուկներէ լաւ էք դուք»։
Եւ արդ մի՛ երկնչիցիք, զի լաւ էք քան զբազում ճնճղուկս:

10:31: Եւ արդ՝ մի՛ երկնչիցիք՝ զի լա՛ւ էք քան զբազում ճնճղուկս[187]։
[187] Ոմանք. Մի՛ երկնչիք։
31 Արդ, մի՛ վախեցէք, քանի որ բազում ճնճղուկներից լաւ էք դուք
31 Ուրեմն մի՛ վախնաք, վասն զի շատ ճնճղուկներէ լաւ էք դուք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3131: не бойтесь же: вы лучше многих малых птиц.
10:31  μὴ οὗν φοβεῖσθε· πολλῶν στρουθίων διαφέρετε ὑμεῖς.
10:31. μὴ (Lest) οὖν (accordingly) φοβεῖσθε : ( ye-should-fearee-unto ) πολλῶν ( of-much ) στρουθίων (of-sparrowlets) διαφέρετε (ye-bear-through,"ὑμεῖς. (ye)
10:31. nolite ergo timere multis passeribus meliores estis vosFear not therefore: better are you than many sparrows.
31. Fear not therefore; ye are of more value than many sparrows.
10:31. Therefore, do not be afraid. You are worth more than many sparrows.
Fear ye not therefore, ye are of more value than many sparrows:

31: не бойтесь же: вы лучше многих малых птиц.
10:31  μὴ οὗν φοβεῖσθε· πολλῶν στρουθίων διαφέρετε ὑμεῖς.
10:31. nolite ergo timere multis passeribus meliores estis vos
Fear not therefore: better are you than many sparrows.
10:31. Therefore, do not be afraid. You are worth more than many sparrows.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31 (Лк XII:7 вторая половина стиха — с небольшою разницей). Смысл тот, что если бы вы и немного были лучше маленьких птичек, то и тогда о вас было бы велико попечение вашего Небесного Отца. Оно, следовательно, тем больше, чем более цена учеников превосходит цену маленьких птичек. Перевод русский не совсем точен и сделан больше по смыслу, чем буквально. В подлиннике — вы отличаетесь от многих маленьких птичек. Русск. перевод сходен с славянским, лат. Вульг., немецк. и английским переводами.
Adam Clarke: Commentary on the Bible - 1831
10:31: Fear ye not - ye are of more value - None can estimate the value of a soul, for which Christ has given his blood and life! Have confidence in his goodness; for he who so dearly purchased thee will miraculously preserve and save thee. Did the poet intend to contradict Christ when he said: -
"He sees with equal eye, as God of all,
A Hero perish, or a Sparrow fall?"
How cold and meagre is this shallow deistical saying! But could the poet mean, that a sparrow is of as much worth in the sight of God, who regards (if we may believe him) things only in general, as an immortal soul, purchased by the sacrifice of Christ?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:31: Mat 6:26, Mat 12:11, Mat 12:12; Psa 8:5; Luk 12:24; Co1 9:9, Co1 9:10
John Gill
10:31 Fear ye not therefore,.... Neither be afraid of men, nor distrust the providence of God; for if that reaches to the meanest of creatures, sparrows, and to that which is of the least account with men, the single hair of a man's head; much more must it regard the lives of men, and still more such useful lives as those of the disciples were, who were called to, and employed in preaching the everlasting Gospel; a work which so much concerned the glory of God, the interest of Christ, and the good of immortal souls:
ye are of more value than many sparrows. Two of them were worth no more than a farthing; there must be a great multitude of them to be mentioned with any man: and indeed there is no comparison between the whole species of them and the life of a single man, and much less between them and the apostles of the Lamb. Any man is more valuable, as a man, than many sparrows, and much more a Christian man, and still more an apostle: the argument then is, that if God takes care of sparrows and is concerned for their lives, much more will he take care of his faithful ministers, and not suffer their lives to be taken away, till they have done the will and work of their Lord.
Robert Jamieson, A. R. Fausset and David Brown
10:31 Fear ye not therefore, ye are of more value than many sparrows--Was ever language of such simplicity felt to carry such weight as this does? But here lies much of the charm and power of our Lord's teaching.
10:3210:32: Ամենայն որ խոստովանեսցի յիս առաջի մարդկան, խոստովանեցի՛ց եւ ես զնմանէ առաջի Հօր իմոյ որ յերկինսն է։
32 Ով որ ինձ կը խոստովանի մարդկանց առաջ, ես էլ կը խոստովանեմ նրան իմ Հօր առաջ, որ երկնքում է
32 «Ա՛րդ՝ ով որ մարդոց առջեւ զիս կը դաւանի, ես ալ զանիկա պիտի դաւանիմ Հօրս առջեւ՝ որ երկինքն է։
Ամենայն որ խոստովանեսցի յիս առաջի մարդկան, խոստովանեցից եւ ես զնմանէ առաջի Հօր իմոյ որ յերկինսն է:

10:32: Ամենայն որ խոստովանեսցի յիս առաջի մարդկան, խոստովանեցի՛ց եւ ես զնմանէ առաջի Հօր իմոյ որ յերկինսն է։
32 Ով որ ինձ կը խոստովանի մարդկանց առաջ, ես էլ կը խոստովանեմ նրան իմ Հօր առաջ, որ երկնքում է
32 «Ա՛րդ՝ ով որ մարդոց առջեւ զիս կը դաւանի, ես ալ զանիկա պիտի դաւանիմ Հօրս առջեւ՝ որ երկինքն է։
zohrab-1805▾ eastern-1994▾ western am▾
10:3232: Итак всякого, кто исповедает Меня пред людьми, того исповедаю и Я пред Отцем Моим Небесным;
10:32  πᾶς οὗν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῶ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν [τοῖς] οὐρανοῖς·
10:32. Πᾶς (All) οὖν (accordingly) ὅστις (which-a-one) ὁμολογήσει (it-shall-along-forthee-unto) ἐν (in) ἐμοὶ (unto-ME) ἔμπροσθεν (in-toward-from) τῶν (of-the-ones) ἀνθρώπων, (of-mankinds,"ὁμολογήσω (I-shall-along-forthee-unto) κἀγὼ (and-I) ἐν (in) αὐτῷ (unto-it) ἔμπροσθεν (in-toward-from) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) τοῦ (of-the-one) ἐν (in) τοῖς (unto-the-ones) οὐρανοῖς: (unto-skies)
10:32. omnis ergo qui confitebitur me coram hominibus confitebor et ego eum coram Patre meo qui est in caelisEvery one therefore that shall confess me before men, I will also confess him before my Father who is in heaven.
32. Every one therefore who shall confess me before men, him will I also confess before my Father which is in heaven.
10:32. Therefore, everyone who acknowledges me before men, I also will acknowledge before my Father, who is in heaven.
Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven:

32: Итак всякого, кто исповедает Меня пред людьми, того исповедаю и Я пред Отцем Моим Небесным;
10:32  πᾶς οὗν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῶ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν [τοῖς] οὐρανοῖς·
10:32. omnis ergo qui confitebitur me coram hominibus confitebor et ego eum coram Patre meo qui est in caelis
Every one therefore that shall confess me before men, I will also confess him before my Father who is in heaven.
10:32. Therefore, everyone who acknowledges me before men, I also will acknowledge before my Father, who is in heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32 (Лк XII:8). Букв. всякий, кто исповедует во Мне пред людьми, исповедаю и Я в нем пред Отцом Моим Небесным. Мысль, которую хотел выразить здесь Спаситель, понятна. Omologew значит, между прочим, признавать, а относительно Христа признавать Его Мессией и учение Его божественным. Такое признание может выражаться не только в словах, но и делах. — Связь с предыдущим также достаточна ясна. Заговорив о гонениях за имя Его, Спаситель здесь указывает, какие последствия их могут быть. Многих они заставят вследствие страха или мирских привязанностей отречься от Него, подобно Петру. Предусматривая это, Он и говорит о том, какие последствия могут быть такого отречения. Феофилакт объясняет, впрочем, этот стих несколько иначе. «Не сказал: кто исповедует Меня, но Мной, т. е. Моею силою. Об отрекающихся же не сказал: Мною, но от Меня, показывая этим, что отрекается тот, кто не имеет помощи свыше».
Adam Clarke: Commentary on the Bible - 1831
10:32: Whosoever therefore shall confess me before men - That is, whosoever shall acknowledge me to be the Messiah, and have his heart and life regulated by my spirit and doctrine. It is not merely sufficient to have the heart right before God; there must be a firm, manly, and public profession of Christ before men. "I am no hypocrite," says one; neither should you be. "I will keep my religion to myself" i.e. you will not confess Christ before men; then he will renounce you before God.
We confess or own Christ when we own his doctrine, his ministers, his servants, and when no fear hinders us from supporting and assisting them in times of necessity.
Albert Barnes: Notes on the Bible - 1834
10:32: Whosoever therefore shall confess me ... - The same word in the original is translated "confess" and "profess," Ti1 6:12-13; Jo2 1:7; Rom 10:10. It means to acknowledge the Lord Jesus Christ, and our dependence on him for salvation, and our attachment to him, in every proper manner. This profession may be made in uniting with a church, at the communion, in conversation, and in conduct. The Scriptures mean, by a profession of religion, an exhibition of it in every circumstance of the life and before all people. It is not merely in one act that we must do it, but in every act. We must be ashamed neither of the person, the character, the doctrines, nor the requirements of Christ. If we are; if we deny him in these things before people; if we are unwilling to express our attachment to him in every way possible, then it is right that he should "disown all connection with us," or deny us before God, and he will do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:32: confess me: Psa 119:46; Luk 12:8, Luk 12:9; Joh 9:22; Rom 10:9, Rom 10:10; Ti1 6:12, Ti1 6:13; Ti2 1:8; Jo1 4:15; Rev 2:13
him: Mat 25:34; Sa1 2:30; Rev 3:5
Geneva 1599
10:32 (7) Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
(7) The necessity and reward of openly confessing Christ.
John Gill
10:32 Whosoever therefore shall confess me before men,.... The confession of Christ here, more especially designed, does not so much intend, though it may include, that which is less public, and is necessary to be made by every believer in Christ: for it is not enough to believe in him, with the heart, but confession of him must also be made with the mouth; and which lies in ascribing their whole salvation to him, giving him the glory of it; declaring their faith in him to others, and what he has done for their souls; and subjecting themselves to his ordinances, and joining in fellowship with his church and people: which confession, as it ought to be both by words and deeds, and to be hearty and sincere, so likewise visible, open, and before men. This, I say, may be included in the sense of these words; but what they chiefly relate to, is a confession of Christ by his ministers, in the public preaching of the Gospel; who ought openly, and boldly, to acknowledge, and declare, that Christ is truly and properly God, the eternal Son of God, the only mediator between God and men, the Saviour and Redeemer of lost sinners; through whose blood alone is the forgiveness of sins, according to the riches of grace; by whose righteousness only men can be justified before God; and by whose sacrifice and satisfaction sin is only expiated; that he died for, and in the room and stead of his people, rose again for their justification, ascended to heaven in their name, is set down at the right hand of God, and ever lives to make intercession for them, and will come again, and judge both quick and dead: such a free and open confession of Christ ought to be made by all his ministers before men, and in spite of all the rage and opposition of earth and hell; and such shall not fail of being taken notice of, and requited by Christ; for he himself says,
him will I confess also before my Father which is in heaven: as he has a perfect knowledge of them, and bears an affectionate love to them; so he will openly own, and acknowledge them as his ministers, and speak in the praise and commendation of their works and labours; though they have been performed through the gifts, grace, and strength, which he has communicated to them: he will introduce them into his Father's presence, and recommend them to him, to be honoured, blessed, and glorified by him.
John Wesley
10:32 Whosoever shall confess me - Publicly acknowledge me for the promised Messiah. But this confession implies the receiving his whole doctrine, Mk 8:38, and obeying all his commandments. Lk 9:26.
Robert Jamieson, A. R. Fausset and David Brown
10:32 Whosoever therefore shall confess me before men--despising the shame.
him will I confess also before my Father which is in heaven--I will not be ashamed of him, but will own him before the most august of all assemblies.
10:3310:33: Եւ որ ուրասցի զիս առաջի մարդկան, ուրացա՛յց եւ ե՛ս զնա առաջի Հօր իմոյ՝ որ յերկինս է[188]։ [188] Յոմանս պակասի. Որ յերկինսն է։
33 Եւ ով ինձ կ’ուրանայ մարդկանց առաջ, ես էլ նրան կ’ուրանամ իմ Հօր առաջ, որ երկնքում է»:
33 Եւ ով որ մարդոց առջեւ զիս կ’ուրանայ, ես ալ զանիկա պիտի ուրանամ իմ Հօրս առջեւ՝ որ երկինքն է»։
եւ որ ուրասցի զիս առաջի մարդկան, ուրացայց եւ ես զնա առաջի Հօր իմոյ որ յերկինսն է:

10:33: Եւ որ ուրասցի զիս առաջի մարդկան, ուրացա՛յց եւ ե՛ս զնա առաջի Հօր իմոյ՝ որ յերկինս է[188]։
[188] Յոմանս պակասի. Որ յերկինսն է։
33 Եւ ով ինձ կ’ուրանայ մարդկանց առաջ, ես էլ նրան կ’ուրանամ իմ Հօր առաջ, որ երկնքում է»:
33 Եւ ով որ մարդոց առջեւ զիս կ’ուրանայ, ես ալ զանիկա պիտի ուրանամ իմ Հօրս առջեւ՝ որ երկինքն է»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3333: а кто отречется от Меня пред людьми, отрекусь от того и Я пред Отцем Моим Небесным.
10:33  ὅστις δ᾽ ἂν ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι κἀγὼ αὐτὸν ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν [τοῖς] οὐρανοῖς.
10:33. ὅστις (which-a-one) δὲ (moreover) ἀρνήσηταί ( it-might-have-denied-unto ) με (to-me) ἔμπροσθεν (in-toward-from) τῶν (of-the-ones) ἀνθρώπων, (of-mankinds," ἀρνήσομαι ( I-shall-deny-unto ) κἀγὼ (and-I) αὐτὸν (to-it) ἔμπροσθεν (in-toward-from) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) τοῦ (of-the-one) ἐν (in) τοῖς (unto-the-ones) οὐρανοῖς. (unto-skies)
10:33. qui autem negaverit me coram hominibus negabo et ego eum coram Patre meo qui est in caelisBut he that shall deny me before men, I will also deny him before my Father who is in heaven.
33. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.
10:33. But whoever will have denied me before men, I also will deny before my Father, who is in heaven.
But whosoever shall deny me before men, him will I also deny before my Father which is in heaven:

33: а кто отречется от Меня пред людьми, отрекусь от того и Я пред Отцем Моим Небесным.
10:33  ὅστις δ᾽ ἂν ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι κἀγὼ αὐτὸν ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν [τοῖς] οὐρανοῖς.
10:33. qui autem negaverit me coram hominibus negabo et ego eum coram Patre meo qui est in caelis
But he that shall deny me before men, I will also deny him before my Father who is in heaven.
10:33. But whoever will have denied me before men, I also will deny before my Father, who is in heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33 (Лк XII:9). Мысль та же, что и в предыдущем стихе, только выраженная в виде отрицания. Этот стих может служить к пояснению того, о чем говорится в предыдущем стихе.
Adam Clarke: Commentary on the Bible - 1831
10:33: Whosoever shall deny me - Whosoever prefers his worldly interest to his duty to God, sets a greater value on earthly than on heavenly things, and prefers the friendship of men to the approbation of God.
Let it be remembered, that to be renounced by Christ is to have him neither for a Mediator nor Savior. To appear before the tribunal of God without having Christ for our Advocate, and, on the contrary, to have him there as our Judge, and a witness against us, - how can a man think of this and not die with horror!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:33: deny me: Mat 26:70-75; Mar 14:30, Mar 14:72; Luk 9:26, Luk 12:9; Ti2 2:12; Pe2 2:1; Jo1 2:23
John Gill
10:33 But whosoever shall deny me before men,.... Deny that he is a disciple of Christ, and that Christ is his Lord and master, act contrary to him, deliver things repugnant to his mind and will; which for a disciple to do to his master was a very heinous crime with the Jews:
"if (say they (n)) Rabbi Jochanan, "deny" Rabbi Eleazar, his disciple, he will not "deny" Rabbi Jannai, his "master".''
Some regard may be had here to Peter's after denial of Christ; and this proviso be supposed, "except he repent", as he did. Moreover, to deny Christ, is to drop, or oppose any of those truths which regard his person, office, and grace; or to hide and conceal them from men, through fear, shame, or cowardice of mind: and even not to confess him, through fear of men, is interpreted, by Christ, a denial of him; and such who deny him in any form and shape, either by words or deeds,
him, says he,
will I also deny before my Father which is heaven; he will deny them to be disciples, or that they belong to him; he will deny that he ever knew them, loved or approved of them; he will declare in the presence of his Father, his disapprobation of them, his indignation against them, that they are workers of iniquity; yea, he will do more, he will banish them from his presence, and send them into everlasting burnings.
(n) Juchasin, fol. 80. 2.
John Wesley
10:33 Whosoever shall deny me before men - To which ye will be strongly tempted. For Think not that I am come - That is, think not that universal peace will be the immediate consequence of my coming. Just the contrary. Both public and private divisions will follow, wheresoever my Gospel comes with power. Ye - this is not the design, though it be the event of his coming, through the opposition of devils and men. Lk 12:51.
Robert Jamieson, A. R. Fausset and David Brown
10:33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven--before that same assembly: "He shall have from Me his own treatment of Me on the earth." (But see on Mt 16:27).
10:3410:34: Մի՛ համարիք եթէ եկի արկանել խաղաղութիւն յերկիր. ո՛չ եկի արկանել խաղաղութիւն, այլ սո՛ւր.
34 «Մի՛ կարծէք, թէ եկայ խաղաղութիւն հաստատելու երկրի վրայ. չեկայ հաստատելու խաղաղութիւն, այլ՝ սուր
34 «Մի՛ կարծէք թէ ես երկրի վրայ խաղաղութիւն ձգելու եկայ։ Խաղաղութիւն ձգելու չեկայ, հապա՝ սուր։
Մի՛ համարիք եթէ եկի արկանել խաղաղութիւն յերկիր. ոչ եկի արկանել խաղաղութիւն, այլ` սուր:

10:34: Մի՛ համարիք եթէ եկի արկանել խաղաղութիւն յերկիր. ո՛չ եկի արկանել խաղաղութիւն, այլ սո՛ւր.
34 «Մի՛ կարծէք, թէ եկայ խաղաղութիւն հաստատելու երկրի վրայ. չեկայ հաստատելու խաղաղութիւն, այլ՝ սուր
34 «Մի՛ կարծէք թէ ես երկրի վրայ խաղաղութիւն ձգելու եկայ։ Խաղաղութիւն ձգելու չեկայ, հապա՝ սուր։
zohrab-1805▾ eastern-1994▾ western am▾
10:3434: Не думайте, что Я пришел принести мир на землю; не мир пришел Я принести, но меч,
10:34  μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν.
10:34. Μὴ (Lest) νομίσητε (ye-might-have-parceleed-to) ὅτι (to-which-a-one) ἦλθον (I-had-came) βαλεῖν (to-have-had-casted) εἰρήνην (to-a-peace) ἐπὶ (upon) τὴν (to-the-one) γῆν: (to-a-soil) οὐκ (not) ἦλθον (I-had-came) βαλεῖν (to-have-had-casted) εἰρήνην (to-a-peace,"ἀλλὰ (other) μάχαιραν. (to-a-knife)
10:34. nolite arbitrari quia venerim mittere pacem in terram non veni pacem mittere sed gladiumDo not think that I came to send peace upon earth: I came not to send peace, but the sword.
34. Think not that I came to send peace on the earth: I came not to send peace, but a sword.
10:34. Do not think that I came to send peace upon the earth. I came, not to send peace, but the sword.
Think not that I am come to send peace on earth: I came not to send peace, but a sword:

34: Не думайте, что Я пришел принести мир на землю; не мир пришел Я принести, но меч,
10:34  μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν.
10:34. nolite arbitrari quia venerim mittere pacem in terram non veni pacem mittere sed gladium
Do not think that I came to send peace upon earth: I came not to send peace, but the sword.
10:34. Do not think that I came to send peace upon the earth. I came, not to send peace, but the sword.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34 Параллельное место у Луки XII:51, где та же мысль выражена несколько иначе. Лучшим объяснением этого стиха могут служить слова Златоуста: «как же Сам Он заповедовал им (ученикам), входя в каждый дом, приветствовать миром? Почему же, равным образом, ангелы воспевали: слава в вышних Богу и на земли мир? Почему также и все пророки благовествовали о том же? Потому что тогда особенно и водворяется мир, когда зараженное болезнью отсекается, когда враждебное отделяется. Только таким образом возможно небу соединиться с землею. Ведь и врач тогда спасает прочие части тела, когда отсекает от него неизлечимый член; равно и военачальник восстановляет спокойствие, когда разрушает согласие между заговорщиками». Далее Златоуст говорит: «единомыслие не всегда бывает хорошо; и разбойники бывают согласны. И так брань была следствием не Христова определения, а делом воли самих людей. Сам Христос хотел, чтобы все были единогласны в деле благочестия; но как люди разделились между собою, то и произошла брань».
Adam Clarke: Commentary on the Bible - 1831
10:34: Think not that I am come to send peace, etc. - The meaning of this difficult passage will be plain, when we consider the import of the word peace, and the expectation of the Jews. I have already had occasion to remark, (Mat 10:12), that the word שלום shalom, rendered by the Greeks ειρηνη, was used among the Hebrews to express all possible blessings, temporal and spiritual; but especially the former. The expectation of the Jews was, that, when the Messiah should come, all temporal prosperity should be accumulated on the land of Judea; therefore την γην, in this verse, should not be translated the earth, but this land. The import of our Lord's teaching here is this, Do not imagine, as the Jews in general vainly do, that I am come to send forth, (βαλλειν), by forcing out the Roman power, that temporal prosperity which they long for; I am not come for this purpose, but to send forth (βαλλειν) the Roman sword, to cut off a disobedient and rebellious nation, the cup of whose iniquity is already full, and whose crimes cry aloud for speedy vengeance. See also on Luk 12:49 (note). From the time they rejected the Messiah, they were a prey to the most cruel and destructive factions; they employed their time in butchering one another, till the Roman sword was unsheathed against them, and desolated the land.
Albert Barnes: Notes on the Bible - 1834
10:34: Think not that I am come ... - This is taken from Mic 7:6. Christ did not here mean to say that the object of his coming was to produce discord and contention, for he was the Prince of Peace, Isa 9:6; Isa 11:6; Luk 2:14; but he means to say that such would be one of the effects of his coming. One part of a family that was opposed to Him would set themselves against those who believed in him. The wickedness of men, and not the religion of the gospel, is the cause of this hostility. It is unnecessary to say that no prophecy has been more strikingly fulfilled; and it will continue to be fulfilled until all unite in obeying his commandments. Then his religion will produce universal peace. Compare the notes at Mat 10:21.
But a sword - The sword is an instrument of death, and to send a sword is the same as to produce hostility and war.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:34: that I: Jer 15:10; Luk 12:49-53; Joh 7:40-52; Act 13:45-50, Act 14:2, Act 14:4
Geneva 1599
10:34 (8) Think not that I am come to send peace on earth: I came not to send peace, but a sword.
(8) Civil dissentions follow the preaching of the gospel.
John Gill
10:34 Think not ye that I am come to send peace on earth,.... The Jews had a notion of great outward peace and prosperity in the days of the Messiah; which was grounded on several prophecies of the Old Testament, not rightly understood by them; and the disciples of Christ had imbibed the same notion: wherefore our Lord thought fit to let them know the contrary; and that they must not expect outward ease and quiet, and worldly tranquillity would attend their ministry; for though he came to be a peace maker between God and sinners, by the blood of his cross; and was both the author and donor of spiritual peace to his people; and the Gospel he brought with him, and sent them to preach, was the Gospel of peace; which, accompanied with his power, would produce peace in the consciences of men, and be the means of cultivating and maintaining peace among the saints; yet "peace on earth" in a temporal sense, whether in the world in general, or in Judea in particular, must not be expected as the consequence of his coming; so far from it, that he subjoins,
I came, not to send peace, but a sword. By the "sword" may be meant the Gospel, which is the means of dividing and separating the people of Christ from the men of the world, and from their principles and practices, and one relation from another; as also of divisions, discords, and persecutions arising from it: not that it was the intention and design of Christ, in coming into the world, to foment and encourage such things; but this, through the malice and wickedness of men, was eventually the effect and consequence of his coming; see Lk 12:51 where, instead of a "sword", it is "division"; because the sword divides asunder, as does the sword of the Spirit, the word of God.
Robert Jamieson, A. R. Fausset and David Brown
10:34 Think not that I am come to send peace on earth: I came not to send peace, but a sword--strife, discord, conflict; deadly opposition between eternally hostile principles, penetrating into and rending asunder the dearest ties.
10:3510:35: քանզի եկի քակե՛լ զայր՝ ՚ի հօրէ իւրմէ, եւ զդուստր ՚ի մօրէ, եւ զհարսն ՚ի սկեսրէ՛ իւրմէ[189]. [189] Ոմանք յաւելուն. ՚Ի մօրէ իւրմէ։
35 քանի որ եկայ, որ բաժանեմ որդուն իր հօրից, եւ դստերը՝ իր մօրից, եւ հարսին՝ իր կեսուրից
35 Վասն զի եկայ տղան իր հօրմէն զատելու ու աղջիկը՝ իր մօրմէն ու հարսը՝ կեսուրէն։
քանզի եկի քակել զայր ի հօրէ իւրմէ, եւ զդուստր ի մօրէ իւրմէ, եւ զհարսն ի սկեսրէ իւրմէ:

10:35: քանզի եկի քակե՛լ զայր՝ ՚ի հօրէ իւրմէ, եւ զդուստր ՚ի մօրէ, եւ զհարսն ՚ի սկեսրէ՛ իւրմէ[189].
[189] Ոմանք յաւելուն. ՚Ի մօրէ իւրմէ։
35 քանի որ եկայ, որ բաժանեմ որդուն իր հօրից, եւ դստերը՝ իր մօրից, եւ հարսին՝ իր կեսուրից
35 Վասն զի եկայ տղան իր հօրմէն զատելու ու աղջիկը՝ իր մօրմէն ու հարսը՝ կեսուրէն։
zohrab-1805▾ eastern-1994▾ western am▾
10:3535: ибо Я пришел разделить человека с отцом его, и дочь с матерью ее, и невестку со свекровью ее.
10:35  ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς,
10:35. ἦλθον (I-had-came) γὰρ (therefore) διχάσαι (to-have-split-to) ἄνθρωπον (to-a-mankind) κατὰ ( down ) τοῦ ( of-the-one ) πατρὸς ( of-a-father ) αὐτοῦ ( of-it ) καὶ ( and ) θυγατέρα ( to-a-daughter ) κατὰ ( down ) τῆς ( of-the-one ) μητρὸς ( of-a-mother ) αὐτῆς ( of-it ) καὶ ( and ) νύμφην ( to-a-briding ) κατὰ ( down ) τῆς ( of-the-one ) πενθερᾶς ( of-en-mourned ) αὐτῆς , ( of-it ,"
10:35. veni enim separare hominem adversus patrem suum et filiam adversus matrem suam et nurum adversus socrum suamFor I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
35. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law:
10:35. For I came to divide a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.
For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law:

35: ибо Я пришел разделить человека с отцом его, и дочь с матерью ее, и невестку со свекровью ее.
10:35  ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς,
10:35. veni enim separare hominem adversus patrem suum et filiam adversus matrem suam et nurum adversus socrum suam
For I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
10:35. For I came to divide a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35 и 36. (Лк XII:52, 53). Здесь высказывается мысль, которая, вероятно, иудеям была хорошо известна, потому что слова Христа представляют цитацию из Мих VII:6: «ибо сын позорит отца, дочь восстает против матери, невестка — против свекрови своей; враги человеку — домашние его».
Adam Clarke: Commentary on the Bible - 1831
10:35: I am come to set a man at variance - The spirit of Christ can have no union with the spirit of the world. Even a father, while unconverted, will oppose a godly child. Thus the spirit that is in those who sin against God is opposed to that spirit which is in the followers of the Most High. It is the spirits then that are in opposition, and not the persons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:35: Mat 10:21, Mat 24:10; Mic 7:5; Mar 13:12; Luk 21:16
John Gill
10:35 For I am come to set a man at variance against,.... Or "to divide a man from his father". Here our Lord opens and explains what he means by the sword, intestine divisions, domestic broils, family differences, as well as such as appear in towns, cities, and kingdoms, which are exemplified by other instances following;
and the daughter against her mother, and the daughter-in-law against her mother-in-law: the case is this, a father believing in Christ, embracing his Gospel, and submitting to his institutions, is contradicted, opposed, and persecuted by his own son, and a mother by her own daughter; in both which relations, natural affection knit them together; and the mother-in-law by her daughter-in-law, who before lived together in the most peaceable, kind, and tender manner: which must be imputed, not to Christ, and the doctrines of Christ, and the natural tendency of them, embraced by the father, the mother, and mother-in-law; but to the natural enmity of the son, the daughter, and the daughter-in-law, to everything divine, spiritual, and evangelical, or "vice versa".
Robert Jamieson, A. R. Fausset and David Brown
10:35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law--(See on Lk 12:51).
10:3610:36: եւ թշնամի՛ք առն՝ ընտանիք իւր։
36 Մարդու թշնամիները իր տնեցիները կը լինեն
36 Մարդուն թշնամիները իր ընտանիքը պիտի ըլլան։
եւ թշնամիք առն` ընտանիք իւր:

10:36: եւ թշնամի՛ք առն՝ ընտանիք իւր։
36 Մարդու թշնամիները իր տնեցիները կը լինեն
36 Մարդուն թշնամիները իր ընտանիքը պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
10:3636: И враги человеку--домашние его.
10:36  καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ.
10:36. καὶ (and) ἐχθροὶ ( en-enmitied ) τοῦ ( of-the-one ) ἀνθρώπου ( of-a-mankind ) οἱ ( the-ones ) οἰκιακοὶ ( house-belonged-of ) αὐτοῦ . ( of-it )
10:36. et inimici hominis domestici eiusAnd a man's enemies shall be they of his own household.
36. and a man’s foes they of his own household.
10:36. And the enemies of a man will be those of his own household.
And a man' s foes [shall be] they of his own household:

36: И враги человеку--домашние его.
10:36  καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ.
10:36. et inimici hominis domestici eius
And a man's enemies shall be they of his own household.
10:36. And the enemies of a man will be those of his own household.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:36: A man's foes shall be they of his own household - Our Lord refers here to their own traditions. So Sota, fol. 49. "A little before the coming of the Messiah, the son shall insult the father, the daughter rebel against her mother, the daughter-in-law against her mother-in-law; and each man shall have his own household fur his enemies." Again, in Sanhedrin, fol. 97, it is said: "In the age in which the Messiah shall come, the young men shall turn the elders into ridicule; the elders shall rise up against the youth, the daughter against her mother, the daughter-in-law against her mother-in-law; and the man of that age shall be excessively impudent; nor shall the son reverence his father." These are most remarkable sayings, and, by them, our Lord shows them that he was the Messiah, for all these things literally took place shortly after their final rejection of Christ. See the terrible account, given by Josephus, relative to the desolations of those times. Through the just judgment of God, they who rejected the Lord that bought them became abandoned to every species of iniquity; they rejected the salvation of God, and fell into the condemnation of the devil.
Father Quesnel's note on this place is worthy of deep attention. "The father (says he) is the enemy of his son, when, through a bad education, an irregular love, and a cruel indulgence, he leaves him to take a wrong bias, instructs him not in his duty, and fills his mind with ambitious views. The son is the father's enemy, when he is the occasion of his doing injustice, in order to heap up an estate for him, and to make his fortune. The mother is the daughter's enemy, when she instructs her to please the world, breeds her up in excess and vanity, and suffers any thing scandalous or unseemly in her dress. The daughter is the mother's enemy, when she becomes her idol, when she engages her to comply with her own irregular inclinations, and to permit her to frequent balls and plays. The master is the enemy of his servant, and the servant that of his master, when the one takes no care of the other's salvation, and the latter is subservient to his master's passions."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:36: Gen 3:15, Gen 4:8-10, Gen 37:17-28; Sa1 17:28; Sa2 16:11; Job 19:13-19; Psa 41:9, Psa 55:13; Jer 12:6, Jer 20:10; Mic 7:6; Joh 13:8
John Gill
10:36 And a man's foes shall be they of his own household. His children, and his servants, such that he has either begotten and brought up, or are daily fed at his table, and maintained by him. This, with the former instances, are borrowed from Mic 7:6 and the times of the Gospel are set forth in the same dismal and black characters, as those in which the prophet lived; and much such a description do the Jews themselves give, of the times of their expected Messiah; which agreeing in words, as well as things, I cannot forbear transcribing.
"The government shall be turned to heresy (Sadducism), and there will be no reproof; the synagogue shall become a brothel house, Galilee shall be destroyed, and Gablan shall be laid waste, and the men of the border shall wander from city to city, and shall obtain no mercy; the wisdom of the Scribes shall stink, and they that fear to sin shall be despised, and truth shall fail; young men shall turn pale, or put to shame, the faces of old men, and old men shall stand before young men; the "son" shall deal basely "with his father, the daughter shall rise up against her mother, and the daughter-in-law against her mother-in-law, and the enemies of a man shall be they of his own house": the face of that generation shall be as the face of a dog, and the son shall not reverence his father (o).''
All which characters, how exactly they agree with the generation in which Christ lived, is easy to observe.
(o) Misn. Sota, c. 9. sect. 15. T. Bab. Sanhedrim, fol. 97. 1. Zohar in Num. fol. 102. 3. & Raya Mehimna in ib. in Lev. fol. 28. 2. Shirhashirim Rabba, fol. 11. 4. Derech Eretz Zuta, fol. 19. 4.
John Wesley
10:36 And the foes of a man - That loves and follows me. Mic 7:6.
Robert Jamieson, A. R. Fausset and David Brown
10:36 And a man's foes shall be they of his own household--This saying, which is quoted, as is the whole verse, from Mic 7:6, is but an extension of the Psalmist's complaint (Ps 41:9; Ps 55:12-14), which had its most affecting illustration in the treason of Judas against our Lord Himself (Jn 13:18; Mt 26:48-50). Hence would arise the necessity of a choice between Christ and the nearest relations, which would put them to the severest test.
10:3710:37: Որ սիրէ զհայր կամ զմայր առաւել քան զիս, ո՛չ է ինձ արժանի։ Եւ որ սիրէ զուստր կամ զդուստր առաւել քան զիս, չէ՛ ինձ արժանի[190]։ [190] Ոմանք. Չէ՛ ինձ արժ՛՛։
37 Ով իր հօրը եւ կամ մօրը ինձնից աւելի է սիրում, ինձ արժանի չէ. ով իր որդուն կամ դստերը ինձնից աւելի է սիրում, ինձ արժանի չէ
37 Ան որ հայրը կամ մայրը ինձմէ աւելի կը սիրէ, ինծի արժանի չէ եւ ան որ տղան կամ աղջիկը ինձմէ աւելի կը սիրէ, ինծի արժանի չէ։
Որ սիրէ զհայր կամ զմայր առաւել քան զիս` ոչ է ինձ արժանի. եւ որ սիրէ զուստր կամ զդուստր առաւել քան զիս` չէ ինձ արժանի:

10:37: Որ սիրէ զհայր կամ զմայր առաւել քան զիս, ո՛չ է ինձ արժանի։ Եւ որ սիրէ զուստր կամ զդուստր առաւել քան զիս, չէ՛ ինձ արժանի[190]։
[190] Ոմանք. Չէ՛ ինձ արժ՛՛։
37 Ով իր հօրը եւ կամ մօրը ինձնից աւելի է սիրում, ինձ արժանի չէ. ով իր որդուն կամ դստերը ինձնից աւելի է սիրում, ինձ արժանի չէ
37 Ան որ հայրը կամ մայրը ինձմէ աւելի կը սիրէ, ինծի արժանի չէ եւ ան որ տղան կամ աղջիկը ինձմէ աւելի կը սիրէ, ինծի արժանի չէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:3737: Кто любит отца или мать более, нежели Меня, не достоин Меня; и кто любит сына или дочь более, нежели Меня, не достоин Меня;
10:37  ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος· καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος·
10:37. Ὁ (The-one) φιλῶν (caring-unto) πατέρα (to-a-father) ἢ (or) μητέρα (to-a-mother) ὑπὲρ (over) ἐμὲ (to-ME) οὐκ (not) ἔστιν (it-be) μου (of-me) ἄξιος: (deem-belonged) καὶ (and) ὁ (the-one) φιλῶν (caring-unto) υἱὸν (to-a-son) ἢ (or) θυγατέρα (to-a-daughter) ὑπὲρ (over) ἐμὲ (to-ME) οὐκ (not) ἔστιν (it-be) μου (of-me) ἄξιος: (deem-belonged)
10:37. qui amat patrem aut matrem plus quam me non est me dignus et qui amat filium aut filiam super me non est me dignusHe that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me.
37. He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me.
10:37. Whoever loves father or mother more than me is not worthy of me. And whoever loves son or daughter above me is not worthy of me.
He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me:

37: Кто любит отца или мать более, нежели Меня, не достоин Меня; и кто любит сына или дочь более, нежели Меня, не достоин Меня;
10:37  ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος· καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος·
10:37. qui amat patrem aut matrem plus quam me non est me dignus et qui amat filium aut filiam super me non est me dignus
He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me.
10:37. Whoever loves father or mother more than me is not worthy of me. And whoever loves son or daughter above me is not worthy of me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37 (Лк XIV:26). У Луки выражена та же мысль, но только гораздо сильнее. Вместо: «кто любит более» — если кто «не возненавидит отца своего, и матери, и жены, и детей» и проч. Объясняли выражения обоих евангелистов в том смысле, что здесь говорится о большей любви к Спасителю и вообще, и когда того требуют обстоятельства, например, когда с заповедями Его не согласны ближайшие родственники, когда любовь к ним потребовала бы нарушения этих заповедей. Или: любовь ко Христу должна отличаться такою силою, что любовь к отцу, матери и другим должна казаться в сравнении с любовью ко Христу ненавистью. Нужно заметить, что слова эти напоминают Втор XXXIII:9, где Левий «говорит об отце и матери своей: я на них не смотрю, и братьев своих не признает, и сыновей своих не знает; ибо они, левиты, слова Твои хранят и завет Твой соблюдают»; и Исх XXXII:26–29, где говорится об избиении Израильтян после устройства золотого тельца, когда каждый убивал брата своего, друга, ближнего своего. Таким образом, и в Ветхом Завете нет недостатка в примерах, когда исполнение заповедей Господних требовало ненависти и даже убийств близких людей. Но нельзя, конечно, думать, что Христос внушает Своими словами какую бы то ни было ненависть к близким, и что эта заповедь Его отличается какою бы та было черствостью. В жизни совсем не безызвестны случаи, когда любовь, например, к друзьям превышает любовь к самым близким родственникам. Слова Спасителя указывают на божественное и возвышенное самосознание Сына Человеческого; и никто, по здравом рассуждении, не может сказать, что Он требовал здесь чего-либо превышающего человеческие силы, безнравственного или незакономерного.
Adam Clarke: Commentary on the Bible - 1831
10:37: He that loveth father or mother more than me - He whom we love the most is he whom we study most to please, and whose will and interests we prefer in all cases. If, in order to please a father or mother who are opposed to vital godliness, we abandon God's ordinances and followers, we are unworthy of any thing but hell.
Albert Barnes: Notes on the Bible - 1834
10:37: He that loveth father or mother ... - The meaning of this is clear. Christ must be loved supremely, or he is not loved at all. If we are not willing to give up all earthly possessions, and forsake all earthly friends, and if we do not obey him rather than all others, we have no true attachment to him.
Is not worthy of me - Is not appropriate to be regarded as a follower of me, or is not a Christian.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:37: that loveth father: Mat 22:37; Deu 33:9; Luk 14:26; Joh 5:23, Joh 21:15-17; Co2 5:14, Co2 5:15; Phi 3:7-9
not: Mat 22:8; Luk 20:35, Luk 21:36; Th2 1:5-7; Rev 3:4
Geneva 1599
10:37 (9) He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
(9) Without exception, nothing is to be preferred before our duty to God.
John Gill
10:37 He that loveth father or mother more than me,.... The design of these words, is not at all to lessen the due affection of children to their parents; or to detract from the respect and esteem, in which they ought to be had by them: it is the duty of children, to love, honour, and, obey them; who have been the means of bringing them into the world, and of bringing them up in it; nor do any of the doctrines of Christ break in upon the ties and obligations of nature, or in the least set aside any of the duties of natural religion: but the intent of this passage is, to show, that as Christ is infinitely above all creatures, he is to be loved above the nearest and dearest relations and friends; being God over all blessed for ever, and also the Saviour and Redeemer; which itself, makes him more amiable and lovely than a common parent. That man therefore, that prefers father and mother to Christ, and their instructions, and orders, to the truths and ordinances of Christ: who, to please them, breaks the commands of Christ, rejects his Gospel, and either denies him, or does not confess him, our Lord says,
is not worthy of me; or, as in Munster's Hebrew Gospel, he is not , "fit for me": it is not fit and proper, that such a person should name the name of Christ, or be called by his name, and should be reckoned one of his disciples; he is not fit to be a member of the church of Christ on earth, nor for the kingdom of heaven, but deserves to be rejected by him, and everlastingly banished his presence: for otherwise no man, let him behave ever so well, is worthy of relation to Christ, and interest in him; or of his grace, righteousness, presence, kingdom and glory. The same is the sense of the following clause,
and he that loveth son or daughter more than me, is not worthy of me: whoever, to gratify a child, drops the profession of Christ, renounces his Gospel, and neglects his commands, it is not proper and convenient that he should bear the name of Christ, be accounted one of his, or be treated as such, but all the reverse.
John Wesley
10:37 He that loveth father or mother more than me - He that is not ready to give up all these, when they stand in competition with his duty.
Robert Jamieson, A. R. Fausset and David Brown
10:37 He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me--(Compare Deut 33:9). As the preference of the one would, in the case supposed, necessitate the abandonment of the other, our Lord here, with a sublime, yet awful self-respect, asserts His own claims to supreme affection.
10:3810:38: Եւ որ ո՛չ առնու զխա՛չ իւր՝ եւ գայ զկնի իմ, չէ՛ ինձ արժանի։
38 Եւ ով իր խաչը չի վերցնում ու իմ յետեւից չի գալիս, ինձ արժանի չէ
38 Ան որ իր խաչը չ’առներ ու իմ ետեւէս գար, ինծի արժանի չէ։
Եւ որ ոչ առնու զխաչ իւր եւ գայ զկնի իմ` չէ ինձ արժանի:

10:38: Եւ որ ո՛չ առնու զխա՛չ իւր՝ եւ գայ զկնի իմ, չէ՛ ինձ արժանի։
38 Եւ ով իր խաչը չի վերցնում ու իմ յետեւից չի գալիս, ինձ արժանի չէ
38 Ան որ իր խաչը չ’առներ ու իմ ետեւէս գար, ինծի արժանի չէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:3838: и кто не берет креста своего и следует за Мною, тот не достоин Меня.
10:38  καὶ ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστιν μου ἄξιος.
10:38. καὶ (and) ὃς (which) οὐ (not) λαμβάνει (it-taketh) τὸν (to-the-one) σταυρὸν (to-a-stake) αὐτοῦ (of-it) καὶ (and) ἀκολουθεῖ (it-patheth-along-unto) ὀπίσω (aback-unto-which) μου, (of-me,"οὐκ (not) ἔστιν (it-be) μου (of-me) ἄξιος. (deem-belonged)
10:38. et qui non accipit crucem suam et sequitur me non est me dignusAnd he that taketh not up his cross, and followeth me, is not worthy of me.
38. And he that doth not take his cross and follow after me, is not worthy of me.
10:38. And whoever does not take up his cross, and follow me is not worthy of me.
And he that taketh not his cross, and followeth after me, is not worthy of me:

38: и кто не берет креста своего и следует за Мною, тот не достоин Меня.
10:38  καὶ ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστιν μου ἄξιος.
10:38. et qui non accipit crucem suam et sequitur me non est me dignus
And he that taketh not up his cross, and followeth me, is not worthy of me.
10:38. And whoever does not take up his cross, and follow me is not worthy of me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38 (Мк VIII:34; Лк IX:23; XIV:26). Реальный смысл этого изречения вполне понятен. Следовать за Христом — значит, прежде всего, взять крест. Здесь в первый раз буквальная речь о кресте в Евангелии Матфея. Спаситель Сам уже нес в то время этот крест втайне. Несение креста другими предполагается добровольным. Буквально понимать это выражение нет никакой надобности. Под крестом разумеются вообще страдания. Выражение это встречается еще у Матфея XVI:24.
Adam Clarke: Commentary on the Bible - 1831
10:38: He that taketh not his cross - i.e. He who is not ready, after my example, to suffer death in the cause of my religion, is not worthy of me, does not deserve to be called my disciple.
This alludes to the custom of causing the criminal to bear his own cross to the place of execution; so Plutarch, ΕκαϚος των κακουργων εκφερει τον αυτου Ϛαυρον. Each of the malefactors carries on his own cross. See Joh 19:17.
Albert Barnes: Notes on the Bible - 1834
10:38: And he that taketh not his cross ... - When persons were condemned to be crucified, a part of the sentence was that they should carry the cross on which they were to die to the place of execution. Thus, Christ carried his, until he fainted from fatigue and exhaustion. See notes at Mat 27:31. The cross was usually composed of two rough beams of wood, united in the form of this figure of a cross It was an instrument of death. See the notes at Mat 27:31-32. To carry it was burdensome, was disgraceful, was trying to the feelings, was an addition to the punishment. So "to carry the cross" is a figurative expression, denoting that we must endure whatever is burdensome, or is trying, or is considered disgraceful, in following Christ. It consists simply in doing our duty, let the people of the world think of it or speak of it as they may. It does not consist in making trouble for ourselves, or doing things merely "to be opposed;" it is doing just what is required of us in the Scriptures, let it produce whatever shame, disgrace, or pain it may. This every follower of Jesus is required to do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:38: Mat 16:24, Mat 27:32; Mar 8:34, Mar 10:21; Luk 9:23, Luk 9:24, Luk 14:27; Joh 19:17
John Gill
10:38 And he that taketh not his cross,.... By the "cross", which was a Roman punishment, whereby malefactors were put to death, are meant all sorts of afflictions, reproaches, persecutions, and death itself; and particularly the ill will, hatred, and persecution, of near relations and friends, which must be expected by such, who bear a faithful testimony for Christ. Every minister of Christ, or professor of his name, has "his" own cross, his own particular afflictions, appointed by God, and laid on him by Christ, and which he should cheerfully take up, and patiently bear, for his sake. The allusion is to the custom of persons sentenced to be crucified, to carry their own cross, as Christ did his, and Simon the Cyrenian for him; and which our Lord here may have a respect unto, as well knowing what death he was to die, and that some of his disciples also would die the same death: wherefore Christ says,
and followeth after me; led on by his example, to preach or profess the Gospel, submit to the ordinances of it, and cheerfully suffer for the sake of it, when called to it. If a man, who would be thought to be a disciple of Christ, is not willing to do all this, but, in order to avoid it, complies with his friends, conforms to the world, and turns his back on Christ; of such an one he may well say, he
is not worthy of me; it is not convenient that he should stand among his disciples and followers.
John Wesley
10:38 He that taketh not his cross - That is, whatever pain or inconvenience cannot be avoided, but by doing some evil, or omitting some good. Mt 16:24; Lk 14:27.
Robert Jamieson, A. R. Fausset and David Brown
10:38 And he that taketh not his cross, and followeth after me, is not worthy of me--a saying which our Lord once and again emphatically reiterates (Mt 16:24; Lk 9:23; Lk 14:27). We have become so accustomed to this expression--"taking up one's cross"--in the sense of "being prepared for trials in general for Christ's sake," that we are apt to lose sight of its primary and proper sense here--"a preparedness to go forth even to crucifixion," as when our Lord had to bear His own cross on His way to Calvary--a saying the more remarkable as our Lord had not as yet given a hint that He would die this death, nor was crucifixion a Jewish mode of capital punishment.
10:3910:39: Որ գտանէ զանձն իւր՝ կորուսցէ՛ զնա, եւ որ կորոյս զանձն իւր վասն իմ, գտցէ՛ զնա[191]։ [191] Ոմանք. Եւ որ կորուսցէ զան՛՛։
39 Ով որ իր անձը գտնում է, այն կը կորցնի. եւ ով իր անձը կորցրեց ինձ համար, այն կը գտնի
39 Ան որ իր անձը կը գտնէ, պիտի կորսնցնէ զանիկա եւ ան որ իր անձը ինծի համար կը կորսնցնէ, պիտի գտնէ զանիկա»։
Որ գտանէ զանձն իւր` կորուսցէ զնա. եւ որ կորոյս զանձն իւր վասն իմ` գտցէ զնա:

10:39: Որ գտանէ զանձն իւր՝ կորուսցէ՛ զնա, եւ որ կորոյս զանձն իւր վասն իմ, գտցէ՛ զնա[191]։
[191] Ոմանք. Եւ որ կորուսցէ զան՛՛։
39 Ով որ իր անձը գտնում է, այն կը կորցնի. եւ ով իր անձը կորցրեց ինձ համար, այն կը գտնի
39 Ան որ իր անձը կը գտնէ, պիտի կորսնցնէ զանիկա եւ ան որ իր անձը ինծի համար կը կորսնցնէ, պիտի գտնէ զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3939: Сберегший душу свою потеряет ее; а потерявший душу свою ради Меня сбережет ее.
10:39  ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν, καὶ ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν.
10:39. ὁ (The-one) εὑρὼν (having-had-found) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) ἀπολέσει (it-shall-destruct-off) αὐτήν, (to-it,"καὶ (and) ὁ (the-one) ἀπολέσας (having-destructed-off) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) ἕνεκεν (in-out-in) ἐμοῦ (of-ME) εὑρήσει (it-shall-find) αὐτήν. (to-it)
10:39. qui invenit animam suam perdet illam et qui perdiderit animam suam propter me inveniet eamHe that findeth his life, shall lose it: and he that shall lose his life for me, shall find it.
39. He that findeth his life shall lose it; and he that loseth his life for my sake shall find it.
10:39. Whoever finds his life, will lose it. And whoever will have lost his life because of me, shall find it.
He that findeth his life shall lose it: and he that loseth his life for my sake shall find it:

39: Сберегший душу свою потеряет ее; а потерявший душу свою ради Меня сбережет ее.
10:39  ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν, καὶ ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν.
10:39. qui invenit animam suam perdet illam et qui perdiderit animam suam propter me inveniet eam
He that findeth his life, shall lose it: and he that shall lose his life for me, shall find it.
10:39. Whoever finds his life, will lose it. And whoever will have lost his life because of me, shall find it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39 (Мк VIII:35; Лк IX:24). Букв. «нашедший душу свою…» «найдет ее». Кроме указанного места, изречение в несколько измененном виде встречается еще у Матфея XVI:25; Лк IX:24; XVII:33; Ин XII:25.
Adam Clarke: Commentary on the Bible - 1831
10:39: He that findeth his life, etc. - i.e. He who, for the sake of his temporal interest, abandons his spiritual concerns, shall lose his soul; and he who, in order to avoid martyrdom, abjures the pure religion of Christ, shall lose his soul, and perhaps his life too. He that findeth his life shall lose it, was literally fulfilled in Archbishop Cranmer. He confessed Christ against the devil, and his eldest son, the pope. He was ordered to be burnt; to save his life he recanted, and was, notwithstanding, burnt. Whatever a man sacrifices to God is never lost, for he finds it again in God.
There is a fine piece on this subject in Juvenal, Sat. viii. l. 80, which deserves to be recorded here.
- ambiguae si quando citabere testis
Incertaeque rei, Phalaris liect imperet ut sis
Falsus, et admoto dictet perjuria tauro,
Summum crede nefas Animam praeferre Pudori
Et propter Vitam Vivendi perdere causas
- If ever call'd
To give thy witness in a doubtful case,
Though Phalaris himself should bid thee lie,
On pain of torture in his flaming bull,
Disdain to barter innocence for life;
To which life owes its lustre and its worth
Wakefield
Albert Barnes: Notes on the Bible - 1834
10:39: He that findeth his life ... - The word "life" in this passage is used evidently in two senses. The meaning may be expressed thus: He that is anxious to save his "temporal" life, or his comfort and security here, shall lose "eternal" life, or shall fail of heaven. He that is willing to risk or lose his comfort and "life" here for my sake, shall find "life" everlasting, or shall be saved. The manner of speaking is similar to that where he said, "Let the dead bury their dead." See notes at Mat 8:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:39: Mat 16:25, Mat 16:26; Mar 8:35, Mar 8:36; Luk 17:33; Joh 12:25; Phi 1:20, Phi 1:21; Ti2 4:6-8; Rev 2:10
Geneva 1599
10:39 He that (p) findeth his life shall lose it: and he that loseth his life for my sake shall find it.
(p) They are said to find their life, who deliver it out of danger: and this is spoken against the opinion of the people, who think those that die are certainly lost, because they think not of the life to come.
John Gill
10:39 He that findeth his life shall lose it,.... That man that seeks to preserve his life, and the temporal enjoyments of it, by a sinful compliance with his friends and the world, and by a denial of Christ, or non-confession of him; if he is not, by the providence of God, deprived of the good things of life, and dies a shameful death, both which are sometimes the case of such persons; yet he is sure to lose the happy and eternal life of his soul and body, in the world to come: so that the present finding of life, or the possession of it, on such sinful terms, will in the issue prove an infinite and irreparable loss unto him. On the other hand, Christ observes,
he that loseth his life for my sake, shall find it. That man that is willing to forego the present advantages of life, to suffer reproach and persecution, and lay down his life cheerfully for the sake of Christ and his Gospel, for the profession of his name, rather than drop, deny, conceal, or neglect any truth and ordinance of his, shall find his soul possessed of eternal life, as soon as separated from his body; and shall find his corporal life again, in the resurrection morn, to great advantage; and shall live with Christ in soul and body, in the utmost happiness, to all eternity.
John Wesley
10:39 He that findeth his life shall lose it - He that saves his life by denying me, shall lose it eternally; and he that loseth his life by confessing me, shall save it eternally. And as you shall be thus rewarded, so in proportion shall they who entertain you for my sake. Mt 16:25; Jn 12:25.
Robert Jamieson, A. R. Fausset and David Brown
10:39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it--another of those pregnant sayings which our Lord so often reiterates (Mt 16:25; Lk 17:33; Jn 12:25). The pith of such paradoxical maxims depends on the double sense attached to the word "life"--a lower and a higher, the natural and the spiritual, the temporal and eternal. An entire sacrifice of the lower, with all its relationships and interests--or, a willingness to make it which is the same thing--is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.
10:4010:40: Որ ընդունի զձեզ՝ զիս ընդունի, եւ որ զիս ընդունի՝ ընդունի զառաքի՛չն իմ։
40 Ով ձե՛զ է ընդունում, ի՛նձ է ընդունում, եւ ով ի՛նձ է ընդունում, ընդունում է ինձ ուղարկողի՛ն
40 «Ան որ ձեզ կ’ընդունի, զիս կ’ընդունի. եւ ան որ զիս կ’ընդունի, զիս ղրկողը կ’ընդունի։
Որ ընդունի զձեզ` զիս ընդունի, եւ որ զիս ընդունի` ընդունի զառաքիչն իմ:

10:40: Որ ընդունի զձեզ՝ զիս ընդունի, եւ որ զիս ընդունի՝ ընդունի զառաքի՛չն իմ։
40 Ով ձե՛զ է ընդունում, ի՛նձ է ընդունում, եւ ով ի՛նձ է ընդունում, ընդունում է ինձ ուղարկողի՛ն
40 «Ան որ ձեզ կ’ընդունի, զիս կ’ընդունի. եւ ան որ զիս կ’ընդունի, զիս ղրկողը կ’ընդունի։
zohrab-1805▾ eastern-1994▾ western am▾
10:4040: Кто принимает вас, принимает Меня, а кто принимает Меня, принимает Пославшего Меня;
10:40  ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται, καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με.
10:40. Ὁ (The-one) δεχόμενος ( receiving ) ὑμᾶς (to-ye) ἐμὲ (to-ME) δέχεται , ( it-receiveth ,"καὶ (and) ὁ (the-one) ἐμὲ (to-ME) δεχόμενος ( receiving ) δέχεται ( it-receiveth ) τὸν (to-the-one) ἀποστείλαντά (to-having-set-off) με. (to-me)
10:40. qui recipit vos me recipit et qui me recipit recipit eum qui me misitHe that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me.
40. He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.
10:40. Whoever receives you, receives me. And whoever receives me, receives him who sent me.
He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me:

40: Кто принимает вас, принимает Меня, а кто принимает Меня, принимает Пославшего Меня;
10:40  ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται, καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με.
10:40. qui recipit vos me recipit et qui me recipit recipit eum qui me misit
He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me.
10:40. Whoever receives you, receives me. And whoever receives me, receives him who sent me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40 Мысль, выраженная в этом стихе, указывает на божественное самосознание Христа, потому что под «Пославшим» нельзя разуметь никого, кроме Бога. Она повторяется в различных вариантах у Матфея и в других Евангелиях. (Мф XVIII:5; Мк IX:37; Лк IX:48; X:16; Ин XIII:20).
Adam Clarke: Commentary on the Bible - 1831
10:40: He that receiveth you - Treats you kindly, receiveth me; I will consider the kindness as shown to myself; for he who receiveth me, as the true Messiah, receiveth that God by whose counsels and through whose love I am come.
Albert Barnes: Notes on the Bible - 1834
10:40: He that receiveth you ... - In all these three illustrations Christ meant to teach substantially the same thing - that he that would entertain kindly or treat with hospitality himself, his disciples, a prophet, or a righteous man, would show that he approved their character, and should not fail of proper reward. To receive in the "name" of a prophet is to receive "as" a prophet; to do proper honour to his character, and to evince attachment to the cause in which he was engaged.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:40: He that: Mat 18:5, Mat 25:40, Mat 25:45; Luk 9:48, Luk 10:16; Joh 13:20, Joh 20:21; Co2 5:20; Gal 4:14; Th1 4:8
and he that: Joh 5:23, Joh 12:44-49; Phi 2:10, Phi 2:11; Jo1 2:22, Jo1 2:23; Jo2 1:9
Geneva 1599
10:40 (10) He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.
(10) God is both author and revenger of his holy ministry.
John Gill
10:40 He that receiveth you, receiveth me,.... This is said to comfort the disciples, lest they should conclude from this account of the sorrows, afflictions, and persecutions they were to meet with, that there would be none that would receive them and their message; Christ therefore suggests, that there would be some that would embrace the Gospel preached by them, and receive them kindly into their houses, and entertain them in a very hospitable manner: and, for the encouragement of such persons, who would risk their own goods and lives by so doing, he lets them know, that receiving of his disciples, was interpreted by him, a receiving of himself; and what they did to them, would be taken as kindly, as if done to him personally; and, in like manner, would it be understood and accepted by his Father:
and he that receiveth me, receiveth him that sent me. To which agrees, what the Jews say (p) of the angel, in Ex 23:22 "If thou shalt indeed obey his voice, and do all that I shall speak": who observe, that it is not written, "that he shall speak", but "that I shall speak"; intimating, that , "if ye receive him, it is all one as if you received me": and the whole of this accords with a common saying among (q) them, , "that a man's messenger is as himself". The Jew (r), therefore, has no reason to reproach Christ and his followers as he does, as if it was the sense of these words of Christ, and which the Christians give of them, that Christ and his twelve apostles were but one person.
(p) Shemot Rabba Parash. 32. fol. 135. 3. (q) T. Bab. Baracot, fol. 34. 2. Kiddushin, fol. 41. 2. 42. 1. & 43. 1. Bava Metzia, fol. 96. 1. (r) R. Isaac Chizzuk Emuna, par 2. sect. 14. p. 404.
John Wesley
10:40 Mt 18:5; Lk 10:16; Jn 13:20.
Robert Jamieson, A. R. Fausset and David Brown
10:40 He that receiveth you--entertaineth you,
receiveth me; and he that receiveth me, receiveth him that sent me--As the treatment which an ambassador receives is understood and regarded as expressing the light in which he that sends him is viewed, so, says our Lord here, "Your authority is Mine, as Mine is My Father's."
10:4110:41: Որ ընդունի զմարգարէ յանուն մարգարէի, զվա՛րձս մարգարէի առցէ։ Եւ որ ընդունի զարդար յանուն արդարոյ՝ զվա՛րձս արդարոյ առցէ։
41 Ով մարգարէին ընդունում է իբրեւ մարգարէի, մարգարէի վարձ կը ստանայ. ով արդարին ընդունում է իբրեւ արդարի, արդարի վարձ կը ստանայ
41 Ան որ մարգարէ մը կ’ընդունի մարգարէի անունով, մարգարէի վարձք պիտի առնէ եւ ան որ արդար մը կ’ընդունի արդարի անունով, արդարի վարձք պիտի առնէ։
Որ ընդունի զմարգարէ յանուն մարգարէի` զվարձս մարգարէի առցէ. եւ որ ընդունի զարդար յանուն արդարոյ` զվարձս արդարոյ առցէ:

10:41: Որ ընդունի զմարգարէ յանուն մարգարէի, զվա՛րձս մարգարէի առցէ։ Եւ որ ընդունի զարդար յանուն արդարոյ՝ զվա՛րձս արդարոյ առցէ։
41 Ով մարգարէին ընդունում է իբրեւ մարգարէի, մարգարէի վարձ կը ստանայ. ով արդարին ընդունում է իբրեւ արդարի, արդարի վարձ կը ստանայ
41 Ան որ մարգարէ մը կ’ընդունի մարգարէի անունով, մարգարէի վարձք պիտի առնէ եւ ան որ արդար մը կ’ընդունի արդարի անունով, արդարի վարձք պիտի առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:4141: кто принимает пророка, во имя пророка, получит награду пророка; и кто принимает праведника, во имя праведника, получит награду праведника.
10:41  ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου μισθὸν προφήτου λήμψεται, καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου μισθὸν δικαίου λήμψεται.
10:41. ὁ (The-one) δεχόμενος ( receiving ) προφήτην (to-a-declarer-before) εἰς (into) ὄνομα (to-a-name) προφήτου (of-a-declarer-before,"μισθὸν (to-a-pay) προφήτου (of-a-declarer-before) λήμψεται , ( it-shall-take ,"καὶ (and) ὁ (the-one) δεχόμενος ( receiving ) δίκαιον (to-course-belonged) εἰς (into) ὄνομα (to-a-name) δικαίου (of-course-belonged,"μισθὸν (to-a-pay) δικαίου (of-course-belonged) λήμψεται . ( it-shall-take )
10:41. qui recipit prophetam in nomine prophetae mercedem prophetae accipiet et qui recipit iustum in nomine iusti mercedem iusti accipietHe that receiveth a prophet in the name of a prophet, shall receive the reward of a prophet: and he that receiveth a just man in the name of a just man, shall receive the reward of a just man.
41. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.
10:41. Whoever receives a prophet, in the name of a prophet, shall receive the reward of a prophet. And whoever receives the just in the name of the just shall receive the reward of the just.
He that receiveth a prophet in the name of a prophet shall receive a prophet' s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man' s reward:

41: кто принимает пророка, во имя пророка, получит награду пророка; и кто принимает праведника, во имя праведника, получит награду праведника.
10:41  ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου μισθὸν προφήτου λήμψεται, καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου μισθὸν δικαίου λήμψεται.
10:41. qui recipit prophetam in nomine prophetae mercedem prophetae accipiet et qui recipit iustum in nomine iusti mercedem iusti accipiet
He that receiveth a prophet in the name of a prophet, shall receive the reward of a prophet: and he that receiveth a just man in the name of a just man, shall receive the reward of a just man.
10:41. Whoever receives a prophet, in the name of a prophet, shall receive the reward of a prophet. And whoever receives the just in the name of the just shall receive the reward of the just.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41 Общий смысл этого выражения довольно ясен. Кто входит в общение с пророками, тот получает такую же награду, какую получают пророки; и кто входит в общение с праведниками, тот получает такую же награду, какую получают праведники. Награда здесь подразумевается, конечно, та, которая дается от Бога. Не материальная какая-нибудь награда, а духовная. Затруднительным здесь является только выражение, во имя пророка и праведника. Почему не сказано просто: пророка и праведника, а во имя? Греческое выражение eiV onoma допускает такой перевод: кто принимает пророка за пророка, и праведника за праведника и проч. Неправильная греческая форма, обязанная своим происхождением евр. бешем (Блясс). Иероним перефразирует это выражение так: кто пророка принимает, как пророка, и разумеет его, как говорящего о будущем, тот получает награду пророка. Иудеи, понимавшие пророков в точном смысле, не получат награды пророков. Иначе сказать, во всякой профессии плевелы смешаны с пшеницей. Объясняя тот же стих, Иероним далее спрашивает: «следовательно, и ложных пророков и Иуду мы должны принимать и им предоставлять содержание? Предупреждая об этом, Господь сказал раньше, что нужно принимать не лица, а имена; и награды не будут лишены принимающие, хотя бы тот, кто они принимают, и не был достоин». Принимающие показывают, что повинуются Богу, как пророк. Подобно этому и принимающие разбойников получали возмездие, назначенное разбойникам, становясь с ними в близкую связь. Так делается по обычному праву.
Adam Clarke: Commentary on the Bible - 1831
10:41: He that receiveth a prophet - Προφητην, a teacher, not a foreteller of future events, for this is not always the meaning of the word; but one commissioned by God to teach the doctrines of eternal life. It is no small honor to receive into one's house a minister of Jesus Christ. Every person is not admitted to exercise the sacred ministry; but none are excluded from partaking of its grace, its spirit, and its reward. If the teacher should be weak, or even if he should be found afterwards to have been worthless, yet the person who has received him in the name, under the sacred character, of an evangelist, shall not lose his reward; because what he did he did for the sake of Christ, and through love for his Church. Many sayings of this kind are found among the rabbins, and this one is common: "He who receives a learned man, or an elder, into his house, is the same as if he had received the Shekinah." And again: "He who speaks against a faithful pastor, it is the same as if he had spoken against God himself." See Schoettgen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:41: that receiveth a prophet: Gen 20:7; Kg1 17:9-15, Kg1 17:20-24, Kg1 18:3, Kg1 18:4; Kg2 4:8-10, Kg2 4:16, Kg2 4:17, Kg2 4:32-37; Act 16:15; Rom 16:1-4, Rom 16:23; Ti2 1:16-18; Heb 6:10; Jo3 1:5-8
a righteous man's: Mat 6:1, Mat 6:4, Mat 6:6, Mat 6:18, Mat 16:27, Mat 25:34-40; Isa 3:10; Luk 14:13, Luk 14:14; Co1 9:17; Th2 1:6, Th2 1:7; Jo2 1:8
Geneva 1599
10:41 (11) He that receiveth a prophet in (q) the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.
(11) We will lose nothing that is bestowed on Christ.
(q) As a Prophet.
John Gill
10:41 He that receiveth a prophet in the name of a prophet,.... By "a prophet" is meant, not one that foretells things to come, but a preacher of the Gospel; for as prophesying sometimes signifies preaching, so a prophet designs a minister of the word: and to "receive" him, is not only to embrace his doctrine, but to entertain him in a kind, and generous manner; and he that does this, "in the name of a prophet", not as coming in the name of another prophet, but upon this account, and for this consideration, because he himself is a prophet; so the phrase, "in the name", or on the account of anything, is often used in the Misnic writings (s): he that regards such a person, and shows him respect, by an hospitable entertainment of him; not because he may be related to him after the flesh; or because he may be a man of good behaviour, of a singular disposition and temper, of much learning and eloquence, of great natural parts and abilities; but because he is a faithful minister of the Gospel; he
shall receive a prophet's reward: either a reward from the prophet himself, who shall interpret the Scriptures to him, preach the Gospel to him, lead him more fully into the truths of it, and guide him to the true, and more clear and distinct sense of the sacred writings; which is an ample reward for his kind entertainment of him: or else, that reward which God has appointed, prepared, and promised, to them who receive his prophets; and which indeed is no other, than what the prophets themselves shall receive, even the reward of the inheritance, the kingdom prepared from the foundation of the world, a reward of grace, and not of debt; since both, in their way, serve the Lord Christ.
And he that receiveth a righteous man, in the name of a righteous man. He that is kind and liberal to any good man, whether he is a minister of the Gospel or not, who appears to have the work of grace upon his soul, and is justified by the righteousness of Christ, and expects eternal life on that account; if he shows respect to him, purely because he has the image of Christ stamped on him, and the righteousness of Christ imputed to him, and not on any natural, worldly, or civil accounts,
he shall receive a righteous man's reward; either from the good man himself, who will not fail to pray for his benefactor, to wish him well, and give him all the assistance he can in his Christian course; to exhort, comfort, instruct him as much, and as far as his Christian experience will furnish him with; or else the same reward of grace the righteous man himself shall have, namely, eternal life, as God's gift, through Jesus Christ our Lord.
(s) Misn. Zebachim, c. 1. sect. 1. 2, 3, 4. & 4. 6. &. 6. 7. & 7. 1, 2, 3, 4.
John Wesley
10:41 He that entertaineth a prophet - That is, a preacher of the Gospel: In the name of a prophet - That is, because he is such, shall share in his reward.
Robert Jamieson, A. R. Fausset and David Brown
10:41 He that receiveth a prophet--one divinely commissioned to deliver a message from heaven. Predicting future events was no necessary part of a prophet's office, especially as the word is used in the New Testament.
in the name of a prophet--for his office's sake and love to his master. (See 4Kings 4:9 and see on 4Kings 4:10).
shall receive a prophet's reward--What an encouragement to those who are not prophets! (See Jn 3:5-8).
and he that receiveth a righteous man in the name of a righteous man--from sympathy with his character and esteem for himself as such
shall receive a righteous man's reward--for he must himself have the seed of righteousness who has any real sympathy with it and complacency in him who possesses it.
10:4210:42: Եւ որ արբուսցէ միում ՚ի փոքրկանցս յայսցանէ բաժա՛կ մի ջո՛ւր ցուրտ միայն յանուն աշակերտի, ամէն ասե՛մ ձեզ, ո՛չ կորուսցէ զվարձս իւր։
42 Եւ ով այս փոքրիկներից մէկին միայն մի բաժակ սառը ջուր կը տայ խմելու իբրեւ աշակերտ, ճշմարիտ եմ ասում ձեզ, իր վարձը չպիտի կորցնի»:
42 Ու ան որ այս պզտիկներէն մէկուն միայն գաւաթ մը պաղ ջուր խմցնէ աշակերտի անունով, ճշմարիտ կ’ըսեմ ձեզի, բնաւ իր վարձքը պիտի չկորսնցնէ»։
Եւ որ արբուսցէ միում ի փոքրկանցս յայսցանէ բաժակ մի ջուր ցուրտ միայն` յանուն աշակերտի, ամէն ասեմ ձեզ, ոչ կորուսցէ զվարձս իւր:

10:42: Եւ որ արբուսցէ միում ՚ի փոքրկանցս յայսցանէ բաժա՛կ մի ջո՛ւր ցուրտ միայն յանուն աշակերտի, ամէն ասե՛մ ձեզ, ո՛չ կորուսցէ զվարձս իւր։
42 Եւ ով այս փոքրիկներից մէկին միայն մի բաժակ սառը ջուր կը տայ խմելու իբրեւ աշակերտ, ճշմարիտ եմ ասում ձեզ, իր վարձը չպիտի կորցնի»:
42 Ու ան որ այս պզտիկներէն մէկուն միայն գաւաթ մը պաղ ջուր խմցնէ աշակերտի անունով, ճշմարիտ կ’ըսեմ ձեզի, բնաւ իր վարձքը պիտի չկորսնցնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:4242: И кто напоит одного из малых сих только чашею холодной воды, во имя ученика, истинно говорю вам, не потеряет награды своей.
10:42  καὶ ὃς ἂν ποτίσῃ ἕνα τῶν μικρῶν τούτων ποτήριον ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ, ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ.
10:42. καὶ (And) ὃς (which) ἂν (ever) ποτίσῃ (it-might-have-drinkeed-to) ἕνα (to-one) τῶν (of-the-ones) μικρῶν ( of-small ) τούτων (of-the-ones-these) ποτήριον (to-a-drinkerlet) ψυχροῦ (of-en-breathed) μόνον (to-alone) εἰς (into) ὄνομα (to-a-name) μαθητοῦ, (of-a-learner,"ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye,"οὐ (not) μὴ (lest) ἀπολέσῃ (it-might-have-destructed-off) τὸν (to-the-one) μισθὸν (to-a-pay) αὐτοῦ. (of-it)
10:42. et quicumque potum dederit uni ex minimis istis calicem aquae frigidae tantum in nomine discipuli amen dico vobis non perdet mercedem suamAnd whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple, amen I say to you he shall not lose his reward.
42. And whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
10:42. And whoever shall give, even to one of the least of these, a cup of cold water to drink, solely in the name of a disciple: Amen I say to you, he shall not lose his reward.”
And whosoever shall give to drink unto one of these little ones a cup of cold [water] only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward:

42: И кто напоит одного из малых сих только чашею холодной воды, во имя ученика, истинно говорю вам, не потеряет награды своей.
10:42  καὶ ὃς ἂν ποτίσῃ ἕνα τῶν μικρῶν τούτων ποτήριον ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ, ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ.
10:42. et quicumque potum dederit uni ex minimis istis calicem aquae frigidae tantum in nomine discipuli amen dico vobis non perdet mercedem suam
And whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple, amen I say to you he shall not lose his reward.
10:42. And whoever shall give, even to one of the least of these, a cup of cold water to drink, solely in the name of a disciple: Amen I say to you, he shall not lose his reward.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42 (Марк IX:41). Под «малыми» можно разуметь здесь только учеников, посылавшихся на проповедь, которые по своему развитию были пока похожи на детей. Самая небольшая заслуга, оказанная им, не забудется, не потеряет награды. Важность их дела придает значение даже малоценным услугам, им оказываемым. В заключение заметим, что «только» следует поставлять в связь с словами «чашею холодной воды», а не с словами «во имя ученика».
Adam Clarke: Commentary on the Bible - 1831
10:42: A cup of cold water - Υδατος, of water, is not in the common text, but it is found in the Codex Bezae, Coptic, Armenian, Gothic, Anglo-Saxon, Slavonic, all copies of the Itala, Vulgate, and Origen. It is necessarily understood; the ellipsis of the same substantive is frequent, both in the Greek and Latin writers. See Wakefield.
Little ones - My apparently mean and generally despised disciples.
But a cup of water in the eastern countries was not a matter of small worth. In India, the Hindoos go sometimes a great way to fetch it, and then boil it that it may do the less hurt to travelers when they are hot; and, after that, they stand from morning to night in some great road, where there is neither pit nor rivulet, and offer it, in honor of their god, to be drunk by all passengers. This necessary work of charity, in these hot countries, seems to have been practised by the more pious and humane Jews; and our Lord assures them that, if they do this in his name, they shall not lose their reward. See the Asiatic Miscellany, vol. ii. p. 142.
Verily - he shall in no wise lose his reward - The rabbins have a similar saying: "He that gives food to one that studies in the law, God will bless him in this world, and give him a lot in the world to come." Syn. Sohar.
Love heightens the smallest actions, and gives a worth to them which they cannot possess without it. Under a just and merciful God every sin is either punished or pardoned, and every good action rewarded. The most indigent may exercise the works of mercy and charity; seeing even a cup of cold water, given in the name of Jesus, shall not lose its reward. How astonishing is God's kindness! It is not the rich merely whom he calls on to be charitable; but even the poor, and the most impoverished of the poor! God gives the power and inclination to be charitable, and then rewards the work which, it may be truly said, God himself hath wrought.
It is the name of Jesus that sanctifies every thing, and renders services, in themselves comparatively contemptible, of high worth in the sight of God. See Quesnel.
Albert Barnes: Notes on the Bible - 1834
10:42
These little ones - By "these little ones" are clearly meant his disciples.
They are called "little ones" to denote their want of wealth, rank, learning, and whatever the world calls "great." They were "little" in the estimation of the world and in their own estimation. They were "learners," not yet "teachers;" and they made no pretensions to what attracts the admiration of mankind.
A cup of cold" water "only - Few would refuse a cup of cold water to any man, if thirsty and weary, and yet not all people would give it to such a one "because he was a Christian," or to express attachment to the Lord Jesus. In bestowing it on a man "because he was a Christian," he would show love to the Saviour himself; in the other case he would give it from mere sympathy or kindness, evincing no regard for the Christian, the Christian's Master, or his cause. In one case he would show that he loved the cause of religion; in the other case, he would not.
Remarks On Matthew 10
1. From the narrative in this chapter, in connection with that in Luke, we are permitted to see the Saviour's habits in regard to prayer. An important event was before him; an event on which, humanly speaking, depended the whole success of his religion - the choice of those who should be his messengers to mankind. He felt its importance; and even the Son of God sought the place of prayer, and during the nightwatches asked the direction of his Father. His example shows that we, in great and trying circumstances, should seek particularly the direction of God.
2. We see the benevolence of the gospel, Mat 10:7-8. The apostles were to confer the highest favors on mankind without reward. Like air, and sunbeams, and water - gifts of God - they are without price. The poor are welcome; the rich, unaided by their wealth, are welcome also; the wide world may freely come and partake the rich blessings or the gospel of peace.
3. Ministers of the gospel, and all the followers of Jesus, should depend on the providence of God for support and the supply of their wants, Mat 10:9-10. He sent his apostles into a cold, unfriendly world, and he took care of them. So none that trust Him shall lack. The righteous shall not be forsaken. The God who has in His hand all the pearls of the ocean, the gold in the heart of the earth, and the cattle on a thousand hills, and that feeds the raven when it cries, will hear the cries of His children and supply their needs.
4. We see the duty of treating kindly the messengers of salvation, Mat 10:11-13. Christ expected that in every city and town they would find some who would welcome them. He promised the reward of a prophet to those who should receive a prophet, and assured those of his favor who had nothing better to bestow than even a cup of cold water. The ministers of religion are sent to benefit the world. It is but right that in that world they should be kindly received, and that their wants should be supplied.
5. The guilt of rejecting the gospel, Mat 10:14-15. It is not a small matter to reject an offer of heaven. A palace, a throne, a rich earthly inheritance, might be rejected, and, compared with rejecting the gospel, it would be a trifle. But life eternal is not like thrones, and gold, and palaces. This lost, all is lost. The gospel rejected, all is gone. Nor hope nor happiness awaits him that hath spurned this offer. God requires everyone to believe the gospel; and woe, woe, a greater woe than befell guilty Sodom and Gomorrah, to him who rejects it.
6. Judgment will certainly overtake the guilty, Mat 10:15. It fell upon Sodom, and it will fall on all transgressors. None shall escape. Damnation may slumber long over the wicked, and they may long mock the God of truth, but in due time their feet will slide, and the whole creation shall not be able to save them from woe. How dangerous, how awful is the condition of an impenitent sinner!
7. We are to take proper care of our lives, Mat 10:23. The apostles were to flee from danger, when they could do it without denying their Lord. So are we. He that throws away his life when it might have been, and ought to have been preserved, is a self-murderer. He that exposes himself when duty does not require it, and whose life pays the forfeit, goes before God "rushing unbidden into his Maker's presence," nor can he be held guiltless.
8. We are to persevere "in our duty" through all trials, Mat 10:23. Neither the world, nor pain, nor poverty, nor persecution. nor death is to appal us. He that endures to the end shall be saved. We have but one thing to do - to do the will of God, to "be Christians everywhere," and to leave the event with him.
9. God exercises a particular providence, Mat 10:29-30. He watches the falling sparrow, numbers the hairs of the head, and for the same reason he presides over all other things. The Lord reigneth, says the Psalmist, let the earth rejoice, Psa 97:1.
10. The duty of making a profession of religion, Mat 10:32-33. It must be done in a proper way, or Christ will disown us in the day of judgment. It is impossible to neglect it, and have evidence of piety. If ashamed of him, he will be ashamed of us.
11. Religion is easy, and easily tested, Mat 10:40-42. What more easy than to give a cup of water to a stranger, and what more easy than to know from what motive we do it! Yet how many are there who, while they would do the thing, would yet "lose eternal life" rather than do it with a view of honoring Christ or showing attachment to him! How dreadful is the opposition of the human heart to religion! How amazing that man will not do the slightest act to secure an interest in the kingdom of God!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:42: one: Mat 8:5, Mat 8:6, Mat 18:3-6, Mat 18:10, Mat 18:14, Mat 25:40; Zac 13:7; Mar 9:42; Luk 17:2; Co1 8:10-13
a cup: Mar 9:41, Mar 12:42, Mar 12:43, Mar 14:7, Mar 14:8; Co2 8:12
he shall: Pro 24:14; Luk 6:35; Co2 9:6-15; Phi 4:15-19; Heb 6:10
Geneva 1599
10:42 And whosoever shall give to drink unto one of these (r) little ones a cup of cold [water] only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
(r) Who in the sight of the world are vile and abject.
John Gill
10:42 And whosoever shall give to drink unto one of these little ones,.... Our Lord gradually descends from prophets to righteous men, and from righteous men, to those of the lowest form and class among them; who have the least measure of grace, and share of spiritual light, and knowledge; who are outwardly the poorest, meanest, and most contemptible in the eyes of the world; and are little, even the least of saints, in their own esteem and account: whosoever takes notice but of "one" of these, receives him into his house, and gives him
a cup of cold water only, is regarded, a phrase used to express the least favour, or benefit whatever.
"So says (t) Maimonides, one that calls to his friend to dine with him, and he refuses, and swears, or vows, that he shall not enter into his house, nor will he give him to drink, "a drop of cold water", &c.''
Moreover, this is said to prevent any objection, on account of the mean and low condition persons may be in, to their relieving necessitous objects; for everyone is capable of doing this, and if they can do no more, it is accepted. Now whosoever takes notice of, and shows favour to the meanest of Christ's people, though it be but bestowing so small a benefit as a cup of cold water; yet, if it is done
in the name of a disciple, or because that poor person is a disciple of Christ,
verily, says Christ,
I say unto you, he shall in no wise lose his reward: it will be observed another day by Christ, who takes what is done to the least of his brethren, as done to himself. The Jews say many things in praise of hospitality, to , "a disciple of a wise man"; and observe (u), that he that hospitably entertains such an one in his house, and causes him to eat and drink, and partake of the goods of his house, there is reason to believe, he shall be much more blessed than the house of Obed Edom was for the ark's sake, which neither ate nor drank with him; and which may be compared with this passage.
(t) Hilchot Nedarim, c. 8. sect. 10. (u) T. Bab, Beracot, fol. 63. 2. & 64. 1.
John Wesley
10:42 One of these little ones - The very least Christian. Mk 9:41.
Robert Jamieson, A. R. Fausset and David Brown
10:42 And whosoever shall give to drink unto one of these little ones--Beautiful epithet! Originally taken from Zech 13:7. The reference is to their lowliness in spirit, their littleness in the eyes of an undiscerning world, while high in Heaven's esteem.
a cup of cold water only--meaning, the smallest service.
in the name of a disciple--or, as it is in Mark (Mk 9:41), because ye are Christ's: from love to Me, and to him from his connection with Me.
verily I say unto you, he shall in no wise lose his reward--There is here a descending climax--"a prophet," "a righteous man," "a little one"; signifying that however low we come down in our services to those that are Christ's, all that is done for His sake, and that bears the stamp of love to His blessed name, shall be divinely appreciated and owned and rewarded.