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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The constant and unwearied diligence of our Lord Jesus in his great work of preaching the gospel, ver. 1. II. His discourse with the disciples of John concerning his being the Messiah, ver. 2-6. III. The honourable testimony that Christ bore to John Baptist, ver. 7-15. IV. The sad account he gives of that generation in general, and of some particular places with reference to the success, both of John's ministry and of his own, ver. 16-24. V. His thanksgiving to his Father for the wise and gracious method he had taken in revealing the great mysteries of the gospel, ver. 25, 26. VI. His gracious call and invitation of poor sinners to come to him, and to be ruled, and taught, and saved by him, ver. 27-30. No Where have we more of the terror of gospel woes for warning to us, or of the sweetness of gospel grace for encouragement to us, than in this chapter, which sets before us life and death, the blessing and the curse.
Adam Clarke: Commentary on the Bible - 1831
Christ, having finished his instructions to his disciples, departs to preach in different cities, Mat 11:1. John sends two of his disciples to him to inquire whether he were the Christ, Mat 11:2-6. Christ's testimony concerning John, Mat 11:7-15. He upbraids the Jews with their capriciousness, Mat 11:16-19. The condemnation of Chorazin, and Bethsaida, and Capernaum, for their unbelief and impenitence, Mat 11:20-24. Praises the Divine wisdom for revealing the Gospel to the simple-hearted, Mat 11:25, Mat 11:26. Shows that none can know God but by the revelation of his Son, Mat 11:27. Invites the distressed to come unto him, and gives them the promise of rest for their souls, Mat 11:29-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 11:1, John sends his disciples to Christ; Mat 11:7, Christ's testimony concerning John; Mat 11:16, The perverse judgment of the people; Mat 11:20, Christ upbraids Chorazin, Bethsaida, and Capernaum; Mat 11:25, and praising his Father's wisdom in Rev_ealing the Gospel to the simple, Mat 11:28. he calls to him all such as feel the burden of their sins.
11:111:1: Եւ եղեւ իբրեւ կատարեա՛ց Յիսուս զպատուէր երկոտասանից աշակերտացն իւրոց, գնա՛ց անտի քարոզե՛լ եւ ուսուցանե՛լ ՚ի քաղաքս նոցա։
11 Եւ երբ Յիսուս վերջացրեց իր տասներկու աշակերտներին պատուէր տալը, այնտեղից գնաց՝ քարոզելու եւ ուսուցանելու շրջակայ քաղաքներում:
11 Երբ Յիսուս լմնցուց իր տասներկու աշակերտներուն պատուէր տալը, գնաց անոնց քաղաքներուն մէջ քարոզելու եւ սորվեցնելու։
Եւ եղեւ իբրեւ կատարեաց Յիսուս զպատուէր երկոտասանից աշակերտացն իւրոց, գնաց անտի քարոզել եւ ուսուցանել ի քաղաքս նոցա:

11:1: Եւ եղեւ իբրեւ կատարեա՛ց Յիսուս զպատուէր երկոտասանից աշակերտացն իւրոց, գնա՛ց անտի քարոզե՛լ եւ ուսուցանե՛լ ՚ի քաղաքս նոցա։
11 Եւ երբ Յիսուս վերջացրեց իր տասներկու աշակերտներին պատուէր տալը, այնտեղից գնաց՝ քարոզելու եւ ուսուցանելու շրջակայ քաղաքներում:
11 Երբ Յիսուս լմնցուց իր տասներկու աշակերտներուն պատուէր տալը, գնաց անոնց քաղաքներուն մէջ քարոզելու եւ սորվեցնելու։
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11:11: И когда окончил Иисус наставления двенадцати ученикам Своим, перешел оттуда учить и проповедывать в городах их.
11:1  καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ ἰησοῦς διατάσσων τοῖς δώδεκα μαθηταῖς αὐτοῦ, μετέβη ἐκεῖθεν τοῦ διδάσκειν καὶ κηρύσσειν ἐν ταῖς πόλεσιν αὐτῶν.
11:1. Καὶ (And) ἐγένετο ( it-had-became ) ὅτε (which-also) ἐτέλεσεν (it-finished-unto,"ὁ (the-one) Ἰησοῦς (an-Iesous,"διατάσσων (arranging-through) τοῖς (unto-the-ones) δώδεκα (unto-two-ten) μαθηταῖς (unto-learners) αὐτοῦ, (of-it,"μετέβη (it-had-stepped-with) ἐκεῖθεν (thither-from) τοῦ (of-the-one) διδάσκειν (to-teach) καὶ (and) κηρύσσειν (to-herald) ἐν (in) ταῖς (unto-the-ones) πόλεσιν (unto-cities) αὐτῶν. (of-them)
11:1. et factum est cum consummasset Iesus praecipiens duodecim discipulis suis transiit inde ut doceret et praedicaret in civitatibus eorumAnd it came to pass, when Jesus had made an end of commanding his twelve disciples, he passed from thence, to teach and to preach in their cities.
1. And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and preach in their cities.
And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities:

1: И когда окончил Иисус наставления двенадцати ученикам Своим, перешел оттуда учить и проповедывать в городах их.
11:1  καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ ἰησοῦς διατάσσων τοῖς δώδεκα μαθηταῖς αὐτοῦ, μετέβη ἐκεῖθεν τοῦ διδάσκειν καὶ κηρύσσειν ἐν ταῖς πόλεσιν αὐτῶν.
11:1. et factum est cum consummasset Iesus praecipiens duodecim discipulis suis transiit inde ut doceret et praedicaret in civitatibus eorum
And it came to pass, when Jesus had made an end of commanding his twelve disciples, he passed from thence, to teach and to preach in their cities.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 Стих этот составляет заключение предыдущей главы и мало имеет отношения к XI главе. Букв. и было, когда окончил Иисус, преподавая наставления двенадцати ученикам Своим, ушел (metebh) оттуда учить и проповедовать в городах их. Выражение «в городах их» следует понимать в неопределенном значении, в значении вообще иудейских городов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. 2 Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3 And said unto him, Art thou he that should come, or do we look for another? 4 Jesus answered and said unto them, Go and show John again those things which ye do hear and see: 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6 And blessed is he, whosoever shall not be offended in me.

The first verse of this chapter some join to the foregoing chapter, and make it (not unfitly) the close of that.

1. The ordination sermon which Christ preached to his disciples in the foregoing chapter is here called his commanding them. Note, Christ's commissions imply commands. Their preaching of the gospel was not only permitted them, but it was enjoined them. It was not a thing respecting which they were left at their liberty, but necessity was laid upon them, 1 Cor. ix. 16. The promises he made them are included in these commands, for the covenant of grace is a word which he hath commanded, Ps. cv. 8. He made an end of commanding, etelesendiatasson. Note, The instructions Christ gives are full instructions. He goes through with his work.

2. When Christ had said what he had to say to his disciples, he departed thence. It should seem they were very loth to leave their Master, till he departed and separated himself from them; as the nurse withdraws the hand, that the child may learn to go by itself. Christ would now teach them how to live, and how to work, without his bodily presence. It was expedient for them, that Christ should thus go away for awhile, that they might be prepared for his long departure, and that, by the help of the Spirit, their own hands might be sufficient for them (Deut. xxxiii. 7), and they might not be always children. We have little account of what they did now pursuant to their commission. They went abroad, no doubt; probably into Judea (for in Galilee the gospel had been mostly preached hitherto), publishing the doctrine of Christ, and working miracles in his name: but still in a more immediate dependence upon him, and not being long from him; and thus they were trained up, by degrees, for their great work.

3. Christ departed, to teach and preach in the cities whither he sent his disciples before him to work miracles (ch. x. 1-8), and so to raise people's expectations, and to make way for his entertainment. Thus was the way of the Lord prepared; John prepared it by bringing people to repentance, but he did no miracles. The disciples go further, they work miracles for confirmation. Note, Repentance and faith prepare people for the blessings of the kingdom of heaven, which Christ gives. Observe, When Christ empowered them to work miracles, he employed himself in teaching and preaching, as if that were the more honourable of the two. That was but in order to do this. Healing the sick was the saving of bodies, but preaching the gospel was to the saving of souls. Christ had directed his disciples to preach (ch. x. 7), yet he did not leave off preaching himself. He set them to work, not for his own ease, but for the ease of the country, and was not the less busy for employing them. How unlike are they to Christ, who yoke others only that they may themselves be idle! Note, the increase and multitude of labourers in the Lord's work should be made not an excuse for our negligence, but an encouragement to our diligence. The more busy others are, the more busy we should be, and all little enough, so much work is there to be done. Observe, he went to preach in their cities, which were populous places; he cast the net of the gospel where there were most fish to be enclosed. Wisdom cries in the cities (Prov. i. 21), at the entry of the city (Prov. viii. 3), in the cities of the Jews, even of them who made light of him, who notwithstanding had the first offer.

What he preached we are not told, but it was probably to the same purpose with his sermon on the mount. But here is next recorded a message which John Baptist sent to Christ, and his return to it, v. 2-6. We heard before that Jesus heard of John's sufferings, ch. iv. 12. Now we are told that John, in prison, hears of Christ's doings. He heard in the prison the works of Christ; and no doubt he was glad to hear of them, for he was a true friend of the Bridegroom, John iii. 29. Note, When one useful instrument is laid aside, God knows how to raise up many others in the stead of it. The work went on, though John was in prison, and it added no affliction, but a great deal of consolation, to his bonds. Nothing more comfortable to God's people in distress, than to hear of the works of Christ; especially to experience them in their own souls. This turns a prison into a palace. Some way or other Christ will convey the notices of his love to those that are in trouble for conscience sake. John could not see the works of Christ, but he heard of them with pleasure. And blessed are they who have not seen, but only heard, and yet have believed.

Now John Baptist, hearing of Christ's works, sent two of his disciples to him; and what passed between them and him we have here an account of. Here is,

I. The question they had to propose to him: Art thou he that should come, or do we look for another? This was a serious and important question; Art thou the Messiah promised, or not? Art thou the Christ? Tell us. 1. It is taken for granted that the Messiah should come. It was one of the names by which he was known to the Old-Testament saints, he that cometh or shall come, Ps. cxviii. 26. He is now come, but there is another coming of his which we still expect. 2. They intimate, that if this be not he, they would look for another. Note, We must not be weary of looking for him that is to come, nor ever say, we will not more expect him till we come to enjoy him. Though he tarry, wait for him, for he that shall come will come, though not in our time. 3. They intimate likewise, that if they be convinced that this is he, they will not be sceptics, they will be satisfied, and will look for no other. 4. They therefore ask, Art thou he? John had said for his part, I am not the Christ, John i. 20. Now, (1.) Some think that John sent this question for his own satisfaction. It is true he had borne a noble testimony to Christ; he had declared him to be the Son of God (John i. 34), the Lamb of God (v. 29), and he that should baptize with the Holy Ghost (v. 33), and sent of God (John iii. 34), which were great things. But he desired to be further and more fully assured, that he was the Messiah that had been so long promised and expected. Note, In matters relating to Christ and our salvation by him, it is good to be sure. Christ appeared not in that external pomp and power in which it was expected he should appear; his own disciples stumbled at this, and perhaps John did so; Christ saw something of this at the bottom of this enquiry, when he said, blessed is he who shall not be offended in me. Note, It is hard, even for good men, to bear up against vulgar errors. (2.) John's doubt might arise from his own present circumstances. He was a prisoner, and might be tempted to think, if Jesus be indeed the Messiah, whence is it that I, his friend and forerunner, am brought into this trouble, and am left to be so long in it, and he never looks after me, never visits me, nor sends to me, enquires not after me, does nothing either to sweeten my imprisonment or hasten my enlargement? Doubtless there was a good reason why our Lord Jesus did not go to John in prison, lest there should seem to have been a compact between them: but John construed it into a neglect, and it was perhaps a shock to his faith in Christ. Note, [1.] Where there is true faith, yet there may be a mixture of unbelief. The best are not always alike strong. [2.] Troubles for Christ, especially when they continue long unrelieved, are such trials of faith as sometimes prove too hard to be borne up against. [3.] The remaining unbelief of good men may sometimes, in an hour of temptation, strike at the root, and call in question the most fundamental truths which were thought to be well settled. Will the Lord cast off for ever? But we will hope that John's faith did not fail in this matter, only he desired to have it strengthened and confirmed. Note, The best saints have need of the best helps they can get for the strengthening of their faith, and the arming of themselves against temptations to infidelity. Abraham believed, and yet desired a sign (Gen. xv. 6, 8), so did Gideon, Judg. vi. 36. But, (3.) Others think that John sent his disciples to Christ with this question, not so much for his own satisfaction as for theirs. Observe, Though he was a prisoner they adhered to him, attended on him, and were ready to receive instructions from him; they loved him, and would not leave him. Now, [1.] They were weak in knowledge, and wavering in their faith, and needed instruction and confirmation; and in this matter they were somewhat prejudiced; being jealous for their master, they were jealous of our Master; they were loth to acknowledge Jesus to be the Messiah, because he eclipsed John, and are loth to believe their own master when they think he speaks against himself and them. Good men are apt to have their judgments blessed by their interest. Now John would have their mistakes rectified, and wished them to be as well satisfied as he himself was. Note, The strong ought to consider the infirmities of the weak, and to do what they can to help them: and such as we cannot help ourselves we should send to those that can. When thou art converted, strengthen thy brethren. [2.] John was all along industrious to turn over his disciples to Christ, as from the grammar-school to the academy. Perhaps he foresaw his death approaching, and therefore would bring his disciples to be better acquainted with Christ, under whose guardianship he must leave them. Note, Ministers' business is to direct every body to Christ. And those who would know the certainty of the doctrine of Christ, must apply themselves to him, who is come to give an understanding. They who would grow in grace must be inquisitive.

II. Here is Christ's answer to this question, v. 4-6. It was not so direct and express, as when he said, I that speak unto thee am he; but it was a real answer, an answer in fact. Christ will have us to spell out the convincing evidences of gospel truths, and to take pains in digging for knowledge.

1. He points them to what they heard and saw, which they must tell John, that he might from thence take occasion the more fully to instruct and convince them out of their own mouths. Go and tell him what you hear and see. Note, Our senses may and ought to be appealed to in those things that are their proper objects. Therefore the popish doctrine of the real presence agrees not with the truth as it is in Jesus; for Christ refers us to the things we hear and see. Go and tell John,

(1.) What you see of the power of Christ's miracles; you see how, by the word of Jesus, the blind receive their sight, the lame walk, &c. Christ's miracles were done openly, and in the view of all; for they feared not the strongest and most impartial scrutiny. Veritas no quærit angulos--Truth seeks not concealment. They are to be considered, [1.] As the acts of a divine power. None but the God of nature could thus overrule and outdo the power of nature. It is particularly spoken of as God's prerogative to open the eyes of the blind, Ps. cxlvi. 8. Miracles are therefore the broad seal of heaven, and the doctrine they are affixed to must be of God, for his power will never contradict his truth; nor can it be imagined that he should set his seal to a lie; however lying wonders may be vouched for in proof of false doctrines, true miracles evince a divine commission; such Christ's were, and they leave no room to doubt that he was sent of God, and that his doctrine was his that sent him. [2.] As the accomplishment of a divine prediction. It was foretold (Isa. xxxv. 5, 6), that our God should come, and that then the eyes of the blind should be opened. Now if the works of Christ agree with the words of the prophet, as it is plain they do, then no doubt but this is our God whom we have waited for, who shall come with a recompence; this is he who is so much wanted.

(2.) Tell him what you hear of the preaching of his gospel, which accompanies his miracles. Faith, though confirmed by seeing, comes by hearing. Tell him, [1.] That the poor preach the gospel; so some read it. It proves Christ's divine mission, that those whom he employed in founding his kingdom were poor men, destitute of all secular advantages, who, therefore, could never have carried their point, if they had not been carried on by a divine power. [2.] That the poor have the gospel preached to them. Christ's auditory is made up of such as the scribes and Pharisees despised, and looked upon with contempt, and the rabbies would not instruct, because they were notable to pay them. The Old-Testament prophets were sent mostly to kings and princes, but Christ preached to the congregations of the poor. It was foretold that the poor of the flock should wait upon him, Zech. xi. 11. Note, Christ's gracious condescensions and compassions to the poor, are an evidence that it was he that should bring to the world the tender mercies of our God. It was foretold that the Son of David should be the poor man's King, Ps. lxxii. 2, 4, 12, 13. Or we may understand it, not so much of the poor of the world, as the poor in spirit, and so that scripture is fulfilled, Isa. lxi. 1, He hath anointed me to preach glad tidings to the meek. Note, It is a proof of Christ's divine mission that his doctrine is gospel indeed; good news to those who are truly humbled in sorrow for their sins, and truly humble in the denial of self; to them it is accommodated, for whom God always declared he had mercy in store. [3.] That the poor receive the gospel, and are wrought upon by it, they are evangelized, they receive and entertain the gospel, are leavened by it, and delivered into it as into a mould. Note, The wonderful efficacy of the gospel is a proof of its divine original. The poor are wrought upon by it. The prophets complained of the poor, that they knew not the way of the Lord, Jer. v. 4. They could do no good upon them; but the gospel of Christ made its way into their untutored minds.

2. He pronounces a blessing on those that were not offended in him, v. 6. So clear are these evidences of Christ's mission, that they who are not wilfully prejudiced against him, and scandalized in him (so the word is), cannot but receive his doctrine, and so be blessed in him. Note, (1.) There are many things in Christ which they who are ignorant and unthinking are apt to be offended at, some circumstances for the sake of which they reject the substance of his gospel. The meanness of his appearance, his education at Nazareth, the poverty of his life, the despicableness of his followers, the slights which the great men put upon him, the strictness of his doctrine, the contradiction it gives to flesh and blood, and the sufferings that attend the profession of his name; these are things that keep many from him, who otherwise cannot but see much of God in him. Thus he is set for the fall of many, even in Israel (Luke ii. 34), a Rock of offence, 1 Pet. ii. 8. (2.) They are happy who get over these offences. Blessed are they. The expression intimates, that it is a difficult thing to conquer these prejudices, and a dangerous thing not to conquer them; but as to those, who, notwithstanding this opposition, to believe in Christ, their faith will be found so much the more, to praise, and honour, and glory.
Adam Clarke: Commentary on the Bible - 1831
11:1: This verse properly belongs to the preceding chapter, from which it should on no account be separated; as with that it has the strictest connection, but with this it has none.
To teach and to preach - To teach, to give private instructions to as many as came unto him; and to preach, to proclaim publicly, that the kingdom of God is at hand; two grand parts of the duty of a Gospel minister.
Their cities - The cities of the Jews.
Albert Barnes: Notes on the Bible - 1834
11:1: And it came to pass ... - The directions to the apostles were given in the vicinity of Capernaum. The Saviour went from thence to preach in their cities; that is, in the cities in the vicinity of Capernaum, or in Galilee. He did not yet go into Judea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: commanding: Mat 28:20; Joh 15:10, Joh 15:14; Act 1:2, Act 10:42; Th1 4:2; Th2 3:6, Th2 3:10; Ti1 6:14
he departed: Mat 4:23, Mat 9:35; Isa 61:1-3; Mar 1:38, Mar 1:39; Luk 4:15-21, Luk 8:1; Act 10:38
Geneva 1599
11:1 And (1) it came to pass, when Jesus had made an end of (a) commanding his twelve disciples, he departed thence to teach and to preach in (b) their cities.
(1) Christ shows by his works that he is the promised Messiah.
(a) Of instructing them with precepts.
(b) The disciples' cities, that is to say, in Galilee, where many of them were born; (Acts 2:7).
John Gill
11:1 And it came to pass,.... In the course of things, and as before determined and resolved on, that
when Jesus had made an end of commanding his twelve disciples; when he had given them a commission to preach the Gospel, had finished all his instructions he thought fit to give them, and orders he enjoined them, relating to that work; as where they should go, what they should say, how they should behave, and what treatment they should meet with; and had given them all proper advice and encouragement,
he departed thence, from the place where he then was: he did not desist either from the ministry of the word, or from working of miracles, but went out into other parts of the country,
to teach and to preach in their cities: meaning either in the cities of the Jews, or in the cities of his disciples; and these, either the cities they belonged to, from whence they came, namely, the cities of Galilee; for the disciples were Galilaeans, and in which parts Christ now was; or else the cities where he sent them to preach first, and then came himself, and confirmed their doctrine by his own ministry and miracles.
John Wesley
11:1 In their cities - The other cities of Israel.
Robert Jamieson, A. R. Fausset and David Brown
11:1 THE IMPRISONED BAPTIST'S MESSAGE TO HIS MASTER--THE REPLY, AND DISCOURSE, ON THE DEPARTURE OF THE MESSENGERS, REGARDING JOHN AND HIS MISSION. ( = Luke 7:18-35). (Mat. 11:1-19)
And it came to pass, when Jesus had made an end of commanding his twelve disciple--rather, "the twelve disciples,"
he departed thence to teach and to preach in their cities--This was scarcely a fourth circuit--if we may judge from the less formal way in which it was expressed--but, perhaps, a set of visits paid to certain places, either not reached at all before, or too rapidly passed through, in order to fill up the time till the return of the Twelve. As to their labors, nothing is said of them by our Evangelist. But Luke (Lk 9:6) says, "They departed, and went through, the towns," or "villages," "preaching the Gospel, and healing everywhere." Mark (Mk 6:12-13), as usual, is more explicit: "And they went out, and preached that men should repent. And they cast out many devils (demons) and anointed with oil many that were sick, and healed them." Though this "anointing with oil" was not mentioned in our Lord's instructions--at least in any of the records of them--we know it to have been practiced long after this in the apostolic Church (see Jas 5:14, and compare Mk 6:12-13) --not medicinally, but as a sign of the healing virtue which was communicated by their hands, and a symbol of something still more precious. It was unction, indeed, but, as BENGEL remarks, it was something very different from what Romanists call extreme unction. He adds, what is very probable, that they do not appear to have carried the oil about with them, but, as the Jews used oil as a medicine, to have employed it just as they found it with the sick, in their own higher way.
11:211:2: Իսկ Յովհաննէս իբրեւ լուաւ ՚ի բանտին զգործսն Քրիստոսի, առաքեաց ՚ի ձեռն աշակերտաց իւրոց,
2 Իսկ Յովհաննէսը, երբ բանտում լսեց Քրիստոսի գործերի մասին, ուղարկեց իր աշակերտներին եւ նրանց միջոցով ասաց նրան
2 Յովհաննէս բանտին մէջ երբ լսեց Քրիստոսի գործերը, իր աշակերտներէն երկուքը ղրկելով՝ հարցուց անոր.
Իսկ Յովհաննէս իբրեւ լուաւ ի բանտին զգործսն Քրիստոսի, առաքեաց [30]ի ձեռն աշակերտաց`` իւրոց:

11:2: Իսկ Յովհաննէս իբրեւ լուաւ ՚ի բանտին զգործսն Քրիստոսի, առաքեաց ՚ի ձեռն աշակերտաց իւրոց,
2 Իսկ Յովհաննէսը, երբ բանտում լսեց Քրիստոսի գործերի մասին, ուղարկեց իր աշակերտներին եւ նրանց միջոցով ասաց նրան
2 Յովհաննէս բանտին մէջ երբ լսեց Քրիստոսի գործերը, իր աշակերտներէն երկուքը ղրկելով՝ հարցուց անոր.
zohrab-1805▾ eastern-1994▾ western am▾
11:22: Иоанн же, услышав в темнице о делах Христовых, послал двоих из учеников своих
11:2  ὁ δὲ ἰωάννης ἀκούσας ἐν τῶ δεσμωτηρίῳ τὰ ἔργα τοῦ χριστοῦ πέμψας διὰ τῶν μαθητῶν αὐτοῦ
11:2. Ὁ (The-one) δὲ (moreover) Ἰωάνης (an-Ioanes) ἀκούσας (having-heard) ἐν (in) τῷ (unto-the-one) δεσμωτηρίῳ (unto-an-en-tierlet) τὰ (to-the-ones) ἔργα (to-works) τοῦ (of-the-one) χριστοῦ (of-Anointed,"πέμψας (having-dispatched) διὰ (through) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it,"
11:2. Iohannes autem cum audisset in vinculis opera Christi mittens duos de discipulis suisNow when John had heard in prison the works of Christ: sending two of his disciples he said to him:
2. Now when John heard in the prison the works of the Christ, he sent by his disciples,
Now when John had heard in the prison the works of Christ, he sent two of his disciples:

2: Иоанн же, услышав в темнице о делах Христовых, послал двоих из учеников своих
11:2  ὁ δὲ ἰωάννης ἀκούσας ἐν τῶ δεσμωτηρίῳ τὰ ἔργα τοῦ χριστοῦ πέμψας διὰ τῶν μαθητῶν αὐτοῦ
11:2. Iohannes autem cum audisset in vinculis opera Christi mittens duos de discipulis suis
Now when John had heard in prison the works of Christ: sending two of his disciples he said to him:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
2 Вся XI глава не имеет никаких параллелей у Марка. Параллельное место Мф XI:2–19, у Лк VII:18–35. Мф XI:2–3 имеет сходство с Лк VII:18–21; напротив, XI:4–11 Матфея буквально сходны с большею частью того, что говорится Лк VII:22–28. Ст. 2-й Матфея у Луки имеет такой вид: «и возвестили Иоанну ученики его о всем том», т. е. о чудесах Христа, и в частности, о воскрешении сына вдовы Наинской. Таким образом, сведения о «делах Христа» (Мф) Иоанн получил от своих собственных учеников. Это и было внешним поводом к посольству от Иоанна, хотя действительные, или лучше, тайные мотивы посольства и не указываются. Где произошла встреча Спасителя с учениками Иоанна, об этом евангелисты ничего не сообщают. Но несомненно, что она произошла в отсутствие апостолов. Нахождение Крестителя в темнице предполагается, как нечто известное читателям, и об этом уже сказано было Матфеем раньше (IV:12). Иоанн находился в темнице в Махероне (митр. Филарет), или, как читают другие, в Махере, о чем говорит Иосиф Флавий, Древн. XVIII, 5, 2. Под «делами» Христа разумеют не только Его учение, но вообще всю Его деятельность, в состав которой входила и Его проповедь. Вместо русск. «Христовых» в подлиннике «Христа» — род. с членом для обозначения собственного имени. По мнению Альфорда это показывает, что дела Христа, о которых сказали Иоанну, не были делами того, кого он знал только как Иисуса, но делами Искупителя-Христа. Поэтому Иоанн и пожелал теперь удостовериться в тождестве Иисуса и Христа. Но так как в некоторых древних кодексах и у Оригена слово «Христа» заменено словом «Иисуса», то ясно, что древние, может быть, не придавали делу того значения, какое придает ему Альфорд. Нужно только допустить, что употребление слова «Христа» не было здесь совершенно случайным. Дела, совершаемые Христом, не могли принадлежать никому другому, кроме действительного, истинного Христа, которого ожидали. — В чтении дальнейших слов существует разница. Одни читают «послал чрез» (dia), другие «послал двух» (duo). Это разночтение, конечно, всего лучше объясняется большим сходством обоих этих слов (dia и duo). Далее, на переписчиков могло влиять в настоящем случае и выражение Луки, у которого ясно стоит «два» (Ср. Мф XVIII:19; Мк XI:1; XIV:13; Лк X:1; Ин VIIl, 17). Наконец, и конструкция «послав чрез» необычна. Но «чрез» лучше подтверждается более авторитетными рукописями. Об этом различии не было бы особенной надобности подробно говорить, если бы то или другое чтение совсем не оказывало никакого влияния на смысл, а следовательно, и на толкование рассматриваемого места. Именно, существует большая разница в том, послал ли Иоанн «двух» учеников своих с тем, чтобы они, почти от собственного имени, предложили Христу вопрос; или же толковать стих так, что Иоанн, не имея возможности видеться с Христом, вследствие заключения в темницу, послал к Нему просить «чрез» учеников своих разрешить недоразумения, которые волновали его самого, Иоанна. В первом случае желают получить от Христа ответ, и получают его, ученики; во втором они являются только агентами Иоанна, не имеют сами по себе никакого значения, походят на людей, которые отправляются за покупкой хлеба для других, сами не будучи совсем голодны. Конечно, в соответствии с показанием Луки, мы имеем полное право допустить и в настоящем случае, что учеников было двое. Самое выражение с dia имеет несколько еврейский характер, послал «руками» учеников, т. е. при посредстве. Почему некоторые находят здесь «истериологию», не вполне ясно. Посольство могло быть незадолго до мученичества и смерти Крестителя, вероятно, на 32 году жизни Христа, во второй год Его проповеди, когда Он уже прославился Своими учением и чудесами.
Adam Clarke: Commentary on the Bible - 1831
11:2: John had heard in the prison - John was cast into prison by order of Herod Antipas, Mat 14:3, etc., (where see the notes), a little after our Lord began his public ministry, Mat 4:12; and after the first passover, Joh 3:24.
Albert Barnes: Notes on the Bible - 1834
11:2: The account contained in this chapter of Matthew, to the Mat 11:19, is found, with no material variation, in Luke 7:18-35. John was in prison. Herod had thrown him into confinement on account of his faithfulness in reproving him for marrying his brother Philip's wife. See Mat 14:3-4.
It is not certainly known why John sent to Jesus. It might have been to satisfy his disciples that he was the Messiah; or he might have been desirous of ascertaining for himself whether this person, of whom he heard so much, was the same one whom he had baptized, and whom he knew to be the Messiah. See Joh 1:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: in: Mat 4:12, Mat 14:3; Mar 6:17; Luk 3:19, Luk 7:18-23; Joh 3:24
he: Mat 9:14; Joh 3:25-28, Joh 4:1; Act 19:1-3
John Gill
11:2 Now when John had heard in the prison,.... The person here spoken of is John the Baptist, the forerunner of Christ, who was now in the prison of Machaerus; being put there by Herod, for his reproving him for taking Herodias, his brother Philip's wife; and whilst he was there, an account was brought him by his own disciples, see Lk 7:18 of
the works of Christ, the miracles he wrought; as the healing of the centurion's servant, the raising from the dead the widow's son of Nain, and the like; upon hearing of which,
he sent two of his disciples, who might be the most prejudiced against Christ, because of the increase of his followers, and the decrease of their master's; and because he did not live such an austere life as John did; and who, notwithstanding all that they had heard, and their master had told them of Jesus, were not easily persuaded that he was the true Messiah. Moreover, two of them were sent, both because it was more honourable to Christ, and that they might be proper witnesses of what they saw and heard; and since it was not so much for himself, as for the sake of his disciples, that these messengers were sent.
John Wesley
11:2 He sent two of his disciples - Not because he doubted himself; but to confirm their faith. Lk 7:18.
Robert Jamieson, A. R. Fausset and David Brown
11:2 Now when John had heard in the prison--For the account of this imprisonment, see on Mk 6:17-20.
the works of Christ, he sent, &c.--On the whole passage, see on Luke 7:18-35.
11:311:3: եւ ասէ ցնա. Դո՞ւ ես որ գալոցն ես, եթէ այլում ակն կալցուք։
3 «Դո՞ւ ես, որ գալու էիր, թէ՞ ուրիշին սպասենք»
3 «Դուն ա՞ն ես, որ գալու էր, թէ ուրիշի մը սպասենք»։
եւ ասէ ցնա. Դո՞ւ ես որ գալոցն ես, եթէ այլում ակն կալցուք:

11:3: եւ ասէ ցնա. Դո՞ւ ես որ գալոցն ես, եթէ այլում ակն կալցուք։
3 «Դո՞ւ ես, որ գալու էիր, թէ՞ ուրիշին սպասենք»
3 «Դուն ա՞ն ես, որ գալու էր, թէ ուրիշի մը սպասենք»։
zohrab-1805▾ eastern-1994▾ western am▾
11:33: сказать Ему: Ты ли Тот, Который должен придти, или ожидать нам другого?
11:3  εἶπεν αὐτῶ, σὺ εἶ ὁ ἐρχόμενος ἢ ἕτερον προσδοκῶμεν;
11:3. εἶπεν (it-had-said) αὐτῷ (unto-it,"Σὺ (Thou) εἶ (thou-be) ὁ (the-one) ἐρχόμενος ( coming ) ἢ (or) ἕτερον (to-different) προσδοκῶμεν; (we-might-toward-think-unto?"
11:3. ait illi tu es qui venturus es an alium expectamusArt thou he that art to come, or look we for another?
3. and said unto him, Art thou he that cometh, or look we for another?
And said unto him, Art thou he that should come, or do we look for another:

3: сказать Ему: Ты ли Тот, Который должен придти, или ожидать нам другого?
11:3  εἶπεν αὐτῶ, σὺ εἶ ὁ ἐρχόμενος ἢ ἕτερον προσδοκῶμεν;
11:3. ait illi tu es qui venturus es an alium expectamus
Art thou he that art to come, or look we for another?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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 (Лк VII:19). Уже в древности поднимался вопрос, зачем, собственно, отправил это посольство к Христу Иоанн. Можно сказать, что, по общему взгляду древних церковных толкователей, Иоанн отправил это посольство не ради себя, а только ради своих учеников. Ученики сомневались в Христе, и они именно должны были убедиться в Его достоинствах как Мессии. Представители «ортодоксального» взгляда на этот предмет — Златоуст, Иероним, Иларий, Евфимий Зигабен, Феофилакт и другие. По их мнению, сам Иоанн, столько раз убежденно свидетельствовавший о Христе, как об Агнце Божьем и проч., не мог иметь о Нем никаких сомнений. Но так как ученики Иоанна не были расположены ко Христу и завидовали Ему, то, чтобы обратить их, Иоанн посылает их, чтобы они, увидев чудеса, уверовали, что Христос больше Иоанна. Иоанн не спрашивает, как незнающий; потому что сам указывал на Спасителя в то время, когда другие не веровали в Него (Ин I:29 и Мф III:17). Подобно тому, как Спаситель просил показать Ему место, где был погребен Лазарь, чтобы другие увидели воскрешенного мертвеца и таким образом уверовали, так и Иоанн, которому предстояла смерть от руки Ирода, посылает теперь своих учеников ко Христу, чтобы они, увидев по этому случаю знамения и силы, уверовали в Него, и, предлагая вопрос своего учителя, сами научились. В новейшей экзегетике все более и более утверждается мнение, что сомневался сам Иоанн.
Adam Clarke: Commentary on the Bible - 1831
11:3: Art thou he that should come - Ο ερχομενος, he that cometh, seems to have been a proper name of the Messiah; to save or deliver is necessarily implied. See on Luk 7:19 (note).
There is some difficulty in what is here spoken of John. Some have thought he was utterly ignorant of our Lord's Divine mission, and that he sent merely for his own information; but this is certainly inconsistent with his own declaration, Luk 3:15, etc.; Joh 1:15, Joh 1:26, Joh 1:33, Joh 3:28, etc. Others suppose he sent the message merely for the instruction of his disciples; that, as he saw his end approaching, he wished them to have the fullest conviction that Jesus was the Messiah, that they might attach themselves to him.
A third opinion takes a middle course between the two former, and states that, though John was at first perfectly convinced that Jesus was the Christ, yet, entertaining some hopes that he would erect a secular kingdom in Judea, wished to know whether this was likely to take place speedily. It is very probable that John now began, through the length of his confinement, to entertain doubts, relative to his kingdom, which perplexed and harassed his mind; and he took the most reasonable way to get rid of them at once, viz. by applying to Christ himself.
Two of his disciples - Instead of δυο, two, several excellent MSS., with both the Syriac, Armenian, Gothic, and one copy of the Itala, have δια, by; he sent by his disciples.
Albert Barnes: Notes on the Bible - 1834
11:3: Art thou he that should come? - That is, Art thou the Messiah, or the Christ? The Jews expected a Saviour. His coming had been long foretold, Gen 49:10; Isa 9:1-6; Isa 11:1-5; Isa 35:4-6; Isa 53:1-12; Dan 9:24-27. See also Joh 6:14. Compare Deu 18:18-19. In common language, therefore, he was familiarly described as "he that was to come." Luke adds here Luk 7:21, that at the time when the messengers came to him, Jesus "cured many of their infirmities, and plagues, and of evil spirits." An answer was therefore ready to the inquiries of John.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: Art: Mat 2:2-6; Gen 3:15, Gen 12:3, Gen 49:10; Num 24:17; Deu 18:15-18; Psa 2:6-12; Psa 110:1-5; Isa 7:14, Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6; Eze 34:23, Eze 34:24; Dan 9:24-26; Hos 3:5; Joe 2:28-32; Amo 9:11, Amo 9:12; Oba 1:21; Mic 5:2; Zep 3:14-17; Hag 2:7; Zac 9:9; Mal 3:1, Mal 4:2; Joh 4:21, Joh 7:31, Joh 7:41, Joh 7:42
he that: Mat 21:5, Mat 21:9; Mar 11:9; Luk 19:38; Joh 16:14, Joh 12:13; Heb 10:37
John Gill
11:3 And said unto him,.... By the disciples he sent; this was the message they came with, and this the question they were to ask, and did,
art thou he that should come? A "periphrasis" of the Messiah, well known to the Jews; for he had been spoken of frequently in the prophecies of the Old Testament, as the Shiloh, the Redeemer, the Prophet, and King that should come; particularly, by this circumlocution, reference seems to be had to Hab 2:3. "It shall surely come", , which may be rendered, "for he that cometh", or "is to come, shall come". So that the question in plain terms is, whether he was the Messiah? John could not be ignorant of this, who had seen the Spirit of God descending on him at his baptism, heard a voice from heaven, declaring him the Son of God; and had so often pointed him out to others, and had borne frequent testimonies that he was the Lamb of God, and bridegroom of his church: wherefore this question was put, not upon his own account, but his disciples, that they might have from the mouth of Christ a full and satisfactory answer, which would remove all their doubts and scruples, and attach them to Christ, now he was about to die, and leave them, than which nothing was more desirable to him. Though some have thought, that John's faith was somewhat slackened; and through his long imprisonment, he began to doubt whether he was the Messiah or not: and others have been of opinion, as particularly Dr. Lightfoot, that the reason of this message was, neither the ignorance and unbelief of John, or his disciples; but that John, with the rest of the Jews, having a notion of a temporal kingdom, and hearing of the mighty works of Christ, wonders that he himself was not delivered out of prison by him, grows impatient upon it, and asks, if he was the Messiah? And if he was, why did he suffer his forerunner and chief minister to lie in prison?
or do we look for another, to release me, and set up this kingdom?
John Wesley
11:3 He that is to come - The Messiah.
11:411:4: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Գնացէ՛ք պատմեցէ՛ք Յովհաննու, զոր լուայք եւ տեսէք[192]. [192] Ոսկան. Գնացէ՛ք եւ պատմեցէ՛ք։
4 Յիսուս պատասխան տուեց նրանց եւ ասաց. «Գնացէք պատմեցէ՛ք Յովհաննէսին, ինչ որ դուք լսեցիք եւ տեսաք
4 Յիսուս պատասխան տալով՝ անոնց ըսաւ. «Գացէք պատմեցէք Յովհաննէսին ինչ որ կը լսէք ու կը տեսնէք.
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Գնացէք պատմեցէք Յովհաննու զոր լուայք եւ տեսէք:

11:4: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Գնացէ՛ք պատմեցէ՛ք Յովհաննու, զոր լուայք եւ տեսէք[192].
[192] Ոսկան. Գնացէ՛ք եւ պատմեցէ՛ք։
4 Յիսուս պատասխան տուեց նրանց եւ ասաց. «Գնացէք պատմեցէ՛ք Յովհաննէսին, ինչ որ դուք լսեցիք եւ տեսաք
4 Յիսուս պատասխան տալով՝ անոնց ըսաւ. «Գացէք պատմեցէք Յովհաննէսին ինչ որ կը լսէք ու կը տեսնէք.
zohrab-1805▾ eastern-1994▾ western am▾
11:44: И сказал им Иисус в ответ: пойдите, скажите Иоанну, что слышите и видите:
11:4  καὶ ἀποκριθεὶς ὁ ἰησοῦς εἶπεν αὐτοῖς, πορευθέντες ἀπαγγείλατε ἰωάννῃ ἃ ἀκούετε καὶ βλέπετε·
11:4. καὶ (And) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτοῖς (unto-them," Πορευθέντες ( Having-been-traversed-of ) ἀπαγγείλατε (ye-should-have-messaged-off) Ἰωάνει (unto-an-Ioanes) ἃ ( to-which ) ἀκούετε (ye-hear) καὶ (and) βλέπετε: (ye-view)
11:4. et respondens Iesus ait illis euntes renuntiate Iohanni quae auditis et videtisAnd Jesus making answer said to them: Go and relate to John what you have heard and seen.
4. And Jesus answered and said unto them, Go your way and tell John the things which ye do hear and see:
Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:

4: И сказал им Иисус в ответ: пойдите, скажите Иоанну, что слышите и видите:
11:4  καὶ ἀποκριθεὶς ὁ ἰησοῦς εἶπεν αὐτοῖς, πορευθέντες ἀπαγγείλατε ἰωάννῃ ἃ ἀκούετε καὶ βλέπετε·
11:4. et respondens Iesus ait illis euntes renuntiate Iohanni quae auditis et videtis
And Jesus making answer said to them: Go and relate to John what you have heard and seen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 (Лк VII:22). Если бы Христос ответил, что Он — Мессия, то такой ответ был бы в настоящем случае свидетельством Христа о Самом Себе и показался бы неистинным. Это побудило Спасителя дать непрямой, хотя и вовсе не уклончивый, ответ ученикам Иоанна. Нет никакой надобности предполагать, что Он нарочно для них совершил чудеса, о которых говорится дальше. Иисус Христос просто ссылается на них, как на факт, который был известен всем, не исключая и самого Иоанна. Но это, конечно, не исключает возможности, что чудеса были совершены и пред глазами учеников (см. Лк VII:21). Вместо теоретических доказательств Спаситель предлагает очевидные истины — a akouete kai blepete (что слышите и видите).
Adam Clarke: Commentary on the Bible - 1831
11:4: Go and show John the things - ye do hear and see - Christ would have men to judge only of him and of others by their works. This is the only safe way of judging. A man is not to be credited because he professes to know such and such things; but because he demonstrates by his conduct that his pretensions are not vain.
Albert Barnes: Notes on the Bible - 1834
11:4: Go and show John again ... - Jesus referred them for an answer to these miracles. They were proof that he was the Messiah. Prophets had indeed performed miracles, but no prophet had performed so many, or any so important. Jesus, moreover, performed them "in his own name" and by his own power. Prophets had done it by the power of God. Jesus, therefore, performed the works which none but the Messiah could do, and John might easily infer that he was the Christ.
The poor have the gospel preached to them - It was predicted of the Messiah that he would preach good tidings to the meek Isa 61:1; or, as it is rendered in the New Testament, "He hath anointed me to preach the gospel to the poor," Luk 4:18. By this, therefore, also, John might infer that he was truly the Messiah. It adds to the force of this testimony that the "poor" have always been overlooked by Pharisees and philosophers. No sect of philosophers had condescended to notice them before Christ, and no system of religion had attempted to instruct them before the Christian religion. In all other schemes the poor have been passed by as unworthy of notice.
John Gill
11:4 Jesus answered and said unto them,.... Not by an express declaration, that he was the Messiah that was to come, and they were not to look for any other; but he bids them
go, and show John again, those things which ye do hear and see. Christ would have them go back to John in prison, and relate to him the doctrines which they had heard preached by him to the poor; and the miracles which they had seen with their own eyes, then wrought by him; as well as many others, which were attested to them by credible witnesses; for there were at that time about Christ, that had infirmities, plagues, and evil spirits, and that were blind, and he instantly cured them in their presence; see Lk 7:21.
John Wesley
11:4 Go and tell John the things that ye hear and see - Which are a stronger proof of my being the Messiah, than any bare assertion can be.
11:511:5: կոյրք՝ տեսանե՛ն, կաղք՝ գնա՛ն, բորոտք՝ սրբի՛ն, եւ խուլք լսե՛ն, եւ մեռեալք յառնե՛ն, եւ աղքատք աւետարանի՛ն։
5 կոյրերը տեսնում են, կաղերը՝ քայլում, բորոտները՝ մաքրւում, խուլերը՝ լսում, մեռելները՝ յառնում, եւ աղքատներին քարոզւում է Աւետարանը
5 Կոյրերը կը տեսնեն, կաղերը կը քալեն, բորոտները կը մաքրուին, խուլերը կը լսեն, մեռելները յարութիւն կ’առնեն ու աղքատներուն աւետարան կը քարոզուի։
կոյրք տեսանեն, կաղք գնան, բորոտք սրբին, եւ խուլք լսեն, եւ մեռեալք յառնեն, եւ աղքատք աւետարանին:

11:5: կոյրք՝ տեսանե՛ն, կաղք՝ գնա՛ն, բորոտք՝ սրբի՛ն, եւ խուլք լսե՛ն, եւ մեռեալք յառնե՛ն, եւ աղքատք աւետարանի՛ն։
5 կոյրերը տեսնում են, կաղերը՝ քայլում, բորոտները՝ մաքրւում, խուլերը՝ լսում, մեռելները՝ յառնում, եւ աղքատներին քարոզւում է Աւետարանը
5 Կոյրերը կը տեսնեն, կաղերը կը քալեն, բորոտները կը մաքրուին, խուլերը կը լսեն, մեռելները յարութիւն կ’առնեն ու աղքատներուն աւետարան կը քարոզուի։
zohrab-1805▾ eastern-1994▾ western am▾
11:55: слепые прозревают и хромые ходят, прокаженные очищаются и глухие слышат, мертвые воскресают и нищие благовествуют;
11:5  τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται·
11:5. τυφλοὶ ( blind ) ἀναβλέπουσιν ( they-view-up ) καὶ (and) χωλοὶ ( lame ) περιπατοῦσιν, (they-tread-about-unto," λεπροὶ ( en-peeled ) καθαρίζονται (they-be-cleansed-to) καὶ (and) κωφοὶ ( blunted ) ἀκούουσιν, (they-heareth,"καὶ (and) νεκροὶ ( en-deaded ) ἐγείρονται (they-be-roused) καὶ (and) πτωχοὶ ( beggared ) εὐαγγελίζονται : ( they-be-goodly-messaged-to )
11:5. caeci vident claudi ambulant leprosi mundantur surdi audiunt mortui resurgunt pauperes evangelizanturThe blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them.
5. the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have good tidings preached to them.
The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them:

5: слепые прозревают и хромые ходят, прокаженные очищаются и глухие слышат, мертвые воскресают и нищие благовествуют;
11:5  τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται·
11:5. caeci vident claudi ambulant leprosi mundantur surdi audiunt mortui resurgunt pauperes evangelizantur
The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 (Лк VII:22). В одном только кодексе (D) опущено выражение «и хромые ходят»; во многих кодексах «мертвые воскресают» поставлено или после «нищие благовествуют», или греч. egeirontai заменено anistantai. Просматривая рукописные варианты, мы встречаемся здесь с очень любопытным явлением, указывающим на древние исправления со стороны переписчиков, которые, в разных рукописях, то опускали, то прибавляли «и» (kai). Стих этот, по лучшим рукописям, читается так:
Слепые прозревают
И хромые ходят,
Прокаженные очищаются
И глухие слышат,
И мертвые воскресают,
И нищим благовествуется.
У Лк VII:22 в подлиннике (по лучшим чтениям) нет ни одного «и», за исключением поставленного перед hkousate. Самое место заимствовано из Ис LXI:1. Употреблял ли пророк (XXIX:18, 19; XXXV:5, 6) слова «слепые, глухие, хромые и немые» в собственном или переносном смысле, этого нельзя разъяснить. Матфей понял их в собственном смысле. В том же смысле говорит и Иисус Христос (Цан). Словами пророка Он изображает здесь Свою собственную чудесную деятельность и ставит ее доказательством Своего мессианства. Ответ как нельзя лучше подходит к вопросу Крестителя. — Место Исаии по переводу LXX несходно по выражениям со словами обоих евангелистов и читается так: «Дух Господа на Мне, почему (ou eneken) Он помазал Меня благовестить Себя (о Себе) нищим (euaggelisasqai ptwcoiV), послал Меня исцелять сокрушенных сердцем, проповедать пленникам освобождение и слепым прозрение» (ср. Ис XXXV:3 и сл.). По переводу с еврейского: «Дух Господа Иеговы на Мне, почему помазал Иегова Меня благовествовать нищим, послал Меня исцелять сокрушенных сердцем, возвестить пленным освобождение и узникам — открытие темницы». Обе цитаты изменены у евангелистов так, чтобы цитирование подходило к настоящему случаю. Слова «нищим благовествуется» поставлены у них на последнем месте. Относительно этого последнего выражения следует сказать, что русский и славянский переводы (нищие благовествуют) неточны и не имеют никаких оснований. «Благовествовать» по-гречески euaggelizein с дательным, а не euaggelizesqai. Если перевести действительный залог в общий, то дательный переходит в именительный, вроде того, напр., как: мне приносят пользу (действ.) и я пользуюсь (общ.). Глагол euaggelizomai встречается в Евангелии Матфея только здесь. Для объяснения конструкции лучше всего может служить Евр IV:2, 6: «ибо и нам оно оповещено», т. е. обетование (kai gar esmen euaggelismenoi), «как и тем», «а те, которым прежде возвещено» (kai oi proteron euaggelisqenteV) и т. д. Это правда, что euaggelizomai может соединяться и с винит. падежом. Но в еврейском тексте у Исаии — лебассер анавим, где анавим (нищие) винительный падеж, служит поверкой принятого чтения — благовествовать нищим. Вульг. pauperes evangelizantur; нем. den Armen wird das Evangelium geprediget; англ. and the poor have the gospel preached to them. Точно, хотя и не по-русски, можно перевести: нищие благовествуются = нищим благовествуется.
Adam Clarke: Commentary on the Bible - 1831
11:5: The blind receive their sight, etc. - Αναβλεπωσι, look upwards, contemplating the heavens which their Lord hath made.
The lame walk - Περιπατωσι, they walk about; to give the fullest proof to the multitude that their cure was real. These miracles were not only the most convincing proofs of the supreme power of Christ, but were also emblematic of that work of salvation which he effects in the souls of men.
1. Sinners are blind; their understanding is so darkened by sin that they see not the way of truth and salvation.
2. They are lame - not able to walk in the path of righteousness.
3. They are leprous, their souls are defiled with sin, the most loathsome and inveterate disease; deepening in themselves, and infecting others.
4. They are deaf to the voice of God, his word, and their own conscience.
5. They are dead in trespasses and sins; God, who is the life of the soul, being separated from it by iniquity.
Nothing less than the power of Christ can redeem from all this; and, from all this, that power of Christ actually does redeem every penitent believing soul. Giving sight to the blind, and raising the dead, are allowed by the ancient rabbins to be works which the Messiah should perform, when he should manifest himself in Israel.
The poor have the Gospel preached to them - And what was this Gospel? Why, the glad tidings that Jesus Christ came into the world to save sinners: that he opens the eyes of the blind; enables the lame to walk with an even, steady, and constant pace in the way of holiness; cleanses the lepers from all the defilement of their sins; opens the ears of the deaf to hear his pardoning words; and raises those who were dead in trespasses and sins to live in union with himself to all eternity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: blind: Mat 9:30; Psa 146:8; Isa 29:18, Isa 35:4-6, Isa 42:6, Isa 42:7; Luk 4:18, Luk 7:21, Luk 7:22; Joh 2:23, Joh 3:2, Joh 5:36, Joh 10:25, Joh 10:38, Joh 14:11, Joh 14:12; Act 2:22, Act 4:9, Act 4:10
the lame: Mat 15:30, Mat 15:31, Mat 21:14; Act 3:2-8, Act 14:8-10
the lepers: Mat 8:1-4, Mat 10:8; Kg2 5:7, Kg2 5:14
the deaf: Isa 43:8; Mar 7:37, Mar 9:25
the dead: Mat 9:24, Mat 9:25; Luk 7:14-16, Luk 7:22; Joh 11:43, Joh 11:44
the poor: Mat 5:3; Psa 22:26, Psa 72:12, Psa 72:13; Isa 61:1-3, Isa 66:2; Zac 11:7; Luk 4:18; Jam 2:5
John Gill
11:5 The blind receive their sight,.... Our Lord here, has reference to several prophecies concerning the Messiah, in Is 35:6 and which having their accomplishment in him, John and his disciples might easily and strongly conclude, that he was he that was to come, and that they should not look for another. The several things here mentioned, were not all done at this time, but were what these disciples had sufficient and authentic evidence of; sight was restored to the blind before them then; and no doubt they were informed of the two blind men, that had their eyes opened, Mt 9:30
and the lame walk; as did the man sick of the palsy, who was brought to him on a bed, carried by four men, but went away himself, with his bed upon his shoulders, Mt 9:2
the lepers are cleansed: as the poor man was, that was full of leprosy, and who was cured by Christ, by touching him, Mt 8:3
and the deaf hear; as did the man, into whose ears Christ put his fingers and said, Ephphatha, be opened, Mk 7:33
and the dead are raised: as were Jairus's daughter, Mt 9:18 and the widow's son of Nain, Lk 7:15
and the poor have the Gospel preached them; by "the poor" are meant, either the preachers of the Gospel; for so the words may be rendered, "the poor preach the Gospel": and such were the apostles of Christ; they were poor with respect to the things of this world; they were chiefly fishermen; and, with respect to human literature, they were unlearned men, had no stock or furniture of acquired learning, and were mean, abject, and contemptible, in the sight and opinion of men; and yet Christ called, qualified, and sent them forth to preach the Gospel. Or else, the hearers of it are designed; who were also the poor of this world, made a very low figure in life, and had but a small share of knowledge and understanding, and so were despised, and reckoned as cursed by the Scribes and Pharisees: or they were such, who were poor in spirit, or spiritually poor; who saw their spiritual poverty, bewailed and acknowledged it, and sought after the true riches of grace, and glory in Christ. Now these, as they had the Gospel preached to them more fully and clearly, with more power and authority, and so as it never was before or since, so they "received" it, as Tremellius from the Syriac reads the text, readily and willingly, joyfully and gladly, with faith and love; and were, as it may be also rendered, "evangelized" by it, or thrown into a gospel mould and frame: which may be said to be done, when a man has a spirit of liberty, in opposition to a spirit of bondage; when he lives by faith on Christ alone; when his comforts do not spring from his works, but from Christ; when the love and grace of God influence his repentance and obedience; when a man has a spirit of meekness and of love to the saints, is of a forbearing and forgiving spirit: when he is desirous of performing all duties both to God and man, and yet depends upon none of them, but upon Christ alone, for salvation.
John Wesley
11:5 The poor have the Gospel preached to them - The greatest mercy of all. Is 29:18; Is 35:5.
11:611:6: Եւ երանեալ է՝ որ ոչ գայթագղեսցի յիս[193]։ [193] Ոմանք. Եւ երանի է որ ոչ գայթ՛՛։
6 Եւ երանի՜ է նրան, ով իմ պատճառով չի գայթակղւում»:
6 Երանի՜ անոր որ իմ վրայովս չի գայթակղիր»։
Եւ երանեալ է որ ոչ գայթակղեսցի յիս:

11:6: Եւ երանեալ է՝ որ ոչ գայթագղեսցի յիս[193]։
[193] Ոմանք. Եւ երանի է որ ոչ գայթ՛՛։
6 Եւ երանի՜ է նրան, ով իմ պատճառով չի գայթակղւում»:
6 Երանի՜ անոր որ իմ վրայովս չի գայթակղիր»։
zohrab-1805▾ eastern-1994▾ western am▾
11:66: и блажен, кто не соблазнится о Мне.
11:6  καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί.
11:6. καὶ (and) μακάριός (bless-belonged) ἐστιν (it-be) ὃς (which) ἂν (ever) μὴ (lest) σκανδαλισθῇ (it-might-have-been-cumbered-to) ἐν (in) ἐμοί. (unto-ME)
11:6. et beatus est qui non fuerit scandalizatus in meAnd blessed is he that shall not be scandalized in me.
6. And blessed is he, whosoever shall find none occasion of stumbling in me.
And blessed is [he], whosoever shall not be offended in me:

6: и блажен, кто не соблазнится о Мне.
11:6  καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί.
11:6. et beatus est qui non fuerit scandalizatus in me
And blessed is he that shall not be scandalized in me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
6 (Лк VII:23). «И блажен, кто не соблазнится о Мне», т. е. по поводу Моего смиренного, уничиженного состояния. В ст. 5 Иисус Христос представил объективные доказательства Своего мессианского достоинства, говоря о Своих делах. В ст. 6 Он говорит о Себе. Слова Его имеют общий смысл.
Adam Clarke: Commentary on the Bible - 1831
11:6: Blessed is he whosoever shall not be offended in me - Or, Happy is he who will not be stumbled at me; for the word σκανδαλιζεσθαι, in its root, signifies to hit against or stumble over a thing, which one may meet with in the way. The Jews, as was before remarked, expected a temporal deliverer. Many might he tempted to reject Christ, because of his mean appearance, etc., and so lose the benefit of salvation through him. To instruct and caution such, our blessed Lord spoke these words. By his poverty and meanness he condemns the pride and pomp of this world. He who will not humble himself, and become base, and poor, and vile in his own eyes, cannot enter into the kingdom of God. It is the poor, in general, who hear the Gospel; the rich and the great are either too busy, or too much gratified with temporal things, to pay any attention to the voice of God.
Albert Barnes: Notes on the Bible - 1834
11:6: And blessed is he ... - The word "offence" means a "stumbling-block." See the notes at Mat 5:29. This verse might be rendered, "Happy is he to whom I shall not prove a stumbling-block." That is, happy is he who shall not take offence at my poverty and lowliness of life, so as to reject me and my doctrine. Happy is the one who can, notwithstanding that poverty and obscurity, see the evidence that I am the Messiah, and follow me. It is not improbable that John wished Jesus publicly to proclaim himself as the Christ, instead of seeking retirement. Jesus replied that he gave sufficient evidence of that by his works; that a man might discover it if he chose; and that he was blessed or happy who should appreciate that evidence and embrace him as the Christ, in spite of his humble manner of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: blessed: Mat 5:3-12; Psa 1:1, Psa 1:2, Psa 32:1, Psa 32:2, Psa 119:1; Luk 11:27, Luk 11:28
whosoever: Mat 13:55-57, Mat 15:12-14, Mat 18:7, Mat 24:10, Mat 26:31; Isa 8:14, Isa 8:15; Luk 2:34; Luk 4:23-29; Joh 6:60, Joh 6:61, Joh 6:66, Joh 7:41, Joh 7:42; Rom 9:32, Rom 9:33; Co1 1:22, Co1 1:23, Co1 2:14; Gal 5:11; Pe1 2:8
John Gill
11:6 And blessed is he whosoever shall not be offended in me. The Jews were offended at Christ's parentage and birth, at the poverty of his parents, and at the manner of his birth, by a virgin; and at the place of his birth, which they thought to be Galilee; at his education, because he had not learnt letters, and was brought up to a mechanical employment; at his mean appearance in his public ministry, in his own person, and in his attendants: his company and audience being the poorer sort, the more ignorant, and who had been loose and scandalous persons, publicans and sinners; at the doctrines he preached, particularly, which respected his own deity and eternity, the distinguished grace of God, and living by faith upon his flesh and blood. The disciples of John also were offended in him, because he and his disciples did not fast, and lead such an austere life as they and their master did; because of the meanness and obscurity of Christ's kingdom; the imprisonment of John, and the many reproaches, afflictions, and persecutions, which did, and were likely to attend a profession of Christ: this our Lord knew, and had a peculiar respect to them in these words; but happy are those persons, who, notwithstanding all these difficulties and discouragements, are so far from stumbling at Christ, and falling from him, that they heartily receive him and believe in him, make a profession of him, and hold it fast; greatly love, highly value, and esteem him, and are willing to part with all, and bear all for his sake: these are blessed, notwithstanding all their sufferings for him even now; they have spiritual peace, joy, and comfort in their souls, and shall be happy in the full enjoyment of him to all eternity.
John Wesley
11:6 Happy is he who shall not be offended at me - Notwithstanding all these proofs that I am the Messiah.
11:711:7: Եւ իբրեւ նոքա գնացին, սկսաւ Յիսուս ասել ցժողովուրդսն զՅովհաննէ. Զի՞նչ ելէք տեսանել յանապատին. եղէ՞գն շարժո՛ւն ՚ի հողմոյ[194]։ [194] Ոմանք. Զեղե՞գն։
7 Երբ Յովհաննէսի աշակերտները գնացին, Յիսուս սկսեց ժողովրդին ասել Յովհաննէսի մասին. «Ի՞նչ տեսնելու ելաք անապատում. հողմից շարժուող եղէ՞գ
7 Երբ անոնք գացին, Յիսուս սկսաւ ժողովուրդին ըսել Յովհաննէսին համար. «Ի՞նչ տեսնելու ելաք անապատին մէջ. եղէ՞գ մը հովէն շարժուած։
Եւ իբրեւ նոքա գնացին, սկսաւ Յիսուս ասել ցժողովուրդսն զՅովհաննէ. Զի՞նչ ելէք տեսանել յանապատին. եղէ՞գն շարժուն ի հողմոյ:

11:7: Եւ իբրեւ նոքա գնացին, սկսաւ Յիսուս ասել ցժողովուրդսն զՅովհաննէ. Զի՞նչ ելէք տեսանել յանապատին. եղէ՞գն շարժո՛ւն ՚ի հողմոյ[194]։
[194] Ոմանք. Զեղե՞գն։
7 Երբ Յովհաննէսի աշակերտները գնացին, Յիսուս սկսեց ժողովրդին ասել Յովհաննէսի մասին. «Ի՞նչ տեսնելու ելաք անապատում. հողմից շարժուող եղէ՞գ
7 Երբ անոնք գացին, Յիսուս սկսաւ ժողովուրդին ըսել Յովհաննէսին համար. «Ի՞նչ տեսնելու ելաք անապատին մէջ. եղէ՞գ մը հովէն շարժուած։
zohrab-1805▾ eastern-1994▾ western am▾
11:77: Когда же они пошли, Иисус начал говорить народу об Иоанне: что смотреть ходили вы в пустыню? трость ли, ветром колеблемую?
11:7  τούτων δὲ πορευομένων ἤρξατο ὁ ἰησοῦς λέγειν τοῖς ὄχλοις περὶ ἰωάννου, τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον;
11:7. Τούτων (Of-the-ones-these) δὲ (moreover) πορευομένων ( of-traversing-of ) ἤρξατο ( it-firsted ,"ὁ (the-one) Ἰησοῦς (an-Iesous,"λέγειν (to-forth) τοῖς (unto-the-ones) ὄχλοις (unto-crowds) περὶ (about) Ἰωάνου (of-an-Ioanes,"Τί (To-what-one) ἐξήλθατε (ye-had-came-out) εἰς (into) τὴν (to-the-one) ἔρημον (to-solituded) θεάσασθαι ; ( to-have-perceived-unto ?"κάλαμον (To-a-reed) ὑπὸ (under) ἀνέμου (of-a-wind) σαλευόμενον; (to-being-undulated-of?"
11:7. illis autem abeuntibus coepit Iesus dicere ad turbas de Iohanne quid existis in desertum videre harundinem vento agitatamAnd when they went their way, Jesus began to say to the multitudes concerning John: What went you out into the desert to see? a reed shaken with the wind?
7. And as these went their way, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shaken with the wind?
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind:

7: Когда же они пошли, Иисус начал говорить народу об Иоанне: что смотреть ходили вы в пустыню? трость ли, ветром колеблемую?
11:7  τούτων δὲ πορευομένων ἤρξατο ὁ ἰησοῦς λέγειν τοῖς ὄχλοις περὶ ἰωάννου, τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον;
11:7. illis autem abeuntibus coepit Iesus dicere ad turbas de Iohanne quid existis in desertum videre harundinem vento agitatam
And when they went their way, Jesus began to say to the multitudes concerning John: What went you out into the desert to see? a reed shaken with the wind?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 (Лк VII:24). Речь Спасителя у двух евангелистов отличается почти буквальным сходством (вместо exhlqate у Луки exelhluqe). «Трость ли, ветром колеблемую?» — выражение метафорическое для обозначения, по противоположности, характера Иоанна. Слушатели Христа могли понять слова Его только в том смысле, что если Иоанн и послал к Нему учеников спросить, как бы удостовериться о Его личности, то это нисколько не значило, что Иоанн колебался в своих верованиях и убеждениях, подобно какой-нибудь тростинке на берегах Мертвого моря или Галилейского озера. Так как Иоанн не походил на тростинку, то в уме слушателей сразу же, по ассоциации, могло возникнуть представление о таком дереве, которое не склоняется ни пред каким напором ветра, не уступает никакой буре. Буря вскоре вырвет такого человека с корнем, и он погибнет, но никогда не поколеблется, будучи жив. Все, что известно о Крестителе, показывает, что он был именно такой человек и что слова Христа были вполне ясной и точной характеристикой этой великой личности. Иоанн предложил свой вопрос потому, что не колебался в своих суровых, аскетических воззрениях на жизнь и Самого Мессию.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? 8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. 9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. 10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. 12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. 13 For all the prophets and the law prophesied until John. 14 And if ye will receive it, this is Elias, which was for to come. 15 He that hath ears to hear, let him hear.

We have here the high encomium which our Lord Jesus gave of John the Baptist; not only to revive his honour, but to revive his work. Some of Christ's disciples might perhaps take occasion from the question John sent, to reflect upon him, as weak and wavering, and inconsistent with himself, to prevent which Christ gives him this character. Note, It is our duty to consult the reputation of our brethren, and not only to remove, but to obviate and prevent, jealousies and ill thoughts of them; and we must take all occasions, especially such as discover any thing of infirmity, to speak well of those who are praiseworthy, and to give them that fruit of their hands. John the Baptist, when he was upon the stage, and Christ in privacy and retirement, bore testimony to Christ; and now that Christ appeared publicly, and John was under a cloud, he bore testimony to John. Note, They who have a confirmed interest themselves, should improve it for the helping of the credit and reputation of others, whose character claims it, but whose temper or present circumstances put them out of the way of it. This is giving honour to whom honour is due. John had abased himself to honour Christ (John iii. 20, 30, ch. iii. 11), had made himself nothing, that Christ might be All, and now Christ dignifies him with this character. Note, They who humble themselves shall be exalted, and those that honour Christ he will honour; those that confess him before men, he will confess, and sometimes before men too, even in this world. John had now finished his testimony, and now Christ commends him. Note, Christ reserves honour for his servants when they have done their work, John xii. 26.

Now concerning this commendation of John, observe,

I. That Christ spoke thus honourably of John, not in the hearing of John's disciples, but as they departed, just after they were gone, Luke vii. 24. He would not so much as seem to flatter John, nor have these praises of him reported to him. Note, Though we must be forward to give to all their due praise for their encouragement, yet we must avoid every thing that looks like flattery, or may be in danger of puffing them up. They who in other things are mortified to the world, yet cannot well bear their own praise. Pride is a corrupt humour, which we must not feed either in others or in ourselves.

II. That what Christ said concerning John, was intended not only for his praise, but for the people's profit, to revive the remembrance of John's ministry, which had been well attended, but which was now (as other such things used to be) strangely forgotten: they did for a season, and but for a season, rejoice in his light, John v. 35. "Now, consider, what went ye out into the wilderness to see? Put this question to yourselves." 1. John preached in the wilderness, and thither people flocked in crowds to him, though in a remote place, and an inconvenient one. If teachers be removed into corners, it is better to go after them than to be without them. Now if his preaching was worth taking so much pains to hear it, surely it was worth taking some care to recollect it. The greater the difficulties we have broken through to hear the word, the more we are concerned to profit by it. 2. They went out to him to see him; rather to feed their eyes with the unusual appearance of his person, than to feed their souls with his wholesome instructions; rather for curiosity than for conscience. Note, Many that attend on the word come rather to see and be seen, than to learn and be taught, to have something to talk of, than to be made wise to salvation. Christ puts it to them, what went ye out to see? Note, They who attend on the word will be called to an account, what their intentions and what their improvements were. We think when the sermon is done, the care is over; no, then the greatest of the care begins. It will shortly be asked, "What business had you such a time at such an ordinance? What brought you thither? Was it custom or company, or was it a desire to honour God and get good? What have you brought thence? What knowledge, and grace, and comfort? What went you to see?" Note, When we go to read and hear the word, we should see that we aim right in what we do.

III. Let us see what the commendation of John was. They know not what answer to make to Christ's question; well, says Christ, "I will tell you what a man John the Baptist was."

1. "He was a firm, resolute man, and not a reed shaken with the wind; you have been so in your thoughts of him, but he was not so. He was not wavering in his principles, nor uneven in his conversation; but was remarkable for his steadiness and constant consistency with himself." They who are weak as reeds will be shaken as reeds; but John was strong in spirit, Eph. iv. 14. When the wind of popular applause on the one hand blew fresh and fair, when the storm of Herod's rage on the other hand grew fierce and blustering, John was still the same, the same in all weathers. The testimony he had borne to Christ was not the testimony of a reed, of a man who was of one mind to-day, and of another to-morrow; it was not a weather-cock testimony; no, his constancy in it is intimated (John i. 20); he confessed and denied not, but confessed, and stood to it afterwards, John iii. 28. And therefore this question sent by his disciples was not to be construed into any suspicion of the truth of what he had formerly said: therefore the people flocked to him, because he was not as a reed. Note, There is nothing lost in the long run by an unshaken resolution to go on with our work, neither courting the smiles, nor fearing the frowns of men.

2. He was a self-denying man, and mortified to this world. "Was he a man clothed in soft raiment? If so, you would not have gone into the wilderness to see him, but to the court. You went to see one that had his raiment of camel's hair, and a leathern girdle about his loins; his mien and habit showed that he was dead to all the pomps of the world and the pleasures of sense; his clothing agreed with the wilderness he lived in, and the doctrine he preached there, that of repentance. Now you cannot think that he who was such a stranger to the pleasures of a court, should be brought to change his mind by the terrors of a prison, and now to question whether Jesus be the Messiah or not!" Note, they who have lived a life of mortification, are least likely to be driven off from their religion by persecution. He was not a man clothed in soft raiment; such there are, but they are in kings' houses. Note, It becomes people in all their appearances to be consistent with their character and their situation. They who are preachers must not affect to look like courtiers; nor must they whose lot is cast in common dwellings, be ambitious of the soft clothing which they wear who are in kings' houses. Prudence teaches us to be of a piece. John appeared rough and unpleasant, yet they flocked after him. Note, The remembrance of our former zeal in attending on the word of God, should quicken us to, and in, our present work: let it not be said that we have done and suffered so many things in vain, have run in vain and laboured in vain.

3. His greatest commendation of all was his office and ministry, which was more his honour than any personal endowments or qualifications could be; and therefore this is most enlarged upon in a full encomium.

(1.) He was a prophet, yea, and more than a prophet (v. 9); so he said of him who was the great Prophet, to whom all the prophets bear witness. John said of himself, he was not that prophet, that great prophet, the Messiah himself; and now Christ (a very competent Judge) says of him, that he was more than a prophet. He owned himself inferior to Christ, and Christ owned him superior to all other prophets. Observe, The forerunner of Christ was not a king, but a prophet, lest it should seem that the kingdom of the Messiah had been laid in earthly power; but his immediate forerunner was, as such, a transcendent prophet, more than an Old-Testament prophet; they all did virtuously, but John excelled them all; they saw Christ's day at a distance, and their vision was yet for a great while to come; but John saw the day dawn, he saw the sun rise, and told the people of the Messiah, as one that stood among them. They spake of Christ, but he pointed to him; they said, A virgin shall conceive: he said, Behold the Lamb of God!

(2.) He was the same that was predicted to be Christ's forerunner (v. 10); This is he of whom it is written. He was prophesied of by the other prophets, and therefore was greater than they. Malachi prophesied concerning John, Behold, I send my messenger before thy face. Herein some of Christ's honour was put upon him, that the Old-Testament prophets spake and wrote of him; and this honour have all the saints, that their names are written in the Lamb's book of life. It was great preferment to John above all the prophets, that he was Christ's harbinger. He was a messenger sent on a great errand; a messenger, one among a thousand, deriving his honour from his whose messenger he was: he is my messenger sent of God. His business was to prepare Christ's way, to dispose people to receive the Saviour, by discovering to them their sin and misery, and their need of a Saviour. This he had said of himself (John i. 23) and now Christ said it of him; intending hereby not only to put an honour upon John's ministry, but to revive people's regard to it, as making way for the Messiah. Note, Much of the beauty of God's dispensations lies in their mutual connection and coherence, and the reference they have one to another. That which advanced John above the Old-Testament prophets was, that he went immediately before Christ. Note, The nearer any are to Christ, the more truly honourable they are.

(3.) There was not a greater born of women than John the Baptist, v. 11. Christ knew how to value persons according to the degrees of their worth, and he prefers John before all that went before him, before all that were born of women by ordinary generation. Of all that God had raised up and called to any service in his church, John is the most eminent, even beyond Moses himself; for he began to preach the gospel doctrine of remission of sins to those who are truly penitent; and he had more signal revelations from heaven than any of them had; for he saw heaven opened, and the Holy Ghost descend. He also had great success in his ministry; almost the whole nation flocked to him: none rose on so great a design, or came on so noble an errand, as John did, or had such claims to a welcome reception. Many had been born of women that made a great figure in the world, but Christ prefers John before them. Note, Greatness is not to be measured by appearances and outward splendour, but they are the greatest men who are the greatest saints, and the greatest blessings, who are, as John was, great in the sight of the Lord, Luke i. 15.

Yet this high encomium of John has a surprising limitation, notwithstanding, he that is least in the kingdom of heaven is greater than he. [1.] In the kingdom of glory. John was a great and good man, but he was yet in a state of infirmity and imperfection, and therefore came short of glorified saints, and the spirits of just men made perfect. Note, First, There are degrees of glory in heaven, some that are less than others there; though every vessel is alike full, all are not alike large and capacious. Secondly, The least saint in heaven is greater, and knows more, and loves more, and does more in praising God, and receives more from him, than the greatest in this world. The saints on earth are excellent ones (Ps. xvi. 3), but those in heaven are much more excellent; the best in this world are lower than the angels (Ps. viii. 5), the least there are equal with the angels, which should make us long for that blessed state, where the weak shall be as David, Zech. xii. 8. [2.] By the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in the perfection of its power and purity; and ho mikroteros--he that is less in that is greater than John. Some understand it of Christ himself, who was younger than John, and, in the opinion of some, less than John, who always spoke diminishingly of himself; I am a worm, and no man, yet greater than John; so it agrees with what John the Baptist said (John i. 15), He that cometh after me is preferred before me. But it is rather to be understood of the apostles and ministers of the New Testament, the evangelical prophets; and the comparison between them and John is not with respect to their personal sanctity, but to their office; John preached Christ coming, but they preached Christ not only come, but crucified and glorified. John came to the dawning of the gospel-day, and therein excelled the foregoing prophets, but he was taken off before the noon of that day, before the rending of the veil, before Christ's death and resurrection, and the pouring out of the Spirit; so that the least of the apostles and evangelists, having greater discoveries made to them, and being employed in a greater embassy, is greater than John. John did no miracles; the apostles wrought many. The ground of this preference is laid in the preference of the New-Testament dispensation to that of the Old Testament. Ministers of the New Testament therefore excel, because their ministration does so, 2 Cor. iii. 6, &c. John was a maximum quod sic--the greatest of his order; he went to the utmost that the dispensation he was under would allow; but minimum maximi est majus maximo minimi--the least of the highest order is superior to the first of the lowest; a dwarf upon a mountain sees further than a giant in the valley. Note, All the true greatness of men is derived from, and denominated by, the gracious manifestation of Christ to them. The best men are no better than he is pleased to make them. What reason have we to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! And the greater the advantages, the greater will the account be, if we receive the grace of God in vain.

(4.) The great commendation of John the Baptist was, that God owned his ministry, and made it wonderfully successful for the breaking of the ice, and the preparing of people for the kingdom of heaven. From the days of the first appearing of John the Baptist, until now (which was not much above two years), a great deal of good was done; so quick was the motion when it came near to Christ the Centre; The kingdom of heaven suffereth violence--biazetai-vim patitur, like the violence of an army taking a city by storm, or of a crowd bursting into a house, so the violent take it by force. The meaning of this we have in the parallel place, Luke xvi. 16. Since that time the kingdom of God is preached, and every man presseth into it. Multitudes are wrought upon by the ministry of John, and become his disciples. And it is

[1.] An improbable multitude. Those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders, and to make a tortuous entry, as our law calls it, a wrongful and forcible one. When the children of the kingdom are excluded out of it, and many come into it from the east and the west, then it suffers violence. Compare this with ch. xxi. 31, 32. The publicans and harlots believed John, whom the scribes and Pharisees rejected, and so went into the kingdom of God before them, took it over their heads, while they trifled. Note, It is no breach of good manners to go to heaven before our betters: and it is a great commendation of the gospel from the days of its infancy, that it has brought many to holiness that were very unlikely.

[2.] An importunate multitude. This violence denotes a strength, and vigour, and earnestness of desire and endeavour, in those who followed John's ministry, else they would not have come so far to attend upon it. It shows us also, what fervency and zeal are required of all those who design to make heaven of their religion. Note, They who would enter into the kingdom of heaven must strive to enter; that kingdom suffers a holy violence; self must be denied, the bent and bias, the frame and temper, of the mind must be altered; there are hard sufferings to be undergone, a force to be put upon the corrupt nature; we must run, and wrestle, and fight, and be in an agony, and all little enough to win such a prize, and to get over such opposition from without and from within. The violent take it by force. They who will have an interest in the great salvation are carried out towards it with a strong desire, will have it upon any terms, and not think them hard, nor quit their hold without a blessing, Gen. xxxii. 26. They who will make their calling and election sure must give diligence. The kingdom of heaven was never intended to indulge the ease of triflers, but to be the rest of them that labour. It is a blessed sight; Oh that we could see a greater number, not with an angry contention thrusting others out of the kingdom of heaven, but with a holy contention thrusting themselves into it!

(5.) The ministry of John was the beginning of the gospel, as it is reckoned, Mark i. 1; Acts i. 22. This is shown here in two things:

[1.] In John the Old Testament dispensation began to die, v. 13. So long that ministration continued in full force and virtue, but then it began to decline. Though the obligation of the law of Moses was not removed till Christ's death, yet the discoveries of the Old Testament began to be superseded by the more clear manifestation of the kingdom of heaven as at hand. Because the light of the gospel (as that of nature) was to precede and make way for its law, therefore the prophecies of the Old Testament came to an end (finis perficiens, not interficiens--an end of completion, not of duration), before the precepts of it; so that when Christ says, all the prophets and the law prophesied until John, he shows us, First, How the light of the Old Testament was set up; it was set up in the law and the prophets, who spoke, though darkly, of Christ and his kingdom. Observe, The law is said to prophesy, as well as the prophets, concerning him that was to come. Christ began at Moses (Luke xxiv. 27); Christ was foretold by the dumb signs of the Mosaic work, as well as by the more articulate voices of the prophets, and was exhibited, not only in the verbal predictions, but in the personal and real types. Blessed be God that we have both the New-Testament doctrine to explain the Old-Testament prophecies, and the Old-Testament prophecies to confirm and illustrate the New-Testament doctrine (Heb. i. 1); like the two cherubim, they look at each other. The law was given by Moses long ago, and there had been no prophets for three hundred years before John, and yet they are both said to prophecy until John, because the law was still observed, and Moses and the prophets still read. Note, The scripture is teaching to this day, though the penmen of it are gone. Moses and the prophets are dead; the apostles and evangelists are dead (Zech. i. 5), but the word of the Lord endures for ever (1 Pet. i. 25); the scripture is speaking expressly, though the writers are silent in the dust. Secondly, How this light was laid aside: when he says, they prophesied until John, he intimates, that their glory was eclipsed by the glory which excelled; their predictions superseded by John's testimony, Behold the Lamb of God! Even before the sun rises, the morning light makes candles to shine dim. Their prophecies of a Christ to come became out of date, when John said, He is come.

[2.] In him the New-Testament day began to dawn; for (v. 14) This is Elias, that was for to come. John was as the loop that coupled the two Testaments; as Noah was Fibula utriusque mundi--the link connecting both worlds, so was he utriusque Testamenti--the link connecting both Testaments. The concluding prophecy of the Old Testament was, Behold, I will send you Elijah, Mal. iv. 5, 6. Those words prophesied until John, and then, being turned into a history, they ceased to prophecy. First, Christ speaks of it as a great truth, that John the Baptist is the Elias of the New Testament; not Elias in propria persona--in his own person, as the carnal Jews expected; he denied that (John i. 21), but one that should come in the spirit and power of Elias (Luke i. 17), like him in temper and conversation, that should press repentance with terrors, and especially as it is in the prophecy, that should turn the hearts of the fathers to the children. Secondly, He speaks of it as a truth, which would not be easily apprehended by those whose expectations fastened upon the temporal kingdom of the Messiah, and introductions to it agreeable. Christ suspects the welcome of it, if ye will receive it. Not but that it was true, whether they would receive it or not, but he upbraids them with their prejudices, that they were backward to receive the greatest truths that were opposed to their sentiments, though never so favourable to their interests. Or, "If you will receive him, or if you will receive the ministry of John as that of the promised Elias, he will be an Elias to you, to turn you and prepare you for the Lord," Note, Gospel truths are as they are received, a savour of life or death. Christ is a Saviour, and John an Elias, to those who will receive the truth concerning them.

Lastly, Our Lord Jesus closes this discourse with a solemn demand of attention (v. 15): He that hath ears to hear, let him hear; which intimates, that those things were dark and hard to be understood, and therefore needed attention, but of great concern and consequence, and therefore well deserved it. "Let all people take notice of this, if John be the Elias prophesied of, then certainly here is a great revolution on foot, the Messiah's kingdom is at the door, and the world will shortly be surprised into a happy change. These are things which require your serious consideration, and therefore you are all concerned to hearken to what I say." Note, The things of God are of great and common concern: every one that has ears to hear any thing, is concerned to hear this. It intimates, that God requires no more from us but the right use and improvement of the faculties he has already given us. He requires those to hear that have ears, those to use their reason that have reason. Therefore people are ignorant, not because they want power, but because they want will; therefore they do not hear, because, like the deaf adder, they stop their ears.
Adam Clarke: Commentary on the Bible - 1831
11:7: What went ye out into the wilderness to see? - The purport of our Lord's design, in this and the following verses, is to convince the scribes and Pharisees of the inconsistency of their conduct in acknowledging John Baptist for a divinely authorized teacher, and not believing in the very Christ which he pointed out to them. He also shows, from the excellencies of John's character, that their confidence in him was not misplaced, and that this was a farther argument why they should have believed in him, whom the Baptist proclaimed as being far superior to himself.
A reed shaken with the wind? - An emblem of an irresolute, unsteady mind, which believes and speaks one thing to-day, and another to-morrow. Christ asks these Jews if they had ever found any thing in John like this: Was he not ever steady and uniform in the testimony he bore to me? The first excellency which Christ notices in John was his steadiness; convinced once of the truth, he continued to believe and assert it. This is essentially necessary to every preacher, and to every private Christian. He who changes about from opinion to opinion, and from one sect or party to another, is never to be depended on; there is much reason to believe that such a person is either mentally weak, or has never been rationally and divinely convinced of the truth.
Albert Barnes: Notes on the Bible - 1834
11:7: And as they departed ... - Jesus took occasion, from the inquiries made by John's disciples, to instruct the people respecting the true character of John. Multitudes had gone out to hear him when he preached in the desert mat 3, and it is probable that many had been attracted by the novelty of his appearance or doctrines, or had gone simply to see and hear a man of singular habits and opinions. Probably many who followed Christ had been of that number. He took occasion, therefore, by some striking questions, to examine the motives by which they had been drawn to his ministry.
A reed shaken with the wind? - The region of country in which John preached, being overflowed annually by the Jordan, produced great quantities of "reeds" or "canes," of a light fragile nature, easily shaken by the wind. They were therefore an image of a light, changing, inconstant man. John's sending to Christ to inquire his character might have led some to suppose that he was changing and inconstant, like a reed. He had once acknowledged him to be the Messiah, and now, being in prison and sending to him to inquire into the fact, they might have supposed he had no firmness or fixed principles. Jesus, by asking this question, declared that, notwithstanding this appearance, this was not the character of John.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: Jesus: Luk 7:24-30
What: Mat 3:1-3, Mat 3:5, Mat 21:25; Mar 1:3-5; Luk 3:3-7, Luk 8:18; Joh 1:38, Joh 5:35
A reed: Gen 49:4; Co2 1:17, Co2 1:18; Eph 4:14; Jam 1:6
Geneva 1599
11:7 (2) And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?
(2) The similarity and the difference between the ministry of the prophets, the preaching of John, and the full light, of the gospel, which Christ has brought.
John Gill
11:7 And as they departed,.... That is, the messengers of John, Lk 7:24 when they returned to their master, to give an account to him of what they had heard and seen,
Jesus began to say unto the multitudes concerning John; he took this opportunity before the whole company, who had heard what passed in conversation between him and the disciples of John, to say some things concerning his character and ministry: and which he did, partly to rectify and remove any wrong opinion they might have conceived of him, from this message of his, as if he had retracted his former sentiments concerning Christ, at least was wavering and doubtful about him; and partly, to put them in mind of their former zeal and attachment to John's ministry, when they went out in large bodies to attend upon it; and to revive a good opinion of him; and signifies, that they would do well to ask themselves, what views they had in attending on him, and how they came to grow indifferent to so great a man: and Christ, by giving an account of his character and office, confirms his own Messiahship; and this commendation of John, he chose to enter into, after the departure of his messengers, lest what he said of him should be interpreted as mere flattery:
what went ye out in the wilderness to see? This refers to Mt 3:5 where we read, that great numbers from Jerusalem, Judea, and the country round about Jordan, went out into the wilderness of Judea, where John came preaching, to hear him, and be baptized by him; and our Lord asks, what was it that led such multitudes of them into the wilderness? What did they expect to see there?
A reed shaken with the wind? This may either refer to John's gesture in preaching, who might wave to and fro as a reed does, when shaken by the wind; and Christ's question is, did ye go out only to see and observe the preacher's gesture, to see him move his body to and fro? Was it not to hear his doctrine, and receive benefit for your souls? And did you not? Wherefore, you ought still to retain a valuable respect for him. Or this may regard their opinion of him; and the sense of the interrogation is, when you first went out to him, did you take him to be an unstable, inconstant man? Like a reed shaken with every wind! If you did, you were mistaken; he was firm and stable in his sentiments and ministry, his preaching was not yea and nay, his doctrine was all of a piece; he stood to it, that he was not the Messiah, but his forerunner; the testimony he bore was always alike, consistent with himself, and he is the same man now he ever was. The Jews use this comparison of a man to a reed, in a sense just the reverse, and make it to signify constancy, and not inconstancy, as well as tenderness, in opposition to roughness, severity, and stubbornness.
"Let a man (say they (w)) be always , "tender as a reed", and let him not be hard and stubborn as a cedar: when the four winds of the world go out, the reed goes and comes with them; and when the winds are still, the reed stands in its place.''
So they observe (x), that it is said, that "the Lord shall smite Israel, as a reed shaken in the water", 3Kings 14:15 which they interpret by way of blessing.
"As a reed (say they) stands in a place of water, its body waves about, and its roots are many; and though all the winds in the world come and blow upon it, they cannot move it out of its place, but it goes and comes with them; and when the winds are still, the reed stands in its place.''
(w) Derech Eretz, fol. 18. 1. (x) T. Bab. Taanith, fol. 20. 1.
John Wesley
11:7 As they departed, he said concerning John - Of whom probably he would not have said so much when they were present. A reed shaken by the wind? - No; nothing could ever shake John in the testimony he gave to the truth. The expression is proverbial.
11:811:8: Այլ զի՞նչ ելէք տեսանել. մա՞րդ ՚ի հանդերձս փափկութեան զարդարեալ։ Ահաւանիկ որ զփափուկսն զգեցեալ են՝ ՚ի տունս թագաւորա՛ց են։
8 Հապա ի՞նչ տեսնելու ելաք. փափուկ զգեստներով զարդարուած մա՞րդ. ահա նրանք, որ փափուկ բաներ են հագել, թագաւորների պալատներում են
8 Հապա ի՞նչ տեսնելու ելաք. փափուկ հանդերձներ հագած մա՞րդ մը. ահա փափուկ հանդերձներ հագնողները թագաւորներուն տուներն են։
Այլ զի՞նչ ելէք տեսանել. մա՞րդ ի հանդերձս փափկութեան զարդարեալ. ահաւանիկ որ զփափուկսն զգեցեալ են` ի տունս թագաւորաց են:

11:8: Այլ զի՞նչ ելէք տեսանել. մա՞րդ ՚ի հանդերձս փափկութեան զարդարեալ։ Ահաւանիկ որ զփափուկսն զգեցեալ են՝ ՚ի տունս թագաւորա՛ց են։
8 Հապա ի՞նչ տեսնելու ելաք. փափուկ զգեստներով զարդարուած մա՞րդ. ահա նրանք, որ փափուկ բաներ են հագել, թագաւորների պալատներում են
8 Հապա ի՞նչ տեսնելու ելաք. փափուկ հանդերձներ հագած մա՞րդ մը. ահա փափուկ հանդերձներ հագնողները թագաւորներուն տուներն են։
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11:88: Что же смотреть ходили вы? человека ли, одетого в мягкие одежды? Носящие мягкие одежды находятся в чертогах царских.
11:8  ἀλλὰ τί ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἠμφιεσμένον; ἰδοὺ οἱ τὰ μαλακὰ φοροῦντες ἐν τοῖς οἴκοις τῶν βασιλέων εἰσίν.
11:8. ἀλλὰ (Other) τί (to-what-one) ἐξήλθατε (ye-had-came-out) ἰδεῖν; (to-have-had-seen?"ἄνθρωπον (To-a-mankind) ἐν (in) μαλακοῖς ( unto-softed ) ἠμφιεσμένον; (to-having-had-come-to-be-en-put-around?" ἰδοὺ ( Thou-should-have-had-seen ,"οἱ (the-ones) τὰ (to-the-ones) μαλακὰ ( to-softed ) φοροῦντες ( beareeing-unto ) ἐν (in) τοῖς (unto-the-ones) οἴκοις (unto-houses) τῶν (of-the-ones) βασιλέων. (of-rulers-of)
11:8. sed quid existis videre hominem mollibus vestitum ecce qui mollibus vestiuntur in domibus regum suntBut what went you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments, are in the houses of kings.
8. But what went ye out for to see? a man clothed in soft ? Behold, they that wear soft are in kings’ houses.
But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft [clothing] are in kings' houses:

8: Что же смотреть ходили вы? человека ли, одетого в мягкие одежды? Носящие мягкие одежды находятся в чертогах царских.
11:8  ἀλλὰ τί ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἠμφιεσμένον; ἰδοὺ οἱ τὰ μαλακὰ φοροῦντες ἐν τοῖς οἴκοις τῶν βασιλέων εἰσίν.
11:8. sed quid existis videre hominem mollibus vestitum ecce qui mollibus vestiuntur in domibus regum sunt
But what went you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments, are in the houses of kings.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8 (Лк VII:25). Предложив в 7 ст. вопрос, Спаситель оставляет его без ответа. Но этот ответ со стороны народа можно подразумевать; на вопрос 7-го стиха народ мог только ответить: нет, мы ходили в пустыню смотреть не на трость, ветром колеблемую. Но зачем же ходили вы? Человека смотреть, одетого в мягкие одежды? — Так по лучшим чтениям. На эти вопросы отрицательные ответы опять только предполагаются, хотя добавление «носящие мягкие одежды находятся в чертогах царских» и служит подтверждением основательности предполагаемых отрицательных ответов. Повторение таких вопросов служит здесь для усиления речи, выставляет истину с разных сторон, и в древности употреблялось величайшими художниками ораторского искусства. — Но Иоанн не был и человеком, одевающимся в мягкие одежды. Почему? Потому что такие люди живут в чертогах царских. Что это так, было ясно для всех. Иоанн жил не в чертогах царских, а в пустыне и потом в темнице. В пустыне он не походил на тростник, не колебался так же, как он; а темница, хотя и была при дворце, совсем не походила на царский чертог. Жизнь Иоанна была настолько сурова, что его ни в каком случае нельзя было считать за человека изнеженного.
Adam Clarke: Commentary on the Bible - 1831
11:8: A man clothed in soft raiment? - A second excellency in John was, his sober and mortified life. A preacher of the Gospel should have nothing about him which savours of effeminacy and worldly pomp: he is awfully mistaken who thinks to prevail on the world to hear him and receive the truth, by conforming himself to its fashions and manners. Excepting the mere color of his clothes, we can scarcely now distinguish a preacher of the Gospel, whether in the establishment of the country, or out of it, from the merest worldly man. Ruffles, powder, and fribble seem universally to prevail. Thus the Church and the world begin to shake hands, the latter still retaining its enmity to God. How can those who profess to preach the doctrine of the cross act in this way? Is not a worldly-minded preacher, in the most peculiar sense, an abomination in the eyes of the Lord?
Are in kings' houses - A third excellency in John was, he did not affect high things. He was contented to live in the desert, and to announce the solemn and severe truths of his doctrine to the simple inhabitants of the country. Let it be well observed, that the preacher who conforms to the world in his clothing, is never in his element but when he is frequenting the houses and tables of the rich and great.
Albert Barnes: Notes on the Bible - 1834
11:8: Clothed in soft raiment - The kind of raiment here denoted was the light, thin clothing worn by effeminate persons. It was made commonly of fine linen, and was worn chiefly for ornament. Christ asks them whether they were attracted by anything like that. He says that the desert was not the place to expect it. In the palaces of kings, in the court of Herod, it might be expected, but not in the place where John was. This kind of clothing was an emblem of riches, splendor, effeminacy, feebleness of character. He meant to say that John was a man of a different stamp - coarse in his exterior, hardy in his character, firm in his virtue, suited to endure trials and privations, and thus qualified to be the forerunner of the toiling and suffering Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: A man: Mat 3:4; Kg2 1:8; Isa 20:2; Zac 13:4; Co1 4:11; Co2 11:27; Rev 11:3
John Gill
11:8 But what went ye out for to see?.... Since it cannot be thought it was to see the reeds in the wilderness blow to and fro by the wind, or a man like one of them, either in gesture or doctrine; was it to see
a man clothed in soft raiment? In raiment made of soft materials, as fine wool, cotton, silk, &c. such as Mecaenos wore, and who was therefore called Malacinus (y): one finely dressed, and richly apparelled, draws the eyes of persons to him; but such an one is not to be expected in a wilderness: and if the Jews went to see such a person, they were greatly disappointed; for John's raiment was of camel's hair, undressed, and he had a leathern girdle about his loins; and as for his diet, it was locusts and wild honey: no,
behold they that wear soft clothing, or, as Luke says, are "gorgeously apparelled"; to which he adds,
and live delicately, are in kings' houses, or "courts"; not in a desert, where John came preaching, nor in a prison, where he now was: he was no light, inconstant, flattering person, as generally courtiers are; had he, he would not have been in a prison; it was for his uprightness and faithfulness, in reproving Herod the king, that he was in such a place and condition. Thus from his very garb and diet, his character is vindicated from the charge of levity and change.
(y) Alex. ab Alex. Genial Dier. 1. 5. c. 18.
John Wesley
11:8 A man clothed in soft, delicate raiment - An effeminate courtier, accustomed to fawning and flattery? You may expect to find persons of such a character in palaces; not in a wilderness.
11:911:9: Այլ զի՞նչ ելէք տեսանել. մարգարէ՞. այո՛՝ ասեմ ձեզ, եւ առաւե՛լ եւս քան զմարգարէ։
9 Ապա ի՞նչ տեսնելու ելաք. մի մարգարէ՞. այո՛, ասում եմ ձեզ. առաւե՛լ քան մի մարգարէ
9 Հապա ի՞նչ տեսնելու ելաք. մարգարէ՞։ Այո՛, կ’ըսեմ ձեզի, մարգարէէ մըն ալ աւելի։
Այլ զի՞նչ ելէք տեսանել. մարգարէ՞. այո, ասեմ ձեզ, եւ առաւել եւս քան զմարգարէ:

11:9: Այլ զի՞նչ ելէք տեսանել. մարգարէ՞. այո՛՝ ասեմ ձեզ, եւ առաւե՛լ եւս քան զմարգարէ։
9 Ապա ի՞նչ տեսնելու ելաք. մի մարգարէ՞. այո՛, ասում եմ ձեզ. առաւե՛լ քան մի մարգարէ
9 Հապա ի՞նչ տեսնելու ելաք. մարգարէ՞։ Այո՛, կ’ըսեմ ձեզի, մարգարէէ մըն ալ աւելի։
zohrab-1805▾ eastern-1994▾ western am▾
11:99: Что же смотреть ходили вы? пророка? Да, говорю вам, и больше пророка.
11:9  ἀλλὰ τί ἐξήλθατε ἰδεῖν; προφήτην; ναί, λέγω ὑμῖν, καὶ περισσότερον προφήτου.
11:9. ἀλλὰ (Other) τί (to-what-one) ἐξήλθατε; (ye-had-came-out?"προφήτην (To-a-declarer-before) ἰδεῖν; (to-have-had-seen?"ναί, (Yea,"λέγω (I-forth) ὑμῖν, (unto-ye,"καὶ (and) περισσότερον (to-more-abouted) προφήτου. (of-a-declarer-before)
11:9. sed quid existis videre prophetam etiam dico vobis et plus quam prophetamBut what went you out to see? A prophet? Yea I tell you, and more than a prophet.
9. But wherefore went ye out? to see a prophet? Yea, I say unto you, and much more than a prophet.
But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet:

9: Что же смотреть ходили вы? пророка? Да, говорю вам, и больше пророка.
11:9  ἀλλὰ τί ἐξήλθατε ἰδεῖν; προφήτην; ναί, λέγω ὑμῖν, καὶ περισσότερον προφήτου.
11:9. sed quid existis videre prophetam etiam dico vobis et plus quam prophetam
But what went you out to see? A prophet? Yea I tell you, and more than a prophet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
9 (Лк VII:26). Смысл слов Христа достаточно ясен. Спаситель опять спрашивает: но зачем же вы ходили (в пустыню)? Пророка смотреть? Здесь предполагается положительный ответ: да, пророка. Но лицо, которое народ ходил смотреть, больше, чем пророк (Вульг. plus quam prophetam). Соображения о том, что сам Иоанн не признавал себя за пророка (Ин I:21), вследствие смирения, и что пророком в собственном смысле называется тот, кто предсказывает будущее, как Исаия, Иеремия и прочие пророки, Иоанн же предсказывал не будущего Христа, а указывал уже на пришедшего, едва ли относятся к делу, не говоря о том, что мнение это неверно и само по себе, потому что предсказание будущего было только одной из сторон деятельности ветхозаветных пророков. В общественном мнении евреев пророки ценились высоко, хотя и не всеми. Говоря, что Креститель больше, чем пророк, Спаситель высказывает ему пред народом наивысшую похвалу. Но этого мало. Будущее здесь как бы приближается к настоящему. Если бы Иоанн был только пророк, то, подобно пророкам, смотрел бы на Спасителя, как на предтечу будущего Мессии. Но Креститель больше пророка. Он сам не кто иной, как Предтеча, посланный приготовить Мессии путь.
Adam Clarke: Commentary on the Bible - 1831
11:9: A prophet? yea - and more than a prophet - That is, one more excellent (περισσοτερον) than a prophet; one greatly beyond all who had come before him, being the immediate forerunner of Christ, (see below), and who was especially commissioned to prepare the way of the Lord.
This was a fourth excellency: he was a prophet, a teacher, a man divinely commissioned to point out Jesus and his salvation; and more excellent than any of the old prophets, because he not only pointed out this Christ, but saw him, and had the honor of dying for that sacred truth which he steadily believed and boldly proclaimed.
Albert Barnes: Notes on the Bible - 1834
11:9: A prophet? - He next asks whether they went to see a prophet. They had regarded him as such, and Jesus tells them that in this their apprehensions of him were correct.
More than a prophet - Sustaining a character more elevated and sacred than the most distinguished of the ancient prophets. Those had been regarded as the most eminent of the prophets who had most clearly predicted the Messiah. Isaiah had been distinguished above all others for the sublimity of his writings, and the clearness with which he had foretold the coming of Christ. Yet John surpassed even him. He lived in the time of the Messiah himself. He predicted his coming with still more clarity. He was the instrument of introducing him to the nation. He was, therefore, first among the prophets.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: A prophet: Mat 11:13, Mat 11:14, Mat 14:5, Mat 17:12, Mat 17:13, Mat 21:24-26; Mar 9:11-13; Luk 1:15-17, Luk 1:76
John Gill
11:9 But what went ye out for to see?.... Since it was not any thing so mean as a shaking reed, or so grand as a man in gay clothing, pray what was it you went out to see?
A prophet? This was the truth of the matter, they expected to see a prophet, and they believed he was one; this was the common voice of the people; all held John to be a prophet. This made Herod afraid to put him to death, and the Pharisees to speak against his baptism: now, though this was giving him a great character, to believe and own him to be a prophet, yet it did not come up to his full character.
Yea, I say unto you, and more than a prophet; when they saw him, they saw not only a prophet, but one that was greater, and more excellent than any of the prophets that went before him: they prophesied of the Messiah at a distance, and in words not so clear, and easy to be understood; they spoke of him as to come, but he pointed him out with his finger, and declared that he was come; he saw him himself, and showed him to others; he saw the Spirit of God descending on him, and he himself baptized him; his office, as the harbinger of Christ, and the administrator of the ordinance of baptism to him, gave him a preference to all the prophets; and was such an one, as never any man was vested with but himself.
John Wesley
11:9 More than a prophet - For the prophets only pointed me out afar off; but John was my immediate forerunner.
11:1011:10: Զի նա՛ է՝ վասն որոյ գրեալն է. Ահա ես առաքեցից զհրեշտա՛կ իմ առաջի երեսաց քոց, որ պատրաստեսցէ զճանապարհս քո առաջի քոյ[195]։ [195] Ոսկան. Զի սա է, վասն որոյ գրեալ։ Ոմանք. Ահաւասիկ ես առաքեմ... զճանապարհ քո։
10 որովհետեւ նա է, որի մասին գրուած է. «Ահա ես կ’ուղարկեմ իմ պատգամաւորին քո առջեւից, որ քո առաջ քո ճանապարհը պատրաստի»
10 Վասն զի ասիկա է՝ որու համար գրուած է. ‘Ահա ես իմ դեսպանս կը ղրկեմ քու երեսիդ առջեւէն, որ քու ճամբադ պիտի պատրաստէ քու առջեւէդ’։
Զի նա է վասն որոյ գրեալն է. Ահա ես առաքեցից զհրեշտակ իմ առաջի երեսաց քոց, որ պատրաստեսցէ զճանապարհս քո առաջի քո:

11:10: Զի նա՛ է՝ վասն որոյ գրեալն է. Ահա ես առաքեցից զհրեշտա՛կ իմ առաջի երեսաց քոց, որ պատրաստեսցէ զճանապարհս քո առաջի քոյ[195]։
[195] Ոսկան. Զի սա է, վասն որոյ գրեալ։ Ոմանք. Ահաւասիկ ես առաքեմ... զճանապարհ քո։
10 որովհետեւ նա է, որի մասին գրուած է. «Ահա ես կ’ուղարկեմ իմ պատգամաւորին քո առջեւից, որ քո առաջ քո ճանապարհը պատրաստի»
10 Վասն զի ասիկա է՝ որու համար գրուած է. ‘Ահա ես իմ դեսպանս կը ղրկեմ քու երեսիդ առջեւէն, որ քու ճամբադ պիտի պատրաստէ քու առջեւէդ’։
zohrab-1805▾ eastern-1994▾ western am▾
11:1010: Ибо он тот, о котором написано: се, Я посылаю Ангела Моего пред лицем Твоим, который приготовит путь Твой пред Тобою.
11:10  οὖτός ἐστιν περὶ οὖ γέγραπται, ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.
11:10. οὗτός (The-one-this) ἐστιν (it-be) περὶ (about) οὗ (of-which) γέγραπται (it-had-come-to-be-scribed," Ἰδοὺ ( Thou-should-have-had-seen ," ἐγὼ ( I ) ἀποστέλλω ( I-setteth-off ) τὸν ( to-the-one ) ἄγγελόν ( to-a-messenger ) μου ( of-me ) πρὸ ( before ) προσώπου ( of-looked-toward ) σου , ( of-thee ," ὃς ( which ) κατασκευάσει ( it-shall-down-equip-to ) τὴν ( to-the-one ) ὁδόν ( to-a-way ) σου ( of-thee ) ἔμπροσθέν ( in-toward-from ) σου . ( of-thee )
11:10. hic enim est de quo scriptum est ecce ego mitto angelum meum ante faciem tuam qui praeparabit viam tuam ante teFor this is he of whom it is written: Behold I send my angel before my face, who shall prepare thy way before thee.
10. This is he, of whom it is written, Behold, I send my messenger before thy face, Who shall prepare thy way before thee.
For this is [he], of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee:

10: Ибо он тот, о котором написано: се, Я посылаю Ангела Моего пред лицем Твоим, который приготовит путь Твой пред Тобою.
11:10  οὖτός ἐστιν περὶ οὖ γέγραπται, ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.
11:10. hic enim est de quo scriptum est ecce ego mitto angelum meum ante faciem tuam qui praeparabit viam tuam ante te
For this is he of whom it is written: Behold I send my angel before my face, who shall prepare thy way before thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
10 (Лк VII:27). Ст. 10 содержит в себе изложение основания, по которому Иоанн должен считаться выше пророка, Иоанн не только пророк, но и вестник пред лицом Божьим. Мысль эта подтверждается цитацией из Мал III:1, которая представляет огромный экзегетический интерес. Дело в том, во-первых, что эта цитата у трех евангелистов приведена несходно ни с переводом LXX, ни с еврейским подлинником. У LXX Idou exapostellw ton aggelon mou, kai epiblefetai odon hro proswpou mou, — вот, Я посылаю (высылаю) Ангела Моего, и он осмотрит путь пред лицом Моим. Текст LXX почти сходен с еврейским подлинником (вот, Я посылаю Ангела Моего, и он приготовит (проложит) путь предо Мною). Но, как можно видеть, у Мф exapostellw LXX изменено в apostellw, вместо «пред лицом Моим», или «предо Мною», — «пред лицом Твоим», поставлено oV вместо kai; вместо epiblefetai LXX и поставлено kataskeuasei. Если бы такие изменения речи пророка существовали только у Матфея, то их можно было бы объяснять цитацией по памяти, lapsus memoriae и проч. Но дело в том, что такая же цитата повторяется почти буквально сходное Матфеем у Мк I:2 и Лк VII:27, и притом с одинаковыми изменениями. Главное же из изменений, на которое следует обратить особенное внимание, относится к местоимению «Мною», которое у всех евангелистов заменено словом «Тобою». Но в Ветхом Завете есть и другая сходная цитата в Исх XXIII:20: kai iduu egw apostellw ton aggelon mou pro proswpou sou ina fulaxh se en th odw. Здесь перевод LXX сходен с еврейским подлинником: «вот Я посылаю Ангела пред Тобою хранить Тебя на пути Твоем» и проч. Это последнее место не содержит в себе в собственном смысле пророчества, а только обещание защиты евреев на пути по Синайскому полуострову. Если бы указанные места в Евангелиях были заимствованы только отсюда, то трудно было бы объяснить встречающееся у Марка wV gegraptai en toiV profhtaiV (1, 2), — говорится, что цитата взята не из одного пророка, а из нескольких (впрочем, нужно сказать, что такое чтение у Марка не признается новейшими экзегетами правильным). Поэтому принимают, что прямая ссылка в Евангелиях на Мал III:1, а место из Исх XXIII:20 повлияло на изменение у евангелистов «Мною» в «Тобою» и проч. Далее, так как выражения из пророка в трех Евангелиях приведены одинаково, то отсюда заключают, что они произнесены были Самим Христом и записаны именно так, как они вышли из Его собственных уст. Другими словами, Спаситель здесь Сам изменил первое лицо первоначального пророчества на второе — sou. Он сделал так, применив сказанное пророком Малахией к Самому Себе в достоинстве Мессии. Существование цитаты в одинаково измененном виде у трех евангелистов показывает, что она находилась в обращении в христианских кругах первоначальной церкви и именно в форме, слегка отличной от LXX и еврейского, с заменою «предо Мною» выражением «пред Тобою». — В этой цитате слово «ангела» следует понимать в смысле «вестника», и притом не как бесплотного существа, а как человека. Подобное употребление слова встречается и в других местах, напр., Откр I:20. Таким образом, по словам Спасителя, Иоанн не только пророк, но и сам есть предмет и исполнение ветхозаветного пророчества, и именно такое, которое относится к явлению в конце концов Бога Своему народу.
Adam Clarke: Commentary on the Bible - 1831
11:10: Behold, I send my messenger - A fifth excellency of the Baptist was, his preparing the way of the Lord; being the instrument, in God's hand, of preparing the people's hearts to receive the Lord Jesus; and it was probably through his preaching that so many thousands attached themselves to Christ, immediately on his appearing as a public teacher.
Albert Barnes: Notes on the Bible - 1834
11:10: For this is he ... - The passage of Scripture here quoted is found in Mal 3:1. The substance of it is contained also in Isa 40:3.
Prepare thy way - That is, to prepare "the people;" to make them ready, by proper instructions, to receive the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: Mat 3:3; Isa 40:3; Mal 3:1, Mal 4:5; Mar 1:2; Luk 7:26, Luk 7:27; Joh 1:23
John Gill
11:10 For this is he of whom it is written,.... Mal 3:1
Behold I send my messenger before thy face, which shall prepare thy way before thee. That these words belong , to the world to come, or the times of the Messiah, that is, the Gospel dispensation, the Jews (z) themselves own; but as to the particular person meant by the "messenger", or "angel", because they are not willing to acknowledge the right person, are at the utmost loss. Jarchi makes him to be the angel of death, who is to destroy the wicked; Aben Ezra conjectures it may be Messiah the son of Joseph, who they fancy will come before Messiah the son of David. Kimchi thinks an angel from heaven is designed; and Abarbinel Malachi himself: but the more ancient sense of the synagogue was, that the same person is meant, as in Mk 9:5 under the name of Elijah the prophet; and some have thought, that Elijah the Tishbite himself, is intended; though others think, that some great prophet of equal degree with him, and who is called by his name, is what the prophecy has regard unto (a); which last is the true sense of the passage: nor should it be once called in question, when our Lord himself has applied it to John the Baptist; to whom the things said in it perfectly agree. He was an "angel", not by nature, but by office; a "messenger" sent by God, "before the face" of the Messiah; six months before him: such a space of time he was born before him; and such a space of time he entered on his public ministry before him; and "prepared" his "way before" him, by preaching the doctrine of repentance, administering the ordinance of baptism, pointing at the Messiah, and exhorting persons to believe on him. All which proves him to be, what Christ says he was, "more than a prophet".
(z) Bemidbar Rabba, sect. 15. fol. 219. 4. (a) Vid. Pocock in Mal. iii. 1.
John Wesley
11:10 Mal 3:1.
11:1111:11: Ամէն ասե՛մ ձեզ. Չէ՛ յարուցեալ ՚ի ծնունդս կանանց մեծ քան զՅովհա՛ննէս մկրտիչ։ Բայց փոքրիկն յարքայութեան երկնից մե՛ծ է քան զնա։
11 Ճշմարիտ եմ ասում ձեզ, կանանցից ծնուածների մէջ Յովհաննէս Մկրտչից աւելի մեծը չի ելել. բայց երկնքի արքայութեան մէջ ամենից յետինը նրանից մեծ է
11 Ճշմարիտ կ’ըսեմ ձեզի, Կիներէն ծնածներուն մէջ Յովհաննէս Մկրտիչէն մեծը ելած չէ. սակայն երկնքի թագաւորութեանը մէջ ամենէն պզտիկը անկէ մեծ է։
Ամէն ասեմ ձեզ. չէ յարուցեալ ի ծնունդս կանանց մեծ քան զՅովհաննէս մկրտիչ. բայց փոքրիկն յարքայութեան երկնից` մեծ է քան զնա:

11:11: Ամէն ասե՛մ ձեզ. Չէ՛ յարուցեալ ՚ի ծնունդս կանանց մեծ քան զՅովհա՛ննէս մկրտիչ։ Բայց փոքրիկն յարքայութեան երկնից մե՛ծ է քան զնա։
11 Ճշմարիտ եմ ասում ձեզ, կանանցից ծնուածների մէջ Յովհաննէս Մկրտչից աւելի մեծը չի ելել. բայց երկնքի արքայութեան մէջ ամենից յետինը նրանից մեծ է
11 Ճշմարիտ կ’ըսեմ ձեզի, Կիներէն ծնածներուն մէջ Յովհաննէս Մկրտիչէն մեծը ելած չէ. սակայն երկնքի թագաւորութեանը մէջ ամենէն պզտիկը անկէ մեծ է։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111: Истинно говорю вам: из рожденных женами не восставал больший Иоанна Крестителя; но меньший в Царстве Небесном больше его.
11:11  ἀμὴν λέγω ὑμῖν, οὐκ ἐγήγερται ἐν γεννητοῖς γυναικῶν μείζων ἰωάννου τοῦ βαπτιστοῦ· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστιν.
11:11. ἀμὴν (Amen) λέγω (I-forth) ὑμῖν, (unto-ye,"οὐκ (not) ἐγήγερται (it-had-come-to-be-roused) ἐν (in) γεννητοῖς ( unto-generatable ) γυναικῶν (of-women) μείζων (greater) Ἰωάνου (of-an-Ioanes) τοῦ (of-the-one) βαπτιστοῦ: (of-an-immerser) ὁ (the-one) δὲ (moreover) μικρότερος (more-small) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τῶν (of-the-ones) οὐρανῶν (of-skies) μείζων (more-great) αὐτοῦ (of-it) ἐστίν. (it-be)
11:11. amen dico vobis non surrexit inter natos mulierum maior Iohanne Baptista qui autem minor est in regno caelorum maior est illoAmen I say to you, there hath not risen among them that are born of women a greater than John the Baptist: yet he that is the lesser in the kingdom of heaven is greater than he.
11. Verily I say unto you, Among them that are born of women there hath not arisen a greater than John the Baptist: yet he that is but little in the kingdom of heaven is greater than he.
Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he:

11: Истинно говорю вам: из рожденных женами не восставал больший Иоанна Крестителя; но меньший в Царстве Небесном больше его.
11:11  ἀμὴν λέγω ὑμῖν, οὐκ ἐγήγερται ἐν γεννητοῖς γυναικῶν μείζων ἰωάννου τοῦ βαπτιστοῦ· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστιν.
11:11. amen dico vobis non surrexit inter natos mulierum maior Iohanne Baptista qui autem minor est in regno caelorum maior est illo
Amen I say to you, there hath not risen among them that are born of women a greater than John the Baptist: yet he that is the lesser in the kingdom of heaven is greater than he.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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 Лк VII:28 — несколько короче и яснее: «из (en — среди) рожденных женами нет ни одного пророка больше Иоанна Крестителя». Выражением «ни одного пророка», по-видимому, устраняется толкование слов Матфея в смысле «ни одного человека». Но можно толковать и так, что обобщение Матфея не противоречит более конкретному смыслу выражения Луки, потому что если из рожденных женами не было ни одного больше Иоанна Крестителя, то ясно, что больше его не было ни одного и пророка. Вместо «в Царстве Небесном» (Мф) у Лк «в Царствии Божием». За исключением этих слов последнее предложение буквально сходно (греч.) у обоих евангелистов. Выражение «из рожденных женами» встречается в Ветхом Завете (Иов XIV:1; XV:14; XXV:4; ср. Гал IV:4). Дальнейшие слова Мф «меньший в Царстве Небесном больше его» издревле подвергались большим перетолкованиям, что объясняется довольно значительною трудностью выражения. По толкованию Иоанна Златоуста, под меньшим в Царстве Небесном Спаситель разумел Самого себя, как младшего по возрасту (kata thn hlikian) сравнительно с Иоанном, и даже меньшего «по мнению многих» (kata thn pollw doxan). При этом Златоуст опровергает мнения лиц, толковавших выражение или об апостолах, или ангелах. Это, по словам Златоуста, несправедливо. Если бы Спаситель говорил здесь об апостолах, то что препятствовало бы Ему назвать их по именам? Затем Златоуст решает вопрос, вводя рассуждения о смирении, которое Христос проявлял повсюду в Своей деятельности. В подобном же духе объясняет это место и Феофилакт, говоря, что Христос был меньше Иоанна по возрасту и по мнению Своих слушателей, но больше его в отношении к духовным и небесным благам. Позднейшие экзегеты подразумевали здесь малейшего христианина в Царстве Небесном, т. е. в церкви, или гражданина Царства Небесного. Бенгель говорит, что Johannes nondum erat in regno coetorum, sed praeibat — Иоанн еще не был в Царстве Небесном, но был только предтечей. Известно изречение: «minmum maximi maius eat maximo minimi». Смысл тот, что Иоанн был maximus in minimo (в Ветхом Завете), а христианин minimus in maximo (в Новом Завете), и потому больше Иоанна. — Спаситель здесь называет Иоанна по имени и затем прилагает к нему другие наименования — Крестителя и пророка — в первый раз.
Adam Clarke: Commentary on the Bible - 1831
11:11: A greater than John the Baptist - A sixth excellency of the Baptist - he was greater than any prophet from the beginning of the world till that time: -
1st. Because he was prophesied of by them, Isa 40:3, and Mal 3:1, where Jesus Christ himself seems to be the speaker.
2ndly. Because he had the privilege of showing the fulfillment of their predictions, by pointing out that Christ has now come, which they foretold should come. And
3dly. Because he saw and enjoyed that salvation which they could only foretell. See Quesnel.
Notwithstanding, he that is least in the kingdom of heaven - By the kingdom of heaven in this verse is meant, the fullness of the blessings of the Gospel of peace; which fullness was not known till after Christ had been crucified, and had risen from the dead. Now the least in this kingdom, the meanest preacher of a crucified, risen, and glorified Savior, was greater than John, who was not permitted to live to see the plenitude of Gospel grace, in the pouring out of the Holy Spirit. Let the reader observe,
1st. That the kingdom of heaven here does not mean the state of future glory. See Mat 3:2.
2dly. That it is not in holiness or devotedness to God that the least in this kingdom is greater than John; but
3dly. That it is merely in the difference of the ministry.
The prophets pointed out a Christ that was coming; John showed that that Christ was then among them; and the preachers of the Gospel prove that this Christ has suffered, and entered into his glory, and that repentance and remission of sins are proclaimed through his blood. There is a saying similar to this among the Jews: "Even the servant maid that passed through the Red Sea, saw what neither Ezekiel, nor any other of the prophets had seen."
Albert Barnes: Notes on the Bible - 1834
11:11: Among them that are born of women - This is an emphatic way of saying that there "had never" been a greater "man" than John. See Job 14:1.
He that is least in the kingdom of heaven is greater than he - The phrase "kingdom of heaven" is used in many senses. See the notes at Mat 3:2. It here probably means, "in preaching the kingdom of God," or the gospel. It could hardly be affirmed of the obscurest and most ignorant Christian that he had clearer views than Isaiah or John; but of the apostles of the Saviour, of the first preachers who were with him and who heard his instructions, it might be said that they had more correct apprehensions than any of the ancient prophets, or than John.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: born: Job 14:1, Job 14:4, Job 15:14, Job 25:4; Psa 51:5; Eph 2:3
a greater: Mat 3:11; Sa1 2:30; Luk 1:15, Luk 7:28; Joh 5:35
he that: Mat 5:19; Isa 30:26; Zac 12:8; Luk 9:48; Joh 1:15, Joh 1:27, Joh 3:30; Co1 6:4; Co1 15:9; Eph 3:8
greater: Joh 7:39, Joh 10:41; Rom 16:25, Rom 16:26; Col 1:26, Col 1:27; Ti2 1:10; Heb 11:40; Pe1 1:10
Geneva 1599
11:11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the (c) kingdom of heaven is greater than he.
(c) In the new state of the Church where the true glory of God shines: the people are not compared together, but the types of doctrines, the preaching of John with the law and the prophets: and again, the most clear preaching of the gospel is compared with John's.
John Gill
11:11 Verily I say unto you,.... What Christ had before said, he proved from a testimony of Scripture; what he was about to say depending on his word, he asseverates in the most solemn manner:
among them that are born of women, there hath not risen a greater than John the Baptist. The phrase, "them that are born of women", is a "periphrasis", of men born into the world by ordinary generation; see Job 14:1 and the sense is, that of all the prophets that have been in the world, since the beginning of it, Moses himself not excepted, there has not been raised up by God a greater prophet than John, the first administrator of baptism; were but considered, the uncommonness of his birth, his being filled with the Holy Ghost from his mother's womb, his exemplary life, the excellency of his doctrine; and especially, his work and office, as the harbinger of Christ, and the preparer of his ways.
Notwithstanding, he that is least in the kingdom of heaven, is greater than he; which is to be understood, not of Christ, who was younger in age, and a junior preacher, and less in the esteem of the Pharisees, being greater than he, in nature and office, nor of the saints in heaven, where he that was least, the meanest, and most abject, when on earth, is more happy than John, who was then in prison; nor of all the believers under the Gospel dispensation; but of the apostles of Christ, and the least among them, who were then the kingdom of heaven, or the visible Gospel church state. These had a better opportunity of conversing with Christ, and of seeing and hearing the things they did, than John had; they had the power of performing miracles, which John had not; were immediately sent forth by Christ, to preach the Gospel, and had a clearer insight into the truths of it, than John; especially, after the Holy Ghost was in such an extraordinary manner poured forth upon them, on the day of Pentecost; particularly after the death and resurrection of Christ, they were able to preach him, not only as come in the flesh, but as having suffered and died, and obtained eternal redemption: they could speak of his blood being shed, of his righteousness being wrought out, and of his sacrifice and satisfaction as made, which John could not; and besides, were more successful in the conversion of sinners, both Jews and Gentiles, than ever he was. The comparison does not lie so much between their persons, as their several different degrees of light and doctrine.
John Wesley
11:11 But he that is least in the kingdom of heaven, is greater than he - Which an ancient author explains thus: - "One perfect in the law, as John was, is inferior to one who is baptized into the death of Christ. For this is the kingdom of heaven, even to be buried with Christ, and to be raised up together with him. John was greater than all who had been then born of women, but he was cut off before the kingdom of heaven was given." [He seems to mean, that righteousness, peace, and joy, which constitute the present inward kingdom of heaven.] "He was blameless as to that righteousness which is by the law; but he fell short of those who are perfected by the spirit of life which is in Christ. Whosoever, therefore, is least in the kingdom of heaven, by Christian regeneration, is greater than any who has attained only the righteousness of the law, because the law maketh nothing perfect." It may farther mean, the least true Christian believer has a more perfect knowledge of Jesus Christ, of his redemption and kingdom, than John the Baptist had, who died before the full manifestation of the Gospel.
11:1211:12: Բայց յաւուրցն Յովհաննու մկրտչի մինչեւ ցայժմ՝ արքայութիւն երկնից բռնադատի, եւ բռո՛ւնք յափշտակեն զնա[196]։ [196] Ոմանք. Արքայութիւնն երկ՛՛։
12 Յովհաննէս Մկրտչի օրերից մինչեւ այժմ երկնքի արքայութիւնը բռնադատւում է. եւ հզօրներն են յափշտակում այն
12 Ու Յովհաննէս Մկրտչին օրերէն մինչեւ հիմա երկնքի թագաւորութիւնը ուժով կ’առնուի եւ ուժեղները կը յափշտակեն զանիկա։
Բայց յաւուրցն Յովհաննու մկրտչի մինչեւ ցայժմ արքայութիւնն երկնից բռնադատի, եւ բռունք յափշտակեն զնա:

11:12: Բայց յաւուրցն Յովհաննու մկրտչի մինչեւ ցայժմ՝ արքայութիւն երկնից բռնադատի, եւ բռո՛ւնք յափշտակեն զնա[196]։
[196] Ոմանք. Արքայութիւնն երկ՛՛։
12 Յովհաննէս Մկրտչի օրերից մինչեւ այժմ երկնքի արքայութիւնը բռնադատւում է. եւ հզօրներն են յափշտակում այն
12 Ու Յովհաննէս Մկրտչին օրերէն մինչեւ հիմա երկնքի թագաւորութիւնը ուժով կ’առնուի եւ ուժեղները կը յափշտակեն զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
11:1212: От дней же Иоанна Крестителя доныне Царство Небесное силою берется, и употребляющие усилие восхищают его,
11:12  ἀπὸ δὲ τῶν ἡμερῶν ἰωάννου τοῦ βαπτιστοῦ ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν.
11:12. ἀπὸ (Off) δὲ (moreover) τῶν (of-the-ones) ἡμερῶν (of-days) Ἰωάνου (of-an-Ioanes) τοῦ (of-the-one) βαπτιστοῦ (of-an-immerser) ἕως (unto-if-which) ἄρτι (unto-adjusted) ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν (of-skies) βιάζεται, (it-be-substained-to,"καὶ (and) βιασταὶ (substainers) ἁρπάζουσιν (they-snatch-to) αὐτήν. (to-it)
11:12. a diebus autem Iohannis Baptistae usque nunc regnum caelorum vim patitur et violenti rapiunt illudAnd from the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent bear it away.
12. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and men of violence take it by force.
And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force:

12: От дней же Иоанна Крестителя доныне Царство Небесное силою берется, и употребляющие усилие восхищают его,
11:12  ἀπὸ δὲ τῶν ἡμερῶν ἰωάννου τοῦ βαπτιστοῦ ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν.
11:12. a diebus autem Iohannis Baptistae usque nunc regnum caelorum vim patitur et violenti rapiunt illud
And from the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent bear it away.
12. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and men of violence take it by force.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
12 (Лк XVI:16). Трудные для объяснения стихи 12–15 служат связью между 11 и 16. Под «днями Иоанна Крестителя» разумеется время выступления его на проповедь. Слова «Царство Небесное» употреблены здесь, очевидно, в смысле «Царство Божие», учрежденное Спасителем на земле. Златоуст толкует этот стих так: «Спаситель заставляет и понуждает ими (т. е. этими словами) слушателей Своих к вере в Него, и вместе подтверждает то, что сказал прежде о Иоанне. В самом деле, если до Иоанна все исполнилось, то, значит, — Я грядущий. Ибо все, говорит, пророки и закон прорекли до Иоанна. Пророки, следовательно, не перестали бы являться, если бы не пришел Я. Итак, не простирайте своих надежд вдаль и не ожидайте другого (Мессии). Что Я — грядущий, это видно как из того, что перестали являться пророки, так и из того, что с каждым днем возрастает вера в Меня; она сделалась столь ясною и очевидною, что многие восхищают ее. Но кто же, скажешь ты, восхитил ее? Все те, кто приходят ко Мне с усердием».
Adam Clarke: Commentary on the Bible - 1831
11:12: The kingdom of heaven suffereth violence - The tax-gatherers and heathens, whom the scribes and Pharisees think have no right to the kingdom of the Messiah, filled with holy zeal and earnestness, seize at once on the proffered mercy of the Gospel, and so take the kingdom as by force from those learned doctors who claimed for themselves the chiefest places in that kingdom. Christ himself said, The tax-gatherers and harlots go before you into the kingdom of God. See the parallel place, Luk 7:28-30. He that will take, get possession of the kingdom of righteousness, peace, and spiritual joy, must be in earnest: all hell will oppose him in every step he takes; and if a man be not absolutely determined to give up his sins and evil companions, and have his soul saved at all hazards, and at every expense, he will surely perish everlastingly. This requires a violent earnestness.
Albert Barnes: Notes on the Bible - 1834
11:12: And from the days of John ... - That is, from the days when John began to preach. It is not known how long this was, but it was not probably more than a year. Our Saviour here simply states a fact. He says there was a great rush or a crowd pressing to hear John. Multitudes went out to hear him, as if they were about to take the kingdom of heaven by force. See Mat 3:5. So, he says, it has continued. Since "the kingdom of heaven," or "the gospel," has been preached, there has been a "rush" to it. People have been "earnest" about it; they have come "pressing" to obtain the blessing, as if they would take it by violence. There is allusion here to the manner in which cities were taken. Besiegers "pressed" upon them with violence and demolished the walls. With such "earnestness" and "violence," he says, people had pressed around him and John since they began to preach. There is no allusion here to the manner in which individual sinners seek salvation, but it is a simple record of the fact that multitudes had thronged around him and John to hear the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: from: Mat 21:23-32; Luk 7:29, Luk 7:30, Luk 13:24, Luk 16:16; Joh 6:27; Eph 6:11-13; Phi 2:12
suffereth violence, and the violent take: or, is gotten by force, and they that thrust men take, etc
John Gill
11:12 And from the days of John the Baptist until now,.... From the time that he began to preach, to the then present time,
the kingdom of heaven, the Gospel, and the ministry of it, first by John, then by Christ and his apostles,
suffereth violence; or "comes with force", and power upon the souls of men: it was attended with the demonstration of the Spirit, and of power; as appeared by its being the means of quickening persons that were dead in trespasses and sins; enlightening the blind; causing the deaf to hear; melting and softening hearts of stone; making, of enemies, friends to God and Christ; turning men from the power of Satan unto God; setting at liberty such as were slaves and vassals to their own corruptions; and, in a word, in being the power of God unto salvation, to many souls: and which was further seen, in the manner it did all this; suddenly, secretly, powerfully, and effectually, and yet not against the wills of men; and by such instruments as the apostles were, poor, sinful, mortal men; despised by the world, and attended with opposition and persecution: or "suffers violence"; which may be understood, either of the vast numbers, that pressed and crowded to hear the Gospel preached: great numbers followed John, when he first began to preach, and baptize: still a greater number followed Christ, some to hear his doctrine, others to see his miracles, others to behold his person, others out of selfish ends; and some behaved rudely and indecently: or of the ardour and fervency of spirit, which appeared in some, to the ministry of John and Christ, and in their desires and expectations of the kingdom of the Messiah: or of the Gospel's suffering violence by the persecutions of its enemies opposing and contradicting it, reproaching it, intimidating the professors of it, and seeking to take away the life of Christ, the great subject of it:
and the violent take it by force; meaning either publicans, and harlots, and Gentile sinners; who might be thought to be a sort of intruders: or rather the same persons, as being powerfully wrought upon under the ministry of the Gospel; who were under violent apprehensions of wrath and vengeance, of their lost and undone state and condition by nature; were violently in love with Christ, and eagerly desirous of salvation by him, and communion with him; and had their affections set upon the things of another world: these having the Gospel preached to them, which is a declaration of God's love to sinners, a proclamation of peace and pardon, and a publication of righteousness and life by Christ, they greedily catched at it, and embraced it.
John Wesley
11:12 And from the days of John - That is, from the time that John had fulfilled his ministry, men rush into my kingdom with a violence like that of those who are taking a city by storm.
11:1311:13: Քանզի ամենայն օրէնք եւ մարգարէք մինչեւ ցՅովհան մարգարէացան[197]։ [197] Ոմանք. Մինչեւ ցՈվհաննէս մարգա՛՛։ Ուր օրինակ մի եդեալ համաձայն մերումս, ՚ի լուս՛՛. նշանակէ՝ ստոյգն այս է։
13 քանի որ ամբողջ Օրէնքը եւ մարգարէները մարգարէացան մինչեւ Յովհաննէսը
13 Վասն զի բոլոր մարգարէները ու օրէնքը մինչեւ Յովհաննէս՝ մարգարէութիւն ըրին։
Քանզի ամենայն օրէնք եւ մարգարէք մինչեւ ցՅովհաննէս մարգարէացան:

11:13: Քանզի ամենայն օրէնք եւ մարգարէք մինչեւ ցՅովհան մարգարէացան[197]։
[197] Ոմանք. Մինչեւ ցՈվհաննէս մարգա՛՛։ Ուր օրինակ մի եդեալ համաձայն մերումս, ՚ի լուս՛՛. նշանակէ՝ ստոյգն այս է։
13 քանի որ ամբողջ Օրէնքը եւ մարգարէները մարգարէացան մինչեւ Յովհաննէսը
13 Վասն զի բոլոր մարգարէները ու օրէնքը մինչեւ Յովհաննէս՝ մարգարէութիւն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
11:1313: ибо все пророки и закон прорекли до Иоанна.
11:13  πάντες γὰρ οἱ προφῆται καὶ ὁ νόμος ἕως ἰωάννου ἐπροφήτευσαν·
11:13. πάντες ( All ) γὰρ (therefore) οἱ (the-ones) προφῆται (declarers-before) καὶ (and) ὁ (the-one) νόμος (a-parcelee) ἕως (unto-if-which) Ἰωάνου (of-an-Ioanes) ἐπροφήτευσαν: (they-declared-before-of)
11:13. omnes enim prophetae et lex usque ad Iohannem prophetaveruntFor all the prophets and the law prophesied until John:
13. For all the prophets and the law prophesied until John.
For all the prophets and the law prophesied until John:

13: ибо все пророки и закон прорекли до Иоанна.
11:13  πάντες γὰρ οἱ προφῆται καὶ ὁ νόμος ἕως ἰωάννου ἐπροφήτευσαν·
11:13. omnes enim prophetae et lex usque ad Iohannem prophetaverunt
For all the prophets and the law prophesied until John:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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 Так как в начале этого стиха поставлено — gar (ибо), то, значит, он содержит в себе доказательство предыдущего стиха. Смысл тот, что на новых людей, которые насильно вторгаются в царство, пророки не походят, — они были вестниками нападения на него и расхищения его, как и сам Иоанн. — Словом «до» обозначается здесь terminus ad quem; в словах «от дней же Иоанна» (ст. 12) terminus а quo, по времени следующий за первым. Таким образом, ход событий представлен в обратно-хронологическом порядке. То, что было после, поставлено раньше, и наоборот. Сначала указание на новозаветные события, а потом на ветхозаветные. Сначала в кратких словах — обозначение новозаветного движения людей к Царству Божию, а потом — ветхозаветного пророчества об этом царстве. Личность и деятельность Иоанна поставлены как бы в промежутке, примем ли мы за начало этой деятельности время выступления Иоанна на проповедь или время его рождения. Правильный хронологически порядок таков: 1) пророки до Иоанна; 2) Иоанн; 3) наступление Нового Завета. Характеристикой первого пункта служит то, что пророки пророчествовали до Иоанна. Но верно ли это? Обыкновенно принимается, что пророчество прекратилось у евреев со времени Малахии. Возражение Гарнака, что пророчество существовало у евреев до самого времени Спасителя (Иоанн, Анна пророчица), во всяком случае не противоречит словам Спасителя. Можно, во-первых, думать, что если пророки существовали, то не имели такого значения и известности, как до Малахии (oi profhtai). Во-вторых, определение времени нельзя считать точным. В-третьих, общий факт остается верным, что именно пророки пророчествовали о царстве до Иоанна, а сам Иоанн (и вместе с ним другие новозаветные пророки) был уже «вестник» и выше всех ветхозаветных пророков. Проще всего понимать дело так, что здесь проводится различие между пророчеством о будущей деятельности и самою этою деятельностью. О той деятельности, которая началась от дней Иоанна, пророки только пророчествовали. Сам Иоанн стал выше пророков, но не возвысился до полного понимания природы Царства Небесного, хотя и был больший из пророков и рожденных женами. Таким образом, на самом деле 13 стих представляет из себя тончайший переход к следующему 14 стиху. Схематически весь ход речи 9–14 ст. представляют так. 9 ст.: Иоанн более чем пророк, потому что он есть исполнение пророчества. Пророк предсказывает будущее. При Иоанне началось то, что он проповедовал. Он возвестил о Мессии и в тоже время приготовил Ему путь. 10 ст.: он был, таким образом, вестником, предсказанным Малахией. 11 ст.: поэтому он был величайшим из людей. Но хотя в некотором смысле при нем и началось царство, он стоял вне его. Самый меньший в этом царстве имеет больше привилегий, чем он, потому что (ст. 12) со времени его проповеди люди уже могут, в некотором смысле, находиться внутри Царства. Известия о его наступлении проникли в жизнь со всею силой и энергией духовного движения, и мужчины и женщины с пылким энтузиазмом желают вступить в него. Ст. 13 и 14: пророки до Иоанна предрекли это Царство, и, кроме того, закон, т. е. все Священное Писание, свидетельствовал о том же. Но когда пришел Иоанн, пророчество закончилось и началось исполнение. Потому что Иоанн был предсказанным Илией. — Но действительно ли из слов Христа следует, что закон появился после пророков, это, конечно, может быть только вопросом. Можно объяснить стих так, что ближе ко времени Иоанна предсказывали пророки, а раньше пророков — закон. При этом нужно заметить, что Спаситель говорит не о личностях пророков, а об их писаниях. Что эту услугу они могли оказывать, естественно, с тех пор, как были написаны, на это указывает слово panteV, которое, по-видимому, относится не к одному слову «пророки», но и к слову «закон», т. е. все пророчествовали: и пророки и закон. Достоверно, что с Иоанном прекратилось предсказание; он не предсказывал; не указывал, подобно всем пророкам до него, на будущий день: он говорил о настоящем, а не о будущем, говорил о том, кто уже пришел, с которым наступило Царство Небесное. Со времени Иоанна сразу же изменился язык посланных от Бога вестников, пророчество сделалось Евангелием, свидетельство о будущем заменилось свидетельством о настоящем.
Adam Clarke: Commentary on the Bible - 1831
11:13: All the prophets and the law prophesied until John - I believe προεφητευσαν means here, they taught, or continued to instruct. They were the instructers concerning the Christ who was to come, till John came and showed that all the predictions of the one, and the types and ceremonies of the other were now about to be fully and finally accomplished; for Christ was now revealed. The word is taken in this sense, Mat 7:22.
Albert Barnes: Notes on the Bible - 1834
11:13: All the prophets ... - It is meant by this verse that John introduced a new dispensation; and that the old one, under which the prophets and the law of Moses were the guide, was closed when he preached that the kingdom of heaven was at hand. By the "law" is meant here the five books of Moses; by the prophets, the remainder of the books of the Old Testament.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: Mat 5:17, Mat 5:18; Mal 4:6; Luk 24:27, Luk 24:44; Joh 5:46, Joh 5:47; Act 3:22-24, Act 13:27; Rom 3:21
Geneva 1599
11:13 For all the prophets and the law (d) prophesied until John.
(d) They prophesied of things to come, which are now present, and clearly and plainly seen.
John Gill
11:13 For all the prophets and the law prophesied until John. These words are to be considered in connection with Mt 11:11 and are a further proof of John's being greater than any of the prophets; because all the inspired writers and prophets, who were before him, prophesied of the Messiah as to come; and either spoke of him in obscure terms, or represented him under dark shadows and figures: whereas John spake of him as already come, and in plain terms, and directed to his very person; and since his time, there have been no prophecies concerning the Messiah and his kingdom; vision and prophecy are now sealed up; all which are acknowledged by the Jews themselves, who (b) say, , "all the prophets did not prophesy but to, or of the days of the Messiah". This was the subject, and these the limits of their prophecies; for they own (c), that
"from the day that the temple was destroyed, , "prophecy was taken away from the prophets".''
Since that time, they confess they have had no prophet (d), and that they are not able to observe their signs.
(b) T. Bab. Beracot, fol. 34. 2. Sabbat, fol. 63. 1. Sanhedrim, fol. 99. 1. (c) T. Bava Bathra, fol. 12. 1. (d) Abarbinel in Dan. fol. 63. 4.
John Wesley
11:13 For all the prophets and the law prophesied until John - For all that is written in the law and the prophets only foretold as distant what is now fulfilled. In John the old dispensation expired, and the new began. Lk 16:16.
11:1411:14: Եւ եթէ կամիք ընդունել՝ նա՛ է Եղիա՝ որ գալոցն է[198]։ [198] Ոմանք. Եւ թէ կամիք։
14 Եւ եթէ ուզում էք ընդունել, Յովհաննէ՛սն է Եղիան, որ գալու է
14 Եթէ կ’ուզէք ընդունիլ, անիկա է Եղիան՝ որ պիտի գար։
եւ եթէ կամիք ընդունել, նա է Եղիա որ գալոցն է:

11:14: Եւ եթէ կամիք ընդունել՝ նա՛ է Եղիա՝ որ գալոցն է[198]։
[198] Ոմանք. Եւ թէ կամիք։
14 Եւ եթէ ուզում էք ընդունել, Յովհաննէ՛սն է Եղիան, որ գալու է
14 Եթէ կ’ուզէք ընդունիլ, անիկա է Եղիան՝ որ պիտի գար։
zohrab-1805▾ eastern-1994▾ western am▾
11:1414: И если хотите принять, он есть Илия, которому должно придти.
11:14  καὶ εἰ θέλετε δέξασθαι, αὐτός ἐστιν ἠλίας ὁ μέλλων ἔρχεσθαι.
11:14. καὶ (and) εἰ (if) θέλετε (ye-determine) δέξασθαι , ( to-have-received ,"αὐτός (it) ἐστιν (it-be) Ἠλείας (a-Heleias) ὁ (the-one) μέλλων (impending) ἔρχεσθαι . ( to-come )
11:14. et si vultis recipere ipse est Helias qui venturus estAnd if you will receive it, he is Elias that is to come.
14. And if ye are willing to receive , this is Elijah, which is to come.
And if ye will receive [it], this is Elias, which was for to come:

14: И если хотите принять, он есть Илия, которому должно придти.
11:14  καὶ εἰ θέλετε δέξασθαι, αὐτός ἐστιν ἠλίας ὁ μέλλων ἔρχεσθαι.
11:14. et si vultis recipere ipse est Helias qui venturus est
And if you will receive it, he is Elias that is to come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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 Здесь нужно, прежде всего, разобрать значение слов «если хотите принять». Они составляют очевидное ограничение выражения: «он (Иоанн) есть Илия», которое без них было бы вполне категорическим. Почему же прибавлено «если желаете принять» (dexastai, не — понять)? Потому, очевидно, что Христос высказал здесь мысль совершенно новую для Своих слушателей, которые сами не отождествляли Иоанна с Илией. Слова Христа — простая оговорка, сделанная ввиду того, что Его речь об Иоанне, как об Илии, могла бы показаться странною для Его слушателей. Она означает: если вы можете Мне довериться, если вы можете положиться на Мои слова, то Иоанн есть Илия. Иоанн выше пророков и рожденных женами. Он есть Илия, но не тот, о котором известно было из Ветхого Завета, а новый, грядущий, которому должно прийти. Очевидная ссылка на Мал IV:5 (Евр III:23). Нельзя понимать этого выражения в таком смысле: «если желаете получить от Меня сведения, то Я дам их». — Слово «он» (autoV) ясно указывает на Иоанна. Пред «Илия» нет члена, как и во всех других местах Нового Завета, где встречается имя Илии. Вообще употребление члена пред собственными именами в Новом Завете отличается большою неопределенностью; «здесь — большая, часто непереводимая тонкость языка» (Блясс). Едва ли можно сказать, что выпущение члена произошло вследствие того, что здесь — фигуральное выражение (antonomasia — Бенгель), когда собственное имя имеет вид нарицательного. Иоанн называется Илией, конечно, потому, что напоминал собою действительного Илию по внешнему виду и по силе своей обличительной проповеди. Но это был «второй» Илия, предсказанный, Илия «в духовном смысле». Иоанн не считал сам себя пророком. Он имел как бы двойной пророческий дух и был выше ветхозаветных пророков. Если под пророками и законом разуметь писания пророков и писаный закон, то Иоанн не оставил никаких писаний. В словах «которому должно прийти» (нельзя переводить: намеревающийся прийти, или имеющий прийти) можно находить указание на тогдашние иудейские верования относительно Илии, который должен явиться пред пришествием Мессии. На основании Мал IV:5, 6 уже Иисус, сын Сирахов, предполагал, что Илия совершит дело восстановления — «ты предназначен был на обличения в свои времена, чтобы утишить гнев, — прежде, нежели обратится он в ярость, — обратить сердце отца к сыну и восстановить колена Иакова». Эта идея обычна в позднейшей иудейской литературе. К сказанному остается только прибавить, что 14 стих у Матфея — единственный и нигде больше не встречается.
Adam Clarke: Commentary on the Bible - 1831
11:14: This is Elias, which was for to come - This should always be written Elijah, that as strict a conformity as possible might be kept up between the names in the Old Testament and the New. The Prophet Malachi, who predicted the coming of the Baptist in the spirit and power of Elijah, gave the three following distinct characteristics of him. First, That he should be the forerunner and messenger of the Messiah: Behold I send my messenger before me, Mal 3:1. Secondly, That he should appear before the destruction of the second temple: Even the Lord whom ye seek shall suddenly come to his temple, ibid. Thirdly, That he should preach repentance to the Jews; and that, some time after, the great and terrible day of the Lord should come, and the Jewish land be smitten with a curse, Mal 4:5, Mal 4:6. Now these three characters agree perfectly with the conduct of the Baptist, and what shortly followed his preaching, and have not been found in any one else; which is a convincing proof that Jesus was the promised Messiah.
Albert Barnes: Notes on the Bible - 1834
11:14: If ye will receive it - This is a mode of speaking implying that the doctrine which he was about to state was different from their common views; that he was about to state something which varied from the common expectation, and which therefore they might be disposed to reject.
This is Elias ... - That is, "Elijah." Elias is the "Greek" mode of writing the Hebrew word "Elijah." An account of him is found in the first and second books of Kings. He was a distinguished prophet, and was taken up to heaven in a chariot of fire, Kg2 2:11. The prophet Malachi Mal 4:5-6 predicted that "Elijah" would be sent before the coming of the Messiah to prepare the way for him. By this was evidently meant, not that he should appear "in person," but that one should appear with a striking resemblance to him; or, as Luke Luk 1:17 expresses it, "in the spirit and power of Elijah." But the Jews understood it differently. They supposed that Elijah would appear in person. They also supposed that Jeremiah and some other of the prophets would appear also to usher in the promised Messiah and to grace his advent. See Mat 16:14; Mat 17:10; Joh 1:21. This pRev_alent belief was the reason why he used the words "if ye will receive it," implying that the affirmation that "John" was the promised Elijah was a doctrine contrary to their expectation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: if: Eze 2:5, Eze 3:10, Eze 3:11; Joh 16:12; Co1 3:2
this: Mat 17:10-13; Mal 4:5; Mar 9:11-13; Luk 1:17; Joh 1:21-23; Rev 20:4
John Gill
11:14 And if ye will receive it,.... The words carry in them some suspicion of unbelief and hardness of heart, as though they would not receive it: however, whether they would or not, it was a certain truth, that
this same person, "John the Baptist",
is Elias, which was for to come; who was appointed by God to come, and was prophesied of Mal 4:5 that he should come; and even according to the doctrine of the Scribes and Rabbins, he was expected to come before the Messiah; only they in general thought that Elijah the Tishbite, in person, was meant; though some, as before observed (e), were of opinion, that some great prophet equal to Elijah, and endued with the same spirit, is intended; and which is true of John the Baptist, who came "in the Spirit" and "power" of Elias, Lk 1:17. And, as it was usual with the Jews (f), to call Phinehas by the name of Elias, and Elias Phinehas, because of his zeal for the Lord of hosts; for the same reason may John be called by the same name, there being a great resemblance between Elias and him; in their temper and disposition; in their manner of clothing, and austere way of living; in their very great piety and holiness; in their courage and integrity, in reproving vice; and in their zeal and usefulness in the cause of God, and true religion: in respect to which, Christ must be here understood, when he affirms John to be Elias; not Elias in person, but he that was intended by Elias, that was said should come: hence here is no contradiction to the words of the Baptist, in Jn 1:21 when he says, that he was not Elias; for the Jews, who put the question to him, whether he was Elias, or not? meant whether he was Elias in person, Elias the Tishbite, or not; and so John understood them, and very honestly and sincerely replies, he was not: but he does not deny that he was intended by this Elias, that was prophesied should come; yea, he says such things as might induce them to believe he was that person; hence, Christ, and he, say nothing contrary to, and irreconcilable, as the Jew (g) suggests, with each other.
(e) Vid. Pocock. not. in porta Mosis, p. 219. (f) Baal Hatturim in Num. xxv. 12. Kimchi in 1 Chron. ix. 20. Targum Jon. in Exod. vi. 18. (g) R. Isaac Chizzuk Emuna, par. 1. c. 39. & par. 2. c. 15.
John Wesley
11:14 Mal 4:5.
11:1511:15: Որ ունիցի ականջս լսելոյ՝ լուիցէ՛։
15 Ով լսելու ականջ ունի, թող լսի
15 Ան որ լսելու ականջ ունի, թող լսէ։
Որ ունիցի ականջս լսելոյ` լուիցէ:

11:15: Որ ունիցի ականջս լսելոյ՝ լուիցէ՛։
15 Ով լսելու ականջ ունի, թող լսի
15 Ան որ լսելու ականջ ունի, թող լսէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1515: Кто имеет уши слышать, да слышит!
11:15  ὁ ἔχων ὦτα ἀκουέτω.
11:15. Ὁ (The-one) ἔχων (holding) ὦτα (to-ears) ἀκουέτω. (it-should-hear)
11:15. qui habet aures audiendi audiatHe that hath ears to hear, let him hear.
15. He that hath ears to hear, let him hear.
He that hath ears to hear, let him hear:

15: Кто имеет уши слышать, да слышит!
11:15  ὁ ἔχων ὦτα ἀκουέτω.
11:15. qui habet aures audiendi audiat
He that hath ears to hear, let him hear.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
15 Думают, что слова «кто имеет уши (множ.), пусть слышит» были пословицей. В этих словах слушатели должны были разуметь то, что Христос назвал Иоанна Илией не лично, а по духу. Но Альфорд подразумевает здесь еще более глубокий смысл: «если Иоанн Креститель есть Илия, а Илия — предшественник приходящего Господа, то будьте убеждены, что Господь уже пришел».
Adam Clarke: Commentary on the Bible - 1831
11:15: He that hath ears to hear, let him hear - As if our Lord had said, These things are so clear and manifest that a man has only to hear them to be convinced and fully satisfied of their truth. But neither the Jews of that time nor of the succeeding times to the present day, have heard or considered, these things. When spoken to on these subjects, their common custom is to stop their ears, spit out, and blaspheme; this shows not only a bad, but a ruined cause. They are deeply and willfully blind. They will not come unto the light, lest their deeds should become manifest, that they are not wrought in God. They have ears but they will not hear.
Albert Barnes: Notes on the Bible - 1834
11:15: He that hath ears ... - This expression is frequently used by Christ. It is a proverbial expression, implying that the highest attention should be given to what was spoken. The doctrine about John he regarded as of the greatest importance. He among you, says he, that has the faculty of understanding this, or that will believe that this is the Elijah spoken of, let him attend to it and remember it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: Mat 13:9, Mat 13:43; Mar 4:9, Mar 4:23, Mar 7:16; Luk 8:8; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:6, Rev 3:13, Rev 3:22
John Gill
11:15 He that hath ears to hear, let him hear. A way of speaking used by Christ, when anything serious, and of great importance, was delivered; and which required attention, and was not easily understood: and such were the several things he had mentioned in this context; as that John was more than a prophet, more excellent than all the prophets; that the law and prophets were now at an end, and that John was Elias; which things, if rightly understood, would serve greatly to settle their judgment, with respect to himself as the Messiah: but his words imply, that everyone had not spiritual ears and understandings, to hear and take in things of such an high nature, and excellent use; none but those to whom they were given; and such ought to attend to them, and, seriously weigh and consider the importance of them. The phrase is to be met with in Jewish writings, where it is thus expressed (h);
""He that hears let him hear, and he that understandeth let him understand";''
See Mt 13:43.
(h) Zohar in Num. fol. 60. 3.
John Wesley
11:15 He that hath ears to hear, let him hear - A kind of proverbial expression; requiring the deepest attention to what is spoken.
11:1611:16: Ո՞ւմ նմանեցուցից զազգս զայս. նմա՛ն է մանկտւոյ՝ որ նստիցին ՚ի հրապարակս, կարդայցեն զընկերս իւրեանց,
16 Ո՞ւմ նմանեցնեմ այս սերնդին. նման է նա մանուկների, որոնք նստած են հրապարակներում, կանչում են իրենց ընկերներին եւ ասում
16 Բայց որո՞ւ նմանցնեմ այս ազգը։ Կը նմանի տղոց, որոնք շուկաները նստելով՝ իրենց ընկերներուն կը կանչեն,
Ո՞ւմ նմանեցուցից զազգս զայս. նման է մանկտւոյ որ նստիցին ի հրապարակս, կարդայցեն զընկերս իւրեանց:

11:16: Ո՞ւմ նմանեցուցից զազգս զայս. նմա՛ն է մանկտւոյ՝ որ նստիցին ՚ի հրապարակս, կարդայցեն զընկերս իւրեանց,
16 Ո՞ւմ նմանեցնեմ այս սերնդին. նման է նա մանուկների, որոնք նստած են հրապարակներում, կանչում են իրենց ընկերներին եւ ասում
16 Բայց որո՞ւ նմանցնեմ այս ազգը։ Կը նմանի տղոց, որոնք շուկաները նստելով՝ իրենց ընկերներուն կը կանչեն,
zohrab-1805▾ eastern-1994▾ western am▾
11:1616: Но кому уподоблю род сей? Он подобен детям, которые сидят на улице и, обращаясь к своим товарищам,
11:16  τίνι δὲ ὁμοιώσω τὴν γενεὰν ταύτην; ὁμοία ἐστὶν παιδίοις καθημένοις ἐν ταῖς ἀγοραῖς ἃ προσφωνοῦντα τοῖς ἑτέροις
11:16. Τίνι (Unto-what-one) δὲ (moreover) ὁμοιώσω (I-shall-en-along-belong) τὴν (to-the-one) γενεὰν (to-a-generation) ταύτην; (to-the-one-this?"ὁμοία (Along-belonged) ἐστὶν (it-be) παιδίοις (unto-childlets) καθημένοις ( unto-sitting-down ) ἐν (in) ταῖς (unto-the-ones) ἀγοραῖς (unto-gatherings) ἃ ( which ) προσφωνοῦντα ( sounding-toward-unto ) τοῖς (unto-the-ones) ἑτέροις ( unto-different ,"
11:16. cui autem similem aestimabo generationem istam similis est pueris sedentibus in foro qui clamantes coaequalibusBut whereunto shall I esteem this generation to be like? It is like to children sitting in the market place.
16. But whereunto shall I liken this generation? It is like unto children sitting in the marketplaces, which call unto their fellows,
But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows:

16: Но кому уподоблю род сей? Он подобен детям, которые сидят на улице и, обращаясь к своим товарищам,
11:16  τίνι δὲ ὁμοιώσω τὴν γενεὰν ταύτην; ὁμοία ἐστὶν παιδίοις καθημένοις ἐν ταῖς ἀγοραῖς ἃ προσφωνοῦντα τοῖς ἑτέροις
11:16. cui autem similem aestimabo generationem istam similis est pueris sedentibus in foro qui clamantes coaequalibus
But whereunto shall I esteem this generation to be like? It is like to children sitting in the market place.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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 VII:31, 32). Связь 16 стиха с предыдущим отыскивают в том, что после похвалы Иоанну, как долженствующему прийти и ожидаемому Илии, Спаситель противополагает таким идеальным воззрениям на Иоанна действительное поведение по отношению к нему его соотечественников, которые не хотели признавать ни Иоанна, ни Самого Спасителя. Люди этого «поколения» имеют уши слышать и не слышат. Они не понимают и не принимают того, что им говорится, они капризны, как дети, играющие на рынках, и полны предрассудков. По мнению некоторых толковников, под детьми нужно понимать все genea — поколение, весь тогдашний иудейский народ в его массе, который порицается за свое беспринципное, капризное поведение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, 17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. 18 For John came neither eating nor drinking, and they say, He hath a devil. 19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children. 20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: 21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. 23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. 24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

Christ was going on in the praise of John the Baptist and his ministry, but here stops on a sudden, and turns that to the reproach of those who enjoyed both that, and the ministry of Christ and his apostles too, in vain. As to that generation, we may observe to whom he compares them (v. 16-19), and as to the particular places he instances in, we may observe with whom he compares them, v. 20-24.

I. As to that generation, the body of the Jewish people at that time. There were many indeed that pressed into the kingdom of heaven; but the generality continued in unbelief and obstinacy. John was a great and good man, but the generation in which his lot was cast was as barren and unprofitable as could be, and unworthy of him. Note, The badness of the places where good ministers live serves for a foil to their beauty. It was Noah's praise that he was righteous in his generation. Having commended John, he condemns those who had him among them, and did not profit by his ministry. Note, The more praise-worthy the people are, if they slight him, and so it will be found in the day of account.

This our Lord Jesus here sets forth in a parable, yet speaks as if he were at a loss to find out a similitude proper to represent this, Whereunto shall I liken this generation? Note, There is not a greater absurdity than that which they are guilty of who have good preaching among them, and are never the better for it. It is hard to say what they are like. The similitude is taken from some common custom among the Jewish children at their play, who, as is usual with children, imitated the fashions of grown people at their marriages and funerals, rejoicing and lamenting; but being all a jest, it made no impression; no more did the ministry either of John the Baptist or of Christ upon that generation. He especially reflects on the scribes and Pharisees, who had a proud conceit of themselves; therefore to humble them he compares them to children, and their behaviour to children's play.

The parable will be best explained by opening it and the illustration of it together in these five observations.

Note, 1. The God of heaven uses a variety of proper means and methods for the conversion and salvation of poor souls; he would have all men to be saved, and therefore leaves no stone unturned in order to it. The great thing he aims at, is the melting of our wills into a compliance with the will of God, and in order to this the affecting of us with the discoveries he has made of himself. Having various affections to be wrought upon, he uses various ways of working upon them, which though differing one from another, all tend to the same thing, and God is in them all carrying on the same design. In the parable, this is called his piping to us, and his mourning to us; he hath piped to us in the precious promises of the gospel, proper to work upon hope, and mourned to us in the dreadful threatenings of the law, proper to work upon fear, that he might frighten us out of our sins and allure us to himself. He had piped to us in gracious and merciful providences, mourned to us in calamitous, afflicting providences, and has set the one over against the other. He has taught his ministers to change their voice (Gal. iv. 20); sometimes to speak in thunder from mount Sinai, sometimes in a still small voice from mount Sion.

In the explanation of the parable is set forth the different temper of John's ministry and of Christ's, who were the two great lights of that generation.

(1.) On the one hand, John came mourning to them, neither eating nor drinking; not conversing familiarly with people, nor ordinarily eating in company, but alone, in his cell in the wilderness, where his meat was locusts and wild honey. Now this, one would think, should work upon them; for such an austere, mortified life as this, was very agreeable to the doctrine he preached: and that minister is most likely to do good, whose conversation is according to his doctrine; and yet the preaching even of such a minister is not always effectual.

(2.) On the other hand, the Son of man came eating and drinking, and so he piped unto them. Christ conversed familiarly with all sorts of people, not affecting any peculiar strictness or austerity; he was affable and easy of access, not shy of any company, was often at feasts, both with Pharisees and publicans, to try if this would win upon those who were not wrought upon by John's reservedness: those who were not awed by John's frowns, would be allured by Christ's smiles; from whom St. Paul learned to be come all things to all men, 1 Cor. ix. 22. Now our Lord Jesus, by his freedom, did not at all condemn John, any more than John did condemn him, though their deportment was so very different. Note, Though we are never so clear in the goodness of our own practice, yet we must not judge of others by it. There may be a great diversity of operations, where it is the same God that worketh all in all (1 Cor. xii. 6), and this various manifestation of the Spirit is given to every man to profit withal, v. 7. Observe especially, that God's ministers are variously gifted: the ability and genius of some lie one way, of others, another way: some are Boanerges--sons of thunder; others, Barnabeses--sons of consolation; yet all these worketh that one and the self-same Spirit (1 Cor. xii. 11), and therefore we ought not to condemn either, but to praise both, and praise God for both, who thus tries various ways of dealing with persons of various tempers, that sinners may be either made pliable or left inexcusable, so that, whatever the issue is, God will be glorified.

Note, 2. The various methods which God takes for the conversion of sinners, are with many fruitless and ineffectual: "Ye have not danced, ye have not lamented; you have not been suitably affected either with the one or with the other." Particular means have, as in medicine, their particular intentions, which must be answered, particular impressions, which must be submitted to, in order to the success of the great and general design; now if people will be neither bound by laws, nor invited by promises, nor frightened by threatenings, will neither be awakened by the greatest things, nor allured by the sweetest things, nor startled by the most terrible things, nor be made sensible by the plainest things; if they will hearken to the voice neither of scripture, nor reason, nor experience, nor providence, nor conscience, nor interest, what more can be done? The bellows are burned, the lead is consumed, the founder melteth in vain; reprobate silver shall men call them, Jer. vi. 29. Ministers' labour is bestowed in vain (Isa. xlix. 4), and, which is a much greater loss, the grace of God received in vain, 2 Cor. vi. 1. Note, It is some comfort to faithful ministers, when they see little success of their labours, that it is no new thing for the best preachers and the best preaching in the world to come short of the desired end. Who has believed our report? If from the blood of the slain, from the fat of the mighty, the bow of those great commanders, Christ and john, returned so often empty (2 Sam. i. 22), no marvel if ours do so, and we prophecy to so little purpose upon dry bones.

Note, 3. That commonly those persons who do not profit by the means of grace, are perverse, and reflect upon the ministers by whom they enjoy those means; and because they do not get good themselves, they do all the hurt they can to others, by raising and propagating prejudices against the word, and the faithful preachers of it. Those who will not comply with God, and walk after him, confront him, and walk contrary to him. So this generation did; because they were resolved not to believe Christ and John, and to own them, as they ought to have done, for the best of men, they set themselves to abuse them, and to represent them as the worst. (1.) As for John the Baptist, they say, He has a devil. They imputed his strictness and reservedness to melancholy, and some kind or degree of a possession of Satan. "Why should we heed him? he is a poor hypochondriacal man, full of fancies, and under the power of a crazed imagination." (2.) As for Jesus Christ, they imputed his free and obliging conversation to the more vicious habit of luxury and flesh-pleasing: Behold a gluttonous man and a wine-bibber. No reflection could be more foul and invidious; it is the charge against the rebellious son (Deut. xxi. 20), He is a glutton and a drunkard; yet none could be more false and unjust; for Christ pleased not himself (Rom. xv. 3), nor did ever any man live such a life of self-denial, mortification, and contempt of the world, as Christ lived: he that was undefiled, and separate from sinners, is here represented as in league with them, and polluted by them. Note, The most unspotted innocency, and the most unparalleled excellency, will not always be a fence against the reproach of tongues: nay, a man's best gifts and best actions, which are both well intended and well calculated for edification, may be made the matter of his reproach. The best of our actions may become the worst of our accusations, as David's fasting, Ps. lxix. 10. It was true in some sense, that Christ was a Friend to publicans and sinners, the best Friend they ever had, for he came into the world to save sinners, great sinners, even the chief; so he said very feelingly, who had been himself not a publican and sinner, but a Pharisee and sinner; but this is, and will be to eternity, Christ's praise, and they forfeited the benefit of it who thus turned it to his reproach.

Note, 4. That the cause of this great unfruitfulness and perverseness of people under the means of grace, is that they are like children sitting in the markets; they are foolish as children, froward as children, mindless and playful as children; would they but show themselves men in understanding, there would be some hopes of them. The market-place they sit in is to some a place of idleness (ch. xx. 3); to others a place of worldly business (James iv. 13); to all a place of noise or diversion; so that if you ask the reason why people get so little good by the means of grace, you will find it is because they are slothful and trifling, and do not love to take pains; or because their heads, and hands, and hearts are full of the world, the cares of which choke the word, and choke their souls at last ( Ezek. xxxiii. 31; Amos viii. 5); and they study to divert their own thoughts from every thing that is serious. Thus in the markets they are, and there they sit; in these things their hearts rest, and by them they resolve to abide.

Note, 5. Though the means of grace be thus slighted and abused by many, by the most, yet there is a remnant that through grace do improve them, and answer the designs of them, to the glory of God, and the good of their own souls. But wisdom is justified of her children. Christ is Wisdom; in him are hid treasures of wisdom; the saints are the children God has given him, Heb. ii. 13. The gospel is wisdom, it is the wisdom from above: true believers are begotten again by it, and born from above too; they are wise children, wise for themselves, and their true interests; not like the foolish children that sat in the markets. These children of wisdom justify wisdom; they comply with the designs of Christ's grace, answer the intentions of it, and are suitably affected with, and impressed by, the various methods it takes, and so evidence the wisdom of Christ in taking these methods. This is explained, Luke vii. 29. The publicans justified God, being baptized with the baptism of John, and afterwards embracing the gospel of Christ. Note, The success of the means of grace justifies the wisdom of God in the choice of these means, against those who charge him with folly therein. The cure of every patient, that observes the physician's orders, justifies the wisdom of the physician: and therefore Paul is not ashamed of the gospel of Christ, because, whatever it is to others, to them that believe it is the power of God unto salvation, Rom. i. 16. When the cross of Christ, which to others is foolishness and a stumbling-block, is to them that are called the wisdom of God and the power of God (1 Cor. i. 23, 24), so that they make the knowledge of that the summit of their ambition (1 Cor. ii. 2), and the efficacy of that the crown of their glorying (Gal. vi. 14), here is wisdom justified of her children. Wisdom's children are wisdom's witnesses in the world (Isa. xliii. 10), and shall be produced as witnesses in that day, when wisdom, that is now justified by the saints, shall be glorified in the saints, and admired in all them that believe, 2 Thess. i. 10. If the unbelief of some reproach Christ by giving him the lie, the faith of others shall honour him by setting to its seal that he is true, and that he also is wise, 1 Cor. i. 25. Whether we do it or not, it will be done; not only God's equity, but his wisdom, will be justified when he speaks, when he judges.

Well, this is the account Christ gives of that generation, and that generation is not passed away, but remains in a succession of the like; for as it was then, it has been since and is still; some believe the things which are spoken, and some believe not, Acts xxviii. 24.

II. As to the particular places in which Christ was most conversant. What he said in general of that generation, he applied in particular to those places, to affect them. Then began he to upbraid them, v. 20. He began to preach to them long before (ch. iv. 17), but he did not begin to upbraid till now. Note, Rough and unpleasing methods must not be taken, till gentler means have first been used. Christ is not apt to upbraid; he gives liberally, and upbraideth not, till sinners by their obstinacy extort it from him. Wisdom first invites, but when her invitations are slighted, then she upbraids, Prov. i. 20, 24. Those do not go in Christ's method, who begin with upbraidings. Now observe,

1. The sin charged upon them; not any against the moral law, then an appeal would have lain to the gospel, which would have relieved, but a sin against the gospel, the remedial law, and that is impenitency: this was it he upbraided them with, or reproached them for, as the most shameful, ungrateful thing that could be, that they repented not. Note, Wilful impenitency is the great damning sin of multitudes that enjoy the gospel, and which (more than any other) sinners will be upbraided with to eternity. The great doctrine that both John the Baptist, and Christ, and the apostles preached, was repentance; the great thing designed, both in the piping and in the mourning, was to prevail with people to change their minds and ways, to leave their sins and turn to God; and this they would not be brought to. He does not say, because they believed not (for some king of faith many of them had) that Christ was a Teacher come from God; but because they repented not: their faith did not prevail to the transforming of their hearts, and the reforming of their lives. Christ reproved them for their other sins, that he might lead them to repentance; but when they repented not, He upbraided them with that, as their refusal to be healed: He upbraided them with it, that they might upbraid themselves, and might at length see the folly of it, as that which alone makes the sad case a desperate one, and the wound incurable.

2. The aggravation of the sin; they were the cities in which most of his mighty works were done; for thereabouts his principal residence had been for some time. Note, Some places enjoy the means of grace in greater plenty, power, and purity, than other places. God is a free agent, and acts so in all his disposals, both as the God of nature and as the God of grace, common and distinguishing grace. By Christ's mighty works they should have been prevailed with, not only to receive his doctrine, but to obey his law; the curing of bodily diseases should have been the healing of their souls, but it had not that effect. Note, The stronger inducements we have to repent, the more heinous is the impenitency and the severer will the reckoning be, for Christ keeps account of the mighty works done among us, and of the gracious works done for us too, by which also we should be led to repentance, Rom. ii. 4.

(1.) Chorazin and Bethsaida are here instanced (v. 21, 22), they have each of them their woe: Woe unto thee, Chorazin, woe unto thee, Bethsaida. Christ came into the world to bless us; but if that blessing be slighted, he has woes in reserve, and his woes are of all others the most terrible. These two cities were situate upon the sea of Galilee, the former on the east side, and the latter on the west, rich and populous places; Bethsaida was lately advanced to a city by Philip the tetrarch; out of it Christ took at least three of his apostles: thus highly were these places favoured! Yet because they knew not the day of their visitation, they fell under these woes, which stuck so close to them, that soon after this they decayed, and dwindled into mean, obscure villages. So fatally does sin ruin cities, and so certainly does the word of Christ take place!

Now Chorazin and Bethsaida are here compared with Tyre and Sidon, two maritime cities we read much of in the Old Testament, that had been brought to ruin, but began to flourish again; these cities bordered upon Galilee, but were in a very ill name among the Jews for idolatry and other wickedness. Christ sometimes went into the coasts of Tyre and Sidon (ch. xv. 21), but never thither; the Jews would have taken it very heinously if he had; therefore Christ, to convince and humble them, here shows,

[1.] That Tyre and Sidon would not have been so bad as Chorazin and Bethsaida. If they had had the same word preached, and the same miracles wrought among them, they would have repented, and that long ago, as Nineveh did, in sackcloth and ashes. Christ, who knows the hearts of all, knew that if he had gone and lived among them, and preached among them, he should have done more good there than where he was; yet he continued where he was for some time, to encourage his ministers to do so, though they see not the success they desire. Note, Among the children of disobedience, some are more easily wrought upon than others; and it is a great aggravation of the impenitency of those who plentifully enjoy the means of grace, not only that there are many who sit under the same means that are wrought upon, but that there are many more that would have been wrought upon, if they had enjoyed the same means. See Ezek. iii. 6, 7. Our repentance is slow and delayed, but theirs would have been speedy; they would have repented long ago. Ours has been slight and superficial; theirs would have been deep and serious, in sackcloth and ashes. Yet we must observe, with an awful adoration of the divine sovereignty, that the Tyrians and Sidonians will justly perish in their sin, though, if they had had the means of grace, they would have repented; for God is a debtor to no man.

[2.] That therefore Tyre and Sidon shall not be so miserable as Chorazin and Bethsaida, but it shall be more tolerable for them in the day of judgment, v. 22. Note, First, At the day of judgment the everlasting state of the children of men will, by an unerring and unalterable doom, be determined; happiness or misery, and the several degrees of each. Therefore it is called the eternal judgment (Heb. vi. 2), because decisive of the eternal state. Secondly, In that judgment, all the means of grace that were enjoyed in the state of probation will certainly come into the account, and it will be enquired, not only how bad we were, but how much better we might have been, had it not been our own fault, Isa. v. 3, 4. Thirdly, Though the damnation of all that perish will be intolerable, yet the damnation of those who had the fullest and clearest discoveries made them of the power and grace of Christ, and yet repented not, will be of all others the most intolerable. The gospel light and sound open the faculties, and enlarge the capacities of all that see and hear it, either to receive the riches of divine grace, or (if that grace be slighted) to take in the more plentiful effusions of divine wrath. If self-reproach be the torture of hell, it must needs be hell indeed to those who had such a fair opportunity of getting to heaven. Son, remember that.

(2.) Capernaum is here condemned with an emphasis (v. 23), "And thou, Capernaum, hold up thy hand, and hear they doom," Capernaum, above all the cities of Israel, was dignified with Christ's most usual residence; it was like Shiloh of old, the place which he chose, to put his name there, and it fared with it as with Shiloh, Jer. vii. 12, 14. Christ's miracles here were daily bread, and therefore, as the manna of old, were despised and called light bread. Many a sweet and comfortable lecture of grace Christ had read them to little purpose, and therefore he reads them a dreadful lecture of wrath: those who will not hear the former shall be made to feel the latter.

We have here Capernaum's doom,

[1.] Put absolutely; Thou which art exalted to heaven shalt be brought down to hell Note, First, Those who enjoy the gospel in power and purity, are thereby exalted to heaven; they have therein a great honour for the present, and a great advantage for eternity; they are lifted up toward heaven; but if, notwithstanding, they still cleave to the earth, they may thank themselves that they are not lifted up into heaven. Secondly, Gospel advantages and advancements abused will sink sinners so much lower into hell. Our external privileges will be so far from saving us, that if our hearts and lives be not agreeable to them, they will but inflame the reckoning: the higher the precipice is, the more fatal is the fall from it: Let us not therefore be high-minded, but fear; not slothful, but diligent. See Job xx. 6, 7.

[2.] We have it here put in comparison with the doom of Sodom--a place more remarkable, both for sin and ruin, than perhaps any other; and yet Christ here tells us,

First, That Capernaum's means would have saved Sodom. If these miracles had been done among the Sodomites, as bad as they were, they would have repented, and their city would have remained unto this day a monument of sparing mercy, as now it is of destroying justice, Jude 7. Note, Upon true repentance through Christ, even the greatest sin shall be pardoned and the greatest ruin prevented, that of Sodom not excepted. Angels were sent to Sodom, and yet it remained not; but if Christ had been sent thither, it would have remained; how well is it for us, then, that the world to come is put in subjection to Christ, and not to angels! Heb. ii. 5. Lot would not have seemed as one that mocked, if he had wrought miracles.

Secondly, That Sodom's ruin will therefore be less at the great day than Capernaum's. Sodom will have many things to answer for, but not the sin of neglecting Christ, as Capernaum will. If the gospel prove a savour of death, a killing savour, it is doubly so; it is of death unto death, so great a death (2 Cor. ii. 16); Christ had said the same of all other places that receive not his ministers nor bid his gospel welcome (ch. x. 15); It shall be more tolerable for the land of Sodom than for that city. We that have now the written word in our hands, the gospel preached, and the gospel ordinances administered to us, and live under the dispensation of the Spirit, have advantages not inferior to those of Chorazin, and Bethsaida, and Capernaum, and the account in the great day will be accordingly. It has therefore been justly said, that the professors of this age, whether they go to heaven or hell, will be the greatest debtors in either of these places; if to heaven, the greatest debtors to divine mercy for those rich means that brought them thither; if to hell, the greatest debtors to divine justice, for those rich means that would have kept them from thence.
Adam Clarke: Commentary on the Bible - 1831
11:16: But whereunto shall I liken this generation? - That is, the Jewish people - την γενεαν ταυτην, this race: and so the word γενεα is often to be understood in the evangelists.
In the markets - Or, places of concourse, αγοραις, from αγειρω, I gather together; not a market-place only, but any place of public resort: probably meaning here, places of public amusement.
Calling unto their fellows - Or, companions. Instead of εταιροις, companions, many of the best MSS. have ετεροις, others. The great similarity of the words might have easily produced this difference.
There are some to whom every thing is useful in leading them to God; others, to whom nothing is sufficient. Every thing is good to an upright mind, every thing bad to a vicious heart.
Albert Barnes: Notes on the Bible - 1834
11:16: But whereunto shall I liken ... - Christ proceeds to reprove the inconsistency and fickleness of that age of people. He says they were like children - nothing pleased them. He refers here to the "plays" or "sports" of children. Instrumental music, or piping and dancing, were used in marriages and festivals as a sign of joy. See the notes at Isa 5:11-12. Compare Job 21:11; Sa2 6:14; Jdg 11:34; Luk 15:25. Children imitate their parents and others, and act over in play what they see done by others. Among their childish sports, therefore, was probably an imitation of a wedding or festal occasion. We have seen also (the notes at Mat 9:23) that funerals were attended with mournful music, and lamentation, and howling. It is not improbable that children also, in play: imitated a mournful funeral procession. One part are represented as sullen and dissatisfied. They would not enter into the play: nothing pleased them. The others complained of it. We have, said they, taken all pains to please you. We have piped to you, have played lively tunes, and have engaged in cheerful sports, but you would not join with us; and then we have played different games, and imitated the mourning at funerals, and you are equally sullen; "you have not lamented;" you have not joked with us. Nothing pleases you. So, said Christ, is this generation of people. "John" came one way, "neither eating nor drinking," abstaining as a Nazarite, and you were not pleased with him. I, the Son of man, have come in a different manner, "eating and drinking;" not practicing any austerity, but living like other people, and you are equally dissatisfied - nay, you are less pleased. You calumniate him, and abuse me for not doing the very thing which displeased you in John. Nothing pleases you. You are fickle, changeable, inconstant, and abusive.
Markets - Places to sell provisions; places of concourse, where also children flocked together for play.
We have piped - We have played on musical instruments. A "pipe" was a wind instrument of music often used by shepherds.
Neither eating nor drinking - That is, abstaining from some kinds of food and wine, as a Nazarite. It does not mean that he did not eat at all, but that he was remarkable for abstinence.
He hath a devil - He is actuated by a bad spirit. He is irregular, strange, and cannot be a good man.
The Son of man came eating and drinking - That is, living as others do; not practicing austerity; and they accuse him of being fond of excess, and seeking the society of the wicked.
Gluttonous - One given to excessive eating.
Wine-bibber - One who drinks much wine. Jesus undoubtedly lived according to the general customs of the people of his time. He did not affect singularity; he did not separate himself as a Nazarite; he did not practice severe austerities. He ate that which was common and drank that which was common. As wine was a common article of beverage among the people, he drank it. It was the pure juice of the grape, and for anything that can be proved, it was without fermentation. In regard to the kind of wine which was used, see the notes at Joh 2:10. No one should plead the example, at any rate, in favor of making use of the wines that are commonly used in this country - wines, many of which are manufactured here, and without a particle of the pure juice of the grape, and most of which are mixed with noxious drugs to give them color and flavor.
Wisdom is justified of her children - The children of wisdom are the wise - those who understand. The Saviour means that though that generation of Pharisees and fault-finders did not appreciate the conduct of John and himself, yet the "wise," the candid - those who understood the reasons of their conduct - would approve of and do justice to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: whereunto: Lam 2:13; Mar 4:30; Luk 13:18
this: Mat 12:34, Mat 23:36, Mat 24:34
It is: Luk 7:31-35
Geneva 1599
11:16 (3) But whereunto shall I liken this generation? (e) It is like unto children sitting in the markets, and calling unto their fellows,
(3) There are none who are more stout and stubborn enemies of the gospel, than they to whom it ought to be most acceptable.
(e) He blames the perverseness of this age, by a proverb, in that they could be moved neither with rough nor gentle dealing.
John Gill
11:16 But whereunto shall I liken this generation? The men of that age, the stubborn and perverse Jews; who were pleased with nothing, with no man's ministry, neither with John's, nor with Christ's, but found fault with whatever they heard, or saw done:
Tit is like unto children sitting in the markets, and calling to their fellows: that is, the case of such persons may be fitly represented by children in a public market, calling to their companions, to pipe or mourn with them, and who are so morose and sullen as to do neither: for the men of that generation, are not the good natured children, that called to their fellows, and were willing to join in innocent diversions and exercises; but rather John the Baptist, Christ and his disciples, who may be compared to "children", for their harmlessness and simplicity; and are represented as "sitting in markets", places of concourse, where much people met together; which may intend the synagogues and temple, and other public places, which they made use of to publish their doctrines in, to preach to, and exhort the people; and as "calling to their fellows", to their contemporaries, to those of their own nation, by the external ministry of the word.
John Wesley
11:16 This generation - That is, the men of this age. They are like those froward children of whom their fellows complain, that they will be pleased no way.
11:1711:17: եւ ասիցեն. Փողս հարաք ձեզ՝ եւ ո՛չ կաքաւեցէք, ողբացաք ձեզ՝ եւ ո՛չ կոծեցարուք։
17 ձեզ համար փող հնչեցրինք, բայց չպարեցիք. ձեզ համար ողբ երգեցինք, բայց դուք լաց ու կոծ չարեցիք
17 Ու կ’ըսեն. ‘Փող հնչեցուցինք ձեզի ու չխաղացիք, ողբ կարդացինք ձեզի՝ ու կոծ չըրիք’։
եւ ասիցեն. Փողս հարաք ձեզ եւ ոչ կաքաւեցէք, ողբացաք ձեզ եւ ոչ կոծեցարուք:

11:17: եւ ասիցեն. Փողս հարաք ձեզ՝ եւ ո՛չ կաքաւեցէք, ողբացաք ձեզ՝ եւ ո՛չ կոծեցարուք։
17 ձեզ համար փող հնչեցրինք, բայց չպարեցիք. ձեզ համար ողբ երգեցինք, բայց դուք լաց ու կոծ չարեցիք
17 Ու կ’ըսեն. ‘Փող հնչեցուցինք ձեզի ու չխաղացիք, ողբ կարդացինք ձեզի՝ ու կոծ չըրիք’։
zohrab-1805▾ eastern-1994▾ western am▾
11:1717: говорят: мы играли вам на свирели, и вы не плясали; мы пели вам печальные песни, и вы не рыдали.
11:17  λέγουσιν, ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν καὶ οὐκ ἐκόψασθε.
11:17. λέγουσιν ( unto-forthing ,"Ηὐλήσαμεν (We-channeled-unto) ὑμῖν (unto-ye) καὶ (and) οὐκ (not) ὠρχήσασθε : ( ye-arrayed-unto ,"ἐθρηνήσαμεν (we-wailed-unto) καὶ (and) οὐκ (not) ἐκόψασθε : ( ye-felled )
11:17. dicunt cecinimus vobis et non saltastis lamentavimus et non planxistisWho crying to their companions say: We have piped to you, and you have not danced: we have lamented, and you have not mourned.
17. and say, We piped unto you, and ye did not dance; we wailed, and ye did not mourn.
And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented:

17: говорят: мы играли вам на свирели, и вы не плясали; мы пели вам печальные песни, и вы не рыдали.
11:17  λέγουσιν, ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν καὶ οὐκ ἐκόψασθε.
11:17. dicunt cecinimus vobis et non saltastis lamentavimus et non planxistis
Who crying to their companions say: We have piped to you, and you have not danced: we have lamented, and you have not mourned.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 (Лк VII:32 — почти буквально сходно; только ekoyasqe (Мф) заменено у Луки eklausate). Смысл стиха следующий: это поколение походит на толпу сердитых детей, которая не делает ничего правильно, — одна половина хочет одного, другая другого. Ekoyaste, когда ударяли себя в грудь, считалось знаком скорби.
Adam Clarke: Commentary on the Bible - 1831
11:17: We have piped unto you, and ye have not danced - We have begun the music, which should have been followed by the dance, but ye have not attended to it.
We have mourned - and ye have not lamented - Ye have not smote the breast: ουκ εκοψασθε, from κοπτομαι, to strike, or beat the breasts with the hands, particularly in lamentation. So used, Nah 2:7; Luk 18:13; Luk 23:48, and by the best Greek and Roman writers. There is an allusion here to those funeral lamentations explained Mat 9:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: We: Isa 28:9-13; Co1 9:19-23
piped: Mat 9:15, Mat 9:23; Kg1 1:40; Isa 30:29; Jer 9:17-20, Jer 31:4; Luk 15:25
John Gill
11:17 And saying, we have piped unto you, and ye have not danced,.... The allusion is to Jewish children, who having seen their parents and friends at their festivals and weddings, some play upon the pipe, and others dance to them, mimicked the same in their diversions; and also having observed, at funerals, the mourning women, making their doleful ditties, and others answering to them, acted the part of these persons, expecting their fellows would make their responses, but did not: hence the complaint,
we have mourned unto you, and ye have not lamented. The different characters of John and Christ, are here set forth, by "piping" and "mourning". The character and ministry of Christ and his disciples, by "piping"; by which is meant, the clear, comfortable, and joyful ministry of the Gospel; which is delightful music to a sensible sinner; and may be compared to it, for distinction of sounds, harmony, and agreement, being charming and delightful; its notes are all grace, mercy, love, liberty, peace, pardon, righteousness, and free salvation; and it is very powerful and engaging, it quickens and animates, attracts, allures and charms. The character and ministry of John, is signified by "mourning": his life was a very austere one; he and his disciples fasted oft; he appeared in a very coarse habit; his speech was rough, his voice thundering: his doctrine was the doctrine of repentance, and he used very severe threatenings, in case of impenitence: on the other hand, by the "fellows" to whom they piped, or ministered, in their different ministrations, are meant, the Scribes and Pharisees; who were neither affected to, nor with, either of them: as for John, he was too austere for them; they did not like his garb, nor his diet; nor did his doctrine, or baptism please them; nor were they wrought upon, or brought to repentance by his ministry; they did not lament, weep, or shed one tear, but sat unmoved, like stocks and stones, under those awful striking discourses, on mournful subjects, delivered by him: nor were they pleased with the free conduct, and pleasant conversation of Christ; nor did they dance, or rejoice, at the good news and glad tidings of grace, and salvation, which were brought by him: of such froward, peevish spirits they were, that neither John, nor Christ, could please them: they were a true picture and emblem of many persons, who like neither law nor Gospel, but are morose, sullen, and quarrelsome, let them hear what they will; as Solomon says,
"If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest", Prov 29:9. Upon which the Talmudists (i) comment, and illustrate it in this manner, and produce a proverbial saying, much like this in the text.
"Says God, I was angry with Ahaz, and I delivered him into the hands of the kings of Damascus; he sacrificed and burnt incense to their gods, 2Chron 28:22. I played with Amaziah, and I gave the king of Edom into his hands; he brought their gods and worshipped them, 2Chron 25:14. Says R. Papa, this is what men say, or it is a common proverb, , "they weep to a man who takes no notice of it, they laugh to a man who does not observe it"; woe to that man, who knows not the difference between good and evil.''
(i) T. Bab. Sanhedrim, fol. 103. 1.
11:1811:18: Եկն Յովհա՛ննէս, ո՛չ ուտէր եւ ո՛չ ըմպէր. եւ ասեն. Դեւ՛ գոյ ՚ի նմա։
18 Եկաւ Յովհաննէսը. ո՛չ ուտում էր եւ ո՛չ խմում. եւ ասացին՝ նրա մէջ դեւ կայ
18 Վասն զի Յովհաննէս եկաւ, ո՛չ կ’ուտէր եւ ո՛չ կը խմէր, ու կ’ըսէին. ‘Դեւ կայ անոր ներսիդին’։
Եկն Յովհաննէս, ոչ ուտէր եւ ոչ ըմպէր, եւ ասեն. Դեւ գոյ ի նմա:

11:18: Եկն Յովհա՛ննէս, ո՛չ ուտէր եւ ո՛չ ըմպէր. եւ ասեն. Դեւ՛ գոյ ՚ի նմա։
18 Եկաւ Յովհաննէսը. ո՛չ ուտում էր եւ ո՛չ խմում. եւ ասացին՝ նրա մէջ դեւ կայ
18 Վասն զի Յովհաննէս եկաւ, ո՛չ կ’ուտէր եւ ո՛չ կը խմէր, ու կ’ըսէին. ‘Դեւ կայ անոր ներսիդին’։
zohrab-1805▾ eastern-1994▾ western am▾
11:1818: Ибо пришел Иоанн, ни ест, ни пьет; и говорят: в нем бес.
11:18  ἦλθεν γὰρ ἰωάννης μήτε ἐσθίων μήτε πίνων, καὶ λέγουσιν, δαιμόνιον ἔχει·
11:18. ἦλθεν (it-had-came) γὰρ (therefore,"Ἰωάνης (an-Ioanes,"μήτε (lest-also) ἐσθίων (eat-belonging) μήτε (lest-also) πίνων, (drinking,"καὶ (and) λέγουσιν (they-fortheth,"Δαιμόνιον (To-a-daimonlet) ἔχει: (it-holdeth)
11:18. venit enim Iohannes neque manducans neque bibens et dicunt daemonium habetFor John came neither eating nor drinking; and they say: He hath a devil.
18. For John came neither eating nor drinking, and they say, He hath a devil.
For John came neither eating nor drinking, and they say, He hath a devil:

18: Ибо пришел Иоанн, ни ест, ни пьет; и говорят: в нем бес.
11:18  ἦλθεν γὰρ ἰωάννης μήτε ἐσθίων μήτε πίνων, καὶ λέγουσιν, δαιμόνιον ἔχει·
11:18. venit enim Iohannes neque manducans neque bibens et dicunt daemonium habet
For John came neither eating nor drinking; and they say: He hath a devil.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18 (Лк VII:33). У Луки речь во втором лице: вы говорите. Вместо hlqen - elhluqen. BaptisthV у Марка пропущено, также arton и oi non. По смыслу выражения, однако, сходны.
Adam Clarke: Commentary on the Bible - 1831
11:18: For John came neither eating nor drinking - Leading a very austere and mortified life: and yet, he did not receive him. A sinner will not be persuaded that what he has no mind to imitate can come from God. There are some who will rather blame holiness itself, than esteem it in those whom they do not like.
He hath a devil - He is a vile hypocrite, influenced by a demon to deceive and destroy the simple.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: John: Mat 3:4; Jer 15:17, Jer 16:8, Jer 16:9; Luk 1:15; Co1 9:27
He: Mat 10:25; Kg2 9:11; Jer 29:26; Hos 9:7; Joh 7:20, Joh 8:48, Joh 10:20; Act 26:24
John Gill
11:18 For John came neither eating nor drinking,.... This and the following verse are an explanation of the foregoing "parable"; and this shows, that John and his disciples are the persons that mourned, of which his austere life was a proof: for when he "came", being sent of God, and appeared as a public preacher, he was "neither eating nor drinking"; not that he did not eat or drink at all, otherwise he could not have lived, and discharged his office: but he ate sparingly, very little; and what he did eat and drink, was not the common food and drink of men; he neither ate bread nor drank wine, but lived upon locusts and wild honey; he excused all invitations to people's houses, and shunned all feasts and entertainments; he abstained from all free and sociable conversation with men, in eating and drinking: and though the Scribes and Pharisees pretended to much abstinence and frequent fastings, yet they did not care to follow his very severe way of living, and lament, in answer to his mournful ditty; but in a calumniating way,
they say he hath a devil; is a demoniac, a madman, one that is unsociable and melancholy; under a delusion of Satan, and influenced by him to abstain from proper food and company of men, under a pretence of religion.
John Wesley
11:18 John came neither eating nor drinking - In a rigorous austere way, like Elijah. And they say, He hath a devil - Is melancholy, from the influence of an evil spirit.
11:1911:19: Եկն Որդի մարդոյ՝ ուտէ՛ եւ ըմպէ. եւ ասեն. Ահա այր կերօղ եւ արբեցօղ, բարեկամ մաքսաւորա՛ց եւ մեղաւորաց։ Եւ արդարացա՛ւ իմաստութիւն յորդւոց իւրոց[199]։ [199] ՚Ի լուս՛՛. ՚ի վերայ՝ Որդւոց իւրոց. նշանակի՝ ՚ի գործոց. համաձայն ոմանց։
19 Եկաւ մարդու Որդին. ուտում է եւ խմում. եւ ասում են՝ ահա ուտող եւ խմող մարդ, բարեկամ՝ մաքսաւորների եւ մեղաւորների. բայց իմաստութիւնը արդարացուեց իր որդիների կողմից» [15]: [15] 15. Լաւագոյն յուն. բն. իր որդիների կողմից բառերի փոխարէն ունեն իր գործադրողների կողմից:
19 Որդին մարդոյ եկաւ, կ’ուտէ ու կը խմէ եւ կ’ըսեն. ‘Ահա ուտող եւ արբեցող մարդ մը, մաքսաւորներու ու մեղաւորներու բարեկամ’։ Իմաստութիւնը արդարացաւ իր որդիներէն»։
Եկն Որդի մարդոյ, ուտէ եւ ըմպէ, եւ ասեն. Ահա այր կերող եւ արբեցող, բարեկամ մաքսաւորաց եւ մեղաւորաց: Եւ արդարացաւ իմաստութիւն յորդւոց իւրոց:

11:19: Եկն Որդի մարդոյ՝ ուտէ՛ եւ ըմպէ. եւ ասեն. Ահա այր կերօղ եւ արբեցօղ, բարեկամ մաքսաւորա՛ց եւ մեղաւորաց։ Եւ արդարացա՛ւ իմաստութիւն յորդւոց իւրոց[199]։
[199] ՚Ի լուս՛՛. ՚ի վերայ՝ Որդւոց իւրոց. նշանակի՝ ՚ի գործոց. համաձայն ոմանց։
19 Եկաւ մարդու Որդին. ուտում է եւ խմում. եւ ասում են՝ ահա ուտող եւ խմող մարդ, բարեկամ՝ մաքսաւորների եւ մեղաւորների. բայց իմաստութիւնը արդարացուեց իր որդիների կողմից» [15]:
[15] 15. Լաւագոյն յուն. բն. իր որդիների կողմից բառերի փոխարէն ունեն իր գործադրողների կողմից:
19 Որդին մարդոյ եկաւ, կ’ուտէ ու կը խմէ եւ կ’ըսեն. ‘Ահա ուտող եւ արբեցող մարդ մը, մաքսաւորներու ու մեղաւորներու բարեկամ’։ Իմաստութիւնը արդարացաւ իր որդիներէն»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1919: Пришел Сын Человеческий, ест и пьет; и говорят: вот человек, который любит есть и пить вино, друг мытарям и грешникам. И оправдана премудрость чадами ее.
11:19  ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν, ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν. καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν ἔργων αὐτῆς.
11:19. ἦλθεν (it-had-came,"ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind,"ἐσθίων (eat-belonging) καὶ (and) πίνων, (drinking,"καὶ (and) λέγουσιν (they-fortheth," Ἰδοὺ ( Thou-should-have-had-seen ,"ἄνθρωπος (a-mankind) φάγος (a-devourer) καὶ (and) οἰνοπότης, (a-wine-drinker,"τελωνῶν (of-finish-purchasers) φίλος (cared) καὶ (and) ἁμαρτωλῶν . ( of-un-adjusted-along ) καὶ (And) ἐδικαιώθη (it-was-en-course-belonged) ἡ (the-one) σοφία (a-wisdoming-unto) ἀπὸ (off) τῶν (of-the-ones) ἔργων (of-works) αὐτῆς. (of-it)
11:19. venit Filius hominis manducans et bibens et dicunt ecce homo vorax et potator vini publicanorum et peccatorum amicus et iustificata est sapientia a filiis suisThe Son of man came eating and drinking, and they say: Behold a man that is a glutton and a wine drinker, a friend of publicans and sinners. And wisdom is justified by her children.
19. The Son of man came eating and drinking, and they say, Behold, a gluttonous man, and a winebibber, a friend of publicans and sinners! And wisdom is justified by her works.
The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children:

19: Пришел Сын Человеческий, ест и пьет; и говорят: вот человек, который любит есть и пить вино, друг мытарям и грешникам. И оправдана премудрость чадами ее.
11:19  ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν, ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν. καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν ἔργων αὐτῆς.
11:19. venit Filius hominis manducans et bibens et dicunt ecce homo vorax et potator vini publicanorum et peccatorum amicus et iustificata est sapientia a filiis suis
The Son of man came eating and drinking, and they say: Behold a man that is a glutton and a wine drinker, a friend of publicans and sinners. And wisdom is justified by her children.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
19 (Лк VII:34). Так же, как и ст. 16, здесь имеется немало разночтений. «Мытарям (мытарей) друг» и «друг мытарей»; «от всех дел»; вместо «дел» в некоторых кодексах «чад» — «оправдана от чад ее» (или как в русск.); вместо «говорят» у Лк «вы говорите», как и в 18 стихе; «оправдана мудрость делами ее» — у Луки «всеми чадами ее». По Златоусту, Спаситель, «предоставив Иоанну блистать постом, Сам избрал путь противный: участвовал в трапезах мытарей, вместе с ними ел и пил». «Оправдана премудрость делами (чадами) ее». Что это значит? Выражение причинило почти бесконечные затруднения комментаторам. Прежде всего, затруднительно было объяснить «и» (kai) вместо «но»; «оправдана» (edikaiwqh) вместо настоящ. «оправдывается» (dikaioutai); «от ее чад» вместо «ее чадами». И затем на какую мудрость ссылается здесь Спаситель? На какое оправдание? Какую связь имеют эти слова с предшествующими? Для решения этих вопросов прежде всего нужно установить, как следует читать у Матфея «от чад» или «от дел». Во время Иеронима чтение «от дел» встречалось только в «некоторых кодексах». С мнением, что до IV века нет никаких следов чтения «от чад», нельзя согласиться. В параллельном месте у Луки VII:35, несомненно, поставлено teknwn. Но Цан принимает ergwn и предлагает остроумную гипотезу о том, каким образом со временем появилось слово teknwn у Матфея. Причиною этого было сходство еврейских слов эвед, которое означает раб (отсюда — сын, чадо, teknwn) и авода (от авад — работать) — дело, занятие. Таким образом, в арамейском подлиннике переписчики могли прочитать и «ее (премудрости) дела», и «ее рабы» (слуги). А различие в произношении этих слов, говорит Цан, не настолько велико, чтобы сделать невозможною такую замену, которая встречается и в других местах, напр., Климент. 1 Кор XXXIX. Правильный перевод abdeh был бы oi paideV (употребительнее, чем douloi) authV, а не tekna. Новейшие экзегеты принимают teknwn, но не все. Морисон упрекает Тишендорфа за его пристрастие к кодексам Син. В и говорит, что выражение ergwn «не имеет смысла». Но Гольцман, принимая ergwn, полагает, что смысл выражения следующий: мудрые познаются из своих дел. Таково значение слова dikaioun = признавать или считать справедливым, праведным (ср. Мф XII:37; Лк VII:29 (греч.); X:29; XVI:15; XVIII:14). Под erga не следует разуметь здесь чудесных дел, но именно внешнюю форму жизни, от которой зависит суд толпы. Смысл выражения тот, что дело жизни Иоанна и Спасителя оправдывает их поведение, и этим уже оправдана мудрость Божия, которая послала и руководила их.
Adam Clarke: Commentary on the Bible - 1831
11:19: The Son of man came eating and drinking - That is, went wheresoever he was invited to eat a morsel of bread, and observed no rigid fasts: how could he, who had no corrupt appetites to mortify or subdue?
They say, Behold a man gluttonous, etc. - Whatever measures the followers of God may take, they will not escape the censure of the world: the best way is not to be concerned at them. Iniquity, being always ready to oppose and contradict the Divine conduct, often contradicts and exposes itself.
But wisdom is justified of her children - Those who follow the dictates of true wisdom ever justify, point out as excellent, the holy maxims by which they are guided, for they find the way pleasantness, and the path, peace. Of, here, and in many places of our translation, ought to be written by in modern English. Some suppose that our blessed Lord applies the epithet of η σοφια, that Wisdom to himself; as he does that of Son of man, in the first clause of the verse: and that this refers to the sublime description given of wisdom in Proverbs 8. Others have supposed that by the children or sons (τεκνων) of wisdom our Lord means John Baptist and himself, who came to preach the doctrines of true wisdom to the people, and who were known to be teachers come from God by all those who seriously attended to their ministry: they recommending themselves, by the purity of their doctrines, and the holiness of their lives, to every man's conscience in the sight of God. It is likely, however, that by children our Lord simply means the fruits or effects of wisdom, according to the Hebrew idiom, which denominates the fruits or effects of a thing, its children. So in Job 5:7, sparks emitted by coals are termed בני רשף beney resheph, the children of the coal. It was probably this well known meaning of the word, which led the Codex Vaticanus, one of the most ancient MSS. in the world, together with the Syriac, Persic, Coptic, and Ethiopic, to read εργων, works, instead of τεκνων, sons or children. Wisdom is vindicated by her works, i.e. the good effects prove that the cause is excellent.
The children of true wisdom can justify all God's ways in their salvation; as they know that all the dispensations of Providence work together for the good of those who love and fear God. See on Luk 7:35 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: came: Luk 5:29, Luk 5:30, Luk 7:34, Luk 7:36, Luk 14:1; Joh 2:2, Joh 12:2-8; Rom 15:2
a friend: Mat 9:10, Mat 9:11; Luk 15:1, Luk 15:2, Luk 19:7
But: Psa 92:5, Psa 92:6; Pro 17:24; Luk 7:29, Luk 7:35; Co1 1:24-29; Eph 3:8-10; Rev 5:11-14, Rev 7:12
Geneva 1599
11:19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. (4) But (f) wisdom is justified of her children.
(4) That which the many refuse, the elect and chosen embrace.
(f) Wise men acknowledge the wisdom of the gospel when they receive it.
John Gill
11:19 The son of man came eating and drinking,.... Meaning himself, who ate and drank as men usually do, lived in the common way of life, was free and sociable, went to feasts, entertainments, and weddings, when he was invited; and was affable, courteous, and friendly in his deportment, to all men;
and they say, behold a man gluttonous, a voracious man, an epicurean, one that indulges his appetite to a very great degree, and in a scandalous manner;
a winebibber, a common tippler, one that drinks to excess; whom the Rabbins call (k), who is one, they say, that drinks up his cup at one draught; one that is given to wine, and is greedy of it:
a friend of publicans and sinners; such as are openly and notoriously wicked; and loves their company, for the sake of tippling with them; and encourages them in their revelling and drunkenness; a very black charge this!
But wisdom is justified of her children; either the wisdom of God, in making use of ministers of a different disposition and deportment, whereby some are gained, and others left inexcusable: or the Gospel, in which there is such a display of divine wisdom, which is vindicated from the charge of licentiousness, by the agreeable lives and conversations of the children of God: or rather Christ himself, who is the wisdom of God; and in whom are hid all the treasures of wisdom and knowledge; who, however he may be traduced by ignorant and malicious men, yet will be acquitted from all such charges, as here insinuated, by all the true sons of wisdom; or by such, who are made wise unto salvation. We may learn from hence, that no sort of preachers and preaching will please some men; that the best of Gospel ministers may be reproached as libertines, or madmen; and that they will be sooner, or later, justified and cleared from all such aspersions.
(k) T. Bab. Pesachim, fol. 86. 2. Betza, fol. 25. 2.
John Wesley
11:19 The Son of man came eating and drinking - Conversing in a free, familiar way. Wisdom is justified by her children - That is, my wisdom herein is acknowledged by those who are truly wise.
11:2011:20: Յայնժամ սկսաւ նախատել զքաղաքսն՝ յորս եղեն բազում զօրութիւնք նորա, եւ ո՛չ ապաշխարեցին.
20 Այն ժամանակ նա սկսեց պարսաւել այն քաղաքները, որոնց մէջ նրա բազում զօրաւոր գործերը տեղի ունեցան, բայց նրանք չապաշխարեցին
20 Այն ատեն սկսաւ նախատել այն քաղաքները, որոնց մէջ կատարեր էր իր հրաշքներէն շատերը, քանզի չապաշխարեցին.
Յայնժամ սկսաւ նախատել զքաղաքսն յորս եղեն բազում զօրութիւնք նորա եւ ոչ ապաշխարեցին:

11:20: Յայնժամ սկսաւ նախատել զքաղաքսն՝ յորս եղեն բազում զօրութիւնք նորա, եւ ո՛չ ապաշխարեցին.
20 Այն ժամանակ նա սկսեց պարսաւել այն քաղաքները, որոնց մէջ նրա բազում զօրաւոր գործերը տեղի ունեցան, բայց նրանք չապաշխարեցին
20 Այն ատեն սկսաւ նախատել այն քաղաքները, որոնց մէջ կատարեր էր իր հրաշքներէն շատերը, քանզի չապաշխարեցին.
zohrab-1805▾ eastern-1994▾ western am▾
11:2020: Тогда начал Он укорять города, в которых наиболее явлено было сил Его, за то, что они не покаялись:
11:20  τότε ἤρξατο ὀνειδίζειν τὰς πόλεις ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μετενόησαν·
11:20. Τότε (To-the-one-which-also) ἤρξατο ( it-firsted ) ὀνειδίζειν (to-reproach-to) τὰς (to-the-ones) πόλεις (to-cities) ἐν (in) αἷς ( unto-which ) ἐγένοντο ( they-had-became ) αἱ (the-ones) πλεῖσται ( most-much ) δυνάμεις (abilities) αὐτοῦ, (of-it,"ὅτι (to-which-a-one) οὐ (not) μετενόησαν: (they-considered-with-unto)
11:20. tunc coepit exprobrare civitatibus in quibus factae sunt plurimae virtutes eius quia non egissent paenitentiamThen began he to upbraid the cities wherein were done the most of his miracles, for that they had not done penance.
20. Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:

20: Тогда начал Он укорять города, в которых наиболее явлено было сил Его, за то, что они не покаялись:
11:20  τότε ἤρξατο ὀνειδίζειν τὰς πόλεις ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μετενόησαν·
11:20. tunc coepit exprobrare civitatibus in quibus factae sunt plurimae virtutes eius quia non egissent paenitentiam
Then began he to upbraid the cities wherein were done the most of his miracles, for that they had not done penance.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
20 Этого стиха нет у Луки. Дальнейшие стихи встречаются в Лк X, но совершенно в другой связи, — по Луке, Христос сказал эти слова при посольстве семидесяти апостолов на проповедь. Различные толкователи пытались объяснить, от чего произошло то, что Матфей поместил их здесь. Думали, напр., что речь эта была произнесена дважды, потому что если у одного и того же евангелиста повторяются иногда одни и те же изречения, то нисколько не удивительно, если они в разной связи встречаются у разных евангелистов. — Как нужно думать связь с предыдущим та, что от общего обличения иудеев Спаситель обратился теперь к обличениям их в отдельности, именно в городах, где Он сотворил особенно много чудес, которые не покаялись.
Adam Clarke: Commentary on the Bible - 1831
11:20: Then began he to upbraid the cities - The more God has done to draw men unto himself, the less excusable are they if they continue in iniquity. If our blessed Lord had not done every thing that was necessary for the salvation of these people, he could not have reproached them for their impenitence.
Albert Barnes: Notes on the Bible - 1834
11:20: Then began he to upbraid ... - That is, to reprove, to rebuke, to denounce heavy judgment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: began: Luk 10:13-15
upbraid: Psa 81:11-13; Isa 1:2-5; Mic 6:1-5; Mar 9:19, Mar 16:14; Jam 1:5
because: Mat 12:41, Mat 21:28-32; Jer 8:6; Act 17:20; Ti2 2:25, Ti2 2:26; Rev 2:21, Rev 9:20, Rev 9:21; Rev 16:9, Rev 16:11
Geneva 1599
11:20 (5) Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:
(5) The proud reject the gospel offered to them (to their great hurt and pain) which leads to the salvation of the simple.
John Gill
11:20 Then began he to upbraid the cities,.... When he had sent forth his disciples to preach, and had been in these several cities hereafter mentioned himself, and had taught and preached in them, and confirmed his doctrine by many wonderful works; when he had observed how ill they had used both John and himself, representing the one as having a devil, and the other as a licentious person; when they could not be pleased with the ministry of the one, nor of the other, he very seasonably and righteously began to reproach them with their ungenerous treatment of him, their ingratitude to him, their unbelief in him, the hardness and impenitence of their hearts; which could not be moved to repent of their evil ways, and believe in him, and acknowledge him as the Messiah, by all the instructions he gave them, and miracles he wrought among them: for the cities he has a view to, were such,
wherein most of his mighty works were done; the most for number, and the greatest in their kind; as particularly at Capernaum; where he cured the centurion's servant, recovered Peter's wife's mother from a fever, healed the man sick of a palsy, raised Jairus's daughter from the dead, made whole the woman that had a bloody issue, opened the eyes of two blind men, and cast out a devil from a dumb man, possessed with one: all these, and more, he did in this one city, and therefore he might justly upbraid them,
because they repented not: not because they did not commend him, and speak well of his works, for he sought not his own glory, but their good: all he did was, in order to bring men to repentance of their sins, and faith in himself, that they might be saved.
John Wesley
11:20 Then began he to upbraid the cities - It is observable he had never upbraided them before. Indeed at first they received him with all gladness, Capernaum in particular.
Robert Jamieson, A. R. Fausset and David Brown
11:20 OUTBURST OF FEELING SUGGESTED TO THE MIND OF JESUS BY THE RESULT OF HIS LABORS IN GALILEE. (Mt 11:20-30)
Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
11:2111:21: Վա՞յ քեզ Քո՛րազին, վա՛յ քեզ Բեթսայիդա. զի եթէ ՚ի Տիւրոս եւ ՚ի Սիդովն եղեա՛լ էին զօրութիւնքն՝ որ ՚ի ձեզ եղեն, վաղո՛ւ եւ սարդեւք խորգո՛վ եւ մոխրով ապաշխարեալ էր[200]։ [200] Յօրինակին. Եւ ՚ի Սիդդովն։
21 «Վա՜յ քեզ, Քորազին, վա՜յ քեզ, Բեթսայիդա. որովհետեւ եթէ Տիւրոսում եւ Սիդոնում տեղի ունեցած լինէին այն զօրաւոր գործերը, որ ձեր մէջ արուեցին, վաղուց արդէն քուրջով եւ մոխրով ապաշխարած կը լինէին
21 «Վա՜յ քեզի, Քորազին, վա՜յ քեզի Բեթսայիդա, վասն զի եթէ Տիւրոսի ու Սիդոնի մէջ եղած ըլլային այն հրաշքները, որոնք ձեր մէջ եղան, շատոնցմէ քուրձով ու մոխիրով ապաշխարած պիտի ըլլային։
Վա՜յ քեզ, Քորազին, վա՜յ քեզ, Բեթսայիդա. զի եթէ ի Տիւրոս եւ ի Սիդովն եղեալ էին զօրութիւնքն որ ի ձեզ եղեն, վաղու եւս արդեւք խորգով եւ մոխրով ապաշխարեալ էր:

11:21: Վա՞յ քեզ Քո՛րազին, վա՛յ քեզ Բեթսայիդա. զի եթէ ՚ի Տիւրոս եւ ՚ի Սիդովն եղեա՛լ էին զօրութիւնքն՝ որ ՚ի ձեզ եղեն, վաղո՛ւ եւ սարդեւք խորգո՛վ եւ մոխրով ապաշխարեալ էր[200]։
[200] Յօրինակին. Եւ ՚ի Սիդդովն։
21 «Վա՜յ քեզ, Քորազին, վա՜յ քեզ, Բեթսայիդա. որովհետեւ եթէ Տիւրոսում եւ Սիդոնում տեղի ունեցած լինէին այն զօրաւոր գործերը, որ ձեր մէջ արուեցին, վաղուց արդէն քուրջով եւ մոխրով ապաշխարած կը լինէին
21 «Վա՜յ քեզի, Քորազին, վա՜յ քեզի Բեթսայիդա, վասն զի եթէ Տիւրոսի ու Սիդոնի մէջ եղած ըլլային այն հրաշքները, որոնք ձեր մէջ եղան, շատոնցմէ քուրձով ու մոխիրով ապաշխարած պիտի ըլլային։
zohrab-1805▾ eastern-1994▾ western am▾
11:2121: горе тебе, Хоразин! горе тебе, Вифсаида! ибо если бы в Тире и Сидоне явлены были силы, явленные в вас, то давно бы они во вретище и пепле покаялись,
11:21  οὐαί σοι, χοραζίν· οὐαί σοι, βηθσαϊδά· ὅτι εἰ ἐν τύρῳ καὶ σιδῶνι ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῶ μετενόησαν.
11:21. Οὐαί (A-woe) σοι, (unto-thee,"Χοραζείν: (to-a-Chorazein,"οὐαί (A-woe) σοι, (unto-thee,"Βηθσαιδάν: (to-a-Bethsaida,"ὅτι (to-which-a-one) εἰ (if) ἐν (in) Τύρῳ (unto-a-Turos) καὶ (and) Σιδῶνι (unto-a-Sidon) ἐγένοντο ( they-had-became ) αἱ (the-ones) δυνάμεις (abilities) αἱ (the-ones) γενόμεναι ( having-had-became ) ἐν (in) ὑμῖν, (unto-ye,"πάλαι (unto-past) ἂν (ever) ἐν (in) σάκκῳ (unto-a-burlap) καὶ (and) σποδῷ (unto-an-ash) μετενόησαν. (they-considered-with-unto)
11:21. vae tibi Corazain vae tibi Bethsaida quia si in Tyro et Sidone factae essent virtutes quae factae sunt in vobis olim in cilicio et cinere paenitentiam egissentWoe thee, Corozain, woe to thee, Bethsaida: for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had long ago done penance in sackcloth and ashes.
21. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes.
Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes:

21: горе тебе, Хоразин! горе тебе, Вифсаида! ибо если бы в Тире и Сидоне явлены были силы, явленные в вас, то давно бы они во вретище и пепле покаялись,
11:21  οὐαί σοι, χοραζίν· οὐαί σοι, βηθσαϊδά· ὅτι εἰ ἐν τύρῳ καὶ σιδῶνι ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῶ μετενόησαν.
11:21. vae tibi Corazain vae tibi Bethsaida quia si in Tyro et Sidone factae essent virtutes quae factae sunt in vobis olim in cilicio et cinere paenitentiam egissent
Woe thee, Corozain, woe to thee, Bethsaida: for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had long ago done penance in sackcloth and ashes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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 (Лк X:13). В слове «горе» слышится скорбь, равно как и негодование. Греческое ouai переводится через увы в Откр XVIII:10, 16, 19. Параллельное место у Лк X:13 (в речи при посольстве семидесяти апостолов на проповедь), почти буквально сходное, с добавлением kaqhmenoi после en sakkw kai spodw. Да и вообще Мф XI:21–23 близко сходно с Лк X:13–15. Златоуст объясняет это место так: «а чтобы тебе увериться, что жители этих городов были злы не по природе, Он упоминает о таком городе, из которого произошли пять апостолов: именно из Вифсаиды произошли Филипп и четыре первозванных апостола». По словам его же, «Спаситель присоединяет к этим городам Содом не без причины, но чтобы увеличить осуждение. Подлинно, сильнейшим доказательством злобы иудеев служит то, что они являются худшими не только современных им, но и всех когда-либо бывших злых людей». Первый город, названный в этом обличении, есть Хоразин. О нем упоминается только у Мф XI:21 и Лк X:13. В рукописях и у отцов — большое разнообразие в чтении (Хоразени, Хоразейм, Хоразаим, Коразаим, Коразаин, Хораззе, Хоразан). Местоположение этого города неизвестно с точностью. Это трудно определить особенно в настоящее время, когда местные жители и арабы указывают путешественникам и исследователям разные местности, о которых трудно сказать, что это был Хоразин. Всего вероятнее отождествление Хоразина с развалинами Керазе или Керасе, вследствие сходства этого названия с Хоразином. Развалины видны и теперь верстах в трех к северу от Телл-Хума. Вот как описывает эту местность один из новейших путешественников, ее посетивший. «Керазе находится в пустынном месте, камней здесь так много, что моей лошади трудно было идти по ним. Развалины занимают столько же места, сколько в Телл-Хуме, и находятся частью в сухой ложбине, а частью на гребне холма, образованного крутым поворотом вади. Что побудило людей выстроить город в таком месте, трудно понять. Подобно лежащим тут камням, развалины — из черной лавы, и потому их легко просмотреть; но немногие из них обращают на себя внимание. Тут есть, например, остатки синагоги, с изящно высеченными из камня коринфскими капителями из твердого черного базальта, притолоки, дверные косяки, тесаные камни, вершины колонн и один большой круглый камень, похожий на жернов, около четырех футов в толщину и ширину, когда-то бывший катком в масличном прессе для раздробления ягод и выжимания масла. Теперь тут нет маслин, только несколько смоковниц растут у могил двух арабских шейхов. Но особенно поразительную характеристику этого страшного места составляют несколько домов, очень вероятно, бывших еще во времена Спасителя, которые и теперь стоят, как будто только что выстроенные. Их стены около шести футов в высоту, толщиной фута в два; в некоторых случаях камни прилажены без извести, в других они прекрасно скреплены цементом. По середине одной из сторон имеется широкая дверь и одно—два окна в каждом доме, но только в фут высоты и полфута ширины. Один—два каменных столба стоят внутри по середине, поддерживая плоскую крышу; но домики почти все очень малы, в некоторых по две комнаты, но большею частью только одной, хотя встречаются один или два дома, разделенные на четыре маленькие каморки. Из середины этого места вытекает ручей, около дерева у арабских гробниц, но это — единственный живой предмет, который мы видели. К северу остался след мощеной дороги, связывавшей город с большой Дамасской караванной дорогой». — Если трудно определить, где находился Хоразин, то не менее трудно определить и местоположение Вифсаиды. Шюрер говорит, что вопрос, тождественна ли новозаветная Вифсаида с Вифсаидой Юлией, который недавно возбуждал многочисленные споры, теперь не может быть разрешен (II:208–9). Так же, как и Хоразин, Вифсаида пишется по-разному: Вифсаидан, Ветсаида, Вифсаида. Первое чтение — у Мф в лучш. MSS. Наиболее вероятным представляется предположение, что было во время Христа две Вифсаиды, восточная, или лучше северо-восточная (от Галилейского озера) и западная, и что в речи Христа говорится о западной Вифсаиде, которая была пригородом Капернаума. Самое название Вифсаиды давно перестало привлекать к себе внимание путешественников. Древнейшее историческое упоминание о ней у Иеронима; но он сообщает о ней не больше сведений, чем сколько можно заимствовать из Нового Завета. Д-р Робинсон глубоко убежден, что разные отождествления Bифcаиды c Иpбидом, Xан-Миниeй, Meджделем (Mагдалoй) и Аин Табигой обязаны были только впечатлениям момента. Он выведывал тщательно у туземца на берегу озера; но ни один мусульманин не знал ничего о таком имени или хотя бы сходном с ним. Христиане Назарета и Тивериады, правда, были знакомы с названием Вифсаиды, как и христиане Капернаума, из Нового Завета; и они прилагают его к разным местам, смотря потому, как учат их местные монахи или как считают лучшими наиболее удобным отвечать путешественникам. — Тир и Сидон — известные финикийские города на берегу Средиземного моря, в Финикии. — Причина «горя» заключается в том, что эта города не покаялись. Выражение слишком общее. Неизвестно, за какие именно грехи постигла эти города кара. Так как в Тире и Сидоне процветало идолопоклонство и вместе с тем языческий разврат, то в Хоразине и Вифсаиде, как нужно думать, распространен был еще больший разврат. Тиру и Сидону здесь непрямо выражается порицание за их развратную жизнь. Но и они покаялись бы, если бы в них была такая же проповедь, какая слышна была на улицах Хоразина и Вифсаиды. Тем больше, следовательно, грех обличаемых иудейских городов, в которых была не только проповедь, но и совершены были многие «силы», т. е. чудеса, знамения. «Вретище и пепел» — указывают на сопровождающее покаяние выражение скорби каявшихся иудеев, у которых был такой обычай.
Adam Clarke: Commentary on the Bible - 1831
11:21: Wo unto thee, Chorazin - Bethsaida! - It would be better to translate the word ουαι σοι, alas for thee, than wo to thee. The former is an exclamation of pity; the latter a denunciation of wrath. It is evident that our Lord used it in the former sense. It is not known precisely where Chorazin was situated; but as Christ joins it in the same censure with Bethsaida, which was in Upper Galilee, beyond the sea, Mar 6:45, it is likely that Chorazin was in the same quarter. Though the people in these cities were (generally) impenitent, yet there is little doubt that several received the word of life. Indeed, Bethsaida itself furnished not less than three of the twelve apostles, Philip, Andrew, and Peter. See Joh 1:44.
Tyre and Sidon - Were two heathen cities, situated on the shore of the Mediterranean Sea, into which it does not appear that Christ ever went, though he was often very nigh to them; see Mat 15:21.
They would have repented long ago - Παλαι, formerly, seems here to refer to the time of Ezekiel, who denounced destruction against Tyre and Sidon, Ezekiel 26, 27, and 28. Our Lord, then, intimates that, if Ezekiel had done as many miracles in those cities as himself had in Chorazin and Bethsaida, the inhabitants would have repented in sackcloth and ashes, with the deepest and most genuine sorrow.
A Hindoo who renounces the secular life, and becomes a religious mendicant, often covers himself with a coarse cloth sprinkled over with ashes. This is the sackcloth and ashes which our Lord refers to; and this covering was the outward sign of deep repentance, and forsaking of sin.
Albert Barnes: Notes on the Bible - 1834
11:21: Chorazin and Bethsaida - These were towns not far from Capernaum, but the precise situation is unknown. See "The Land and the Book" (Thomson), vol. ii. pp. 8, 9. Bethsaida means literally a "house of hunting" or "a house of game," and it was probably situated on the banks of the Sea of Galilee, and supported itself by hunting or fishing. It was the residence of Philip, Andrew, and Peter, Joh 1:44. It was enlarged by Philip the Tetrarch, and called "Julia," after the emperor's daughter.
Tyre and Sidon - These were cities of Phoenicia, formerly very opulent, and distinguished for merchandise. They were situated on the shore of the Mediterranean Sea, and were in the western part of Judea. They were therefore well known to the Jews. Tyre is frequently mentioned in the Old Testament as being the place through which Solomon derived many of the materials for building the temple, Ch2 2:11-16. It was also a place against which one of the most important and pointed prophecies of Isaiah was directed. See the notes at isa 23. Compare Eze 26:4-14. Both these cities were very ancient. Sidon was situated within the bounds of the tribe of Asher Jos 19:28, but this tribe could never get possession of it, Jdg 1:31. It was famous for its great trade and navigation. Its inhabitants were the first remarkable merchants in the world, and were much celebrated for their luxury. In the time of our Saviour it was probably a city of much splendor and extensive commerce. It is now called Seide, or Saide, and is far less populous and splendid than it was in the time of Christ. It was subdued successively by the Babylonians, Egyptians, and Romans, the latter of whom deprived it of its freedom.
Messrs. Fisk and King, American missionaries, passed through Sidon in the summer of 1823, and estimated the population, as others have estimated it, at 8, 000 or 10, 000; but Mr. Goodell, another American missionary, took up his residence there in June, 1824, for the purpose of studying the Armenian language with a bishop of the Armenian Church who lives there, and of course had far better opportunities to know the statistics of the place. He tells us there are six Muslim mosques, a Jewish synagogue, a Maronite, Latin, and Greek church. Dr. Thomson ("The Land and the Book," vol. i. p. 164) supposes that the population may now be about 10, 000 - about 6, 800 Moslems, 850 Greek Catholics, 750 Maronites, 150 Greeks, and 300 Jews. It exports tobacco, oil, fruit, and silk, but the amount of exports is small.
Tyre was situated about 20 miles south of Sidon. It was built partly on a small island about 70 paces from the shore, and partly on the mainland. It was a city of great extent and splendor, and extensive commerce. It abounded in luxury and wickedness. It was often besieged. It held out against Shalmaneser five years, and was taken by Nebuchadnezzar after a siege of "thirteen" years. It was afterward rebuilt, and was at length taken by Alexander the Great, after a most obstinate siege of five months. There are no signs now of the ancient city. It is the residence only of a few miserable fishermen, and contains, amid the ruins of its former magnificence, only a few huts. Thus was fulfilled the prophecy of Ezekiel: "Thou shalt be built no more; though thou be sought for, yet shalt thou never be found again" Eze 26:21. For a description of Tyre as it was formerly and as it is now, see the notes at isa 23.
In sackcloth and ashes - Sackcloth was a coarse cloth, like canvas, used for the dress of the poor, and for the more common articles of domestic economy. It was worn also as a sign of mourning. The Jews also frequently threw ashes on their heads as expressive of grief, Job 1:21; Job 2:12; Jer 6:26. The meaning is, that they would have repented with "expressions of deep sorrow." Like Nineveh, they would have seen their guilt and danger, and would have turned from their iniquities. "Heathen" cities would have received him better than the cities of the Jews, his native land,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: Woe: Mat 18:7, Mat 23:13-29, Mat 26:24; Jer 13:27; Luk 11:42-52; Jde 1:11
Bethsaida: Mar 6:45, Mar 8:22; Luk 9:10; Joh 1:44, Joh 12:21
for: Mat 12:41, Mat 12:42; Eze 3:6, Eze 3:7; Act 13:44-48, Act 28:25-28
repented: Job 42:6; Joh 3:5-10
John Gill
11:21 Woe unto thee, Chorazin!.... Though many of Christ's mighty works were done in this place, yet mention is made of it no where else, but here; whether it was a single city, or a country, is not easy to determine: the word "Chorasin", signifying "woody places", Dr. Lightfoot (l) conjectures it might include Cana, in which Christ wrought his first miracle, and a small adjacent country, situated in a wood, and be so called from thence; and Origen (m) reads it, , "the region of Zin":
woe unto thee, Bethsaida! This was the city of Andrew and Peter; see Gill on Jn 1:44; so that as bad as it was, some persons were called out of it by the grace of God, and to the high office of apostleship; and which makes that grace in such the more distinguishing:
for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. These words are to be understood in a popular sense, as Grotius observes, and express what was probable, according to an human judgment of things; and the meaning is, that if the inhabitants of Tyre and Sidon had had the advantages of Christ's ministry, and of seeing his miracles, as the inhabitants of Chorazin and Bethsaida had, it looks very likely, or one would be ready to conclude, especially from many coming out of these parts, to attend on Christ's ministry, Mk 3:8 and from the conversion of some of them in after times, Acts 21:3 they would have repented of their sins; at least, in an external way, signified by sackcloth and ashes, which were outward signs of repentance; see Is 58:5. And which, if it had been only performed in such a manner by the inhabitants of Chorazin and Bethsaida, would have saved them from temporal judgments, which their sins now called for. The words are an hyperbolical exaggeration of the wickedness of those cities, like to Ezek 3:5 showing, that they were worse than the Tyrians and Sidonians; an Heathenish and idolatrous people, who lived very profligate and dissolute lives, in all intemperance, luxury, and impiety; and therefore would be punished in a severer way: neither this passage, nor what follows, can be any proof of God's giving sufficient grace to all men alike, which in some is effectual to conversion, and in others not, but of the contrary; since the men of Tyre and Sidon had not the same means, or the same grace, as the inhabitants of the other cities, if the mighty works done among them are to be called so; or that man has a power to repent of himself, in a spiritual and evangelical way; or that outward means, as doctrines and miracles, are sufficient to produce such a repentance, without efficacious and unfrustrable grace; since only an outward repentance is here supposed, such as that of Ahab, and of the Ninevites.
(l) Chorogr. Cent. in Matth. p. 84. Vol. 2. (m) Philocalia, p. 109.
John Wesley
11:21 Wo to thee, Chorazin - That is, miserable art thou. For these are not curses or imprecations, as has been commonly supposed; but a solemn, compassionate declaration of the misery they were bringing on themselves. Chorazin and Bethsaida were cities of Galilee, standing by the lake Gennesareth. Tyre and Sidon were cities of Phenicia, lying on the sea shore. The inhabitants of them were heathens. Lk 10:13.
Robert Jamieson, A. R. Fausset and David Brown
11:21 Woe unto thee, Chorazin!--not elsewhere mentioned, but it must have lain near Capernaum.
woe unto thee, Bethsaida--"fishing-house," a fishing station--on the western side of the Sea of Galilee, and to the north of Capernaum; the birthplace of three of the apostles--the brothers Andrew and Peter, and Philip. These two cities appear to be singled out to denote the whole region in which they lay--a region favored with the Redeemer's presence, teaching, and works above every other.
for if the mighty works--the miracles
which were done in you had been done in Tyre and Sidon--ancient and celebrated commercial cities, on the northeastern shores of the Mediterranean Sea, lying north of Palestine, and the latter the northernmost. As their wealth and prosperity engendered luxury and its concomitant evils--irreligion and moral degeneracy--their overthrow was repeatedly foretold in ancient prophecy, and once and again fulfilled by victorious enemies. Yet they were rebuilt, and at this time were in a flourishing condition.
they would have repented long ago in sackcloth and ashes--remarkable language, showing that they had done less violence to conscience, and so, in God's sight, were less criminal than the region here spoken of.
11:2211:22: Բայց ասե՛մ ձեզ. Դիւրագո՛յն լիցի երկրին Տիւրոսի եւ Սիդովնի յաւուրն դատաստանի՝ քան ձեզ։
22 Բայց ասում եմ ձեզ, Տիւրոսի եւ Սիդոնի երկրի համար աւելի տանելի կը լինի դատաստանի օրը, քան ձեզ համար
22 Բայց ձեզի կ’ըսեմ, Տիւրոսի եւ Սիդոնի աւելի դիւրին պիտի ըլլայ դատաստանին օրը՝ քան թէ ձեզի։
Բայց ասեմ ձեզ. Դիւրագոյն լիցի երկրին Տիւրոսի եւ Սիդովնի յաւուրն դատաստանի քան ձեզ:

11:22: Բայց ասե՛մ ձեզ. Դիւրագո՛յն լիցի երկրին Տիւրոսի եւ Սիդովնի յաւուրն դատաստանի՝ քան ձեզ։
22 Բայց ասում եմ ձեզ, Տիւրոսի եւ Սիդոնի երկրի համար աւելի տանելի կը լինի դատաստանի օրը, քան ձեզ համար
22 Բայց ձեզի կ’ըսեմ, Տիւրոսի եւ Սիդոնի աւելի դիւրին պիտի ըլլայ դատաստանին օրը՝ քան թէ ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
11:2222: но говорю вам: Тиру и Сидону отраднее будет в день суда, нежели вам.
11:22  πλὴν λέγω ὑμῖν, τύρῳ καὶ σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν.
11:22. πλὴν (To-beyond) λέγω (I-forth) ὑμῖν, (unto-ye,"Τύρῳ (unto-a-Turos) καὶ (and) Σιδῶνι (unto-a-Sidon) ἀνεκτότερον (more-held-upable) ἔσται ( it-shall-be ) ἐν (in) ἡμέρᾳ (unto-a-day) κρίσεως (of-a-separating) ἢ (or) ὑμῖν. (unto-ye)
11:22. verumtamen dico vobis Tyro et Sidoni remissius erit in die iudicii quam vobisBut I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.
22. Howbeit I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.
But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you:

22: но говорю вам: Тиру и Сидону отраднее будет в день суда, нежели вам.
11:22  πλὴν λέγω ὑμῖν, τύρῳ καὶ σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν.
11:22. verumtamen dico vobis Tyro et Sidoni remissius erit in die iudicii quam vobis
But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
22 (Лк X:14). Если бы в Тире и Сидоне явлены были такие же силы, как в Хоразине и Вифсаиде, то они покаялись бы во вретище и пепле. Но Вифсаида и Хоразин не покаялись. Поэтому им возвещается «горе», в чем бы оно ни заключалось. Но «кроме того» (plhn), Спаситель хочет сказать и еще нечто. Не простое, обычное горе людское постигнет эти города, но такое, что в день суда отраднее будет Тиру и Сидону, чем им.
Adam Clarke: Commentary on the Bible - 1831
11:22: But - it shall be more tolerable - Every thing will help to overwhelm the impenitent at the tribunal of God - the benefits and favors which they have received, as well as the sins which they have committed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: It shall: Mat 11:24, Mat 10:15; Luk 10:14, Luk 12:47, Luk 12:48; Heb 2:3, Heb 6:4-8, Heb 10:26-31
Tyre: isa 23:1-18; Jer 25:22, Jer 27:3; Ezek. 26:1-28:26, Eze 29:18; Amo 1:9, Amo 1:10; Zac 9:2, Zac 9:3
the day: Mat 12:36; Pe2 2:9, Pe2 3:7; Jo1 4:17
John Gill
11:22 But I say unto you,.... What may be depended upon as true, and which shall certainly come to pass, however the inhabitants of these cities might flatter themselves; or in whatsoever light they might look upon their neighbours, the Tyrians and Sidonians; and fancy themselves to be the favourites of heaven, and these as the most execrable of creatures;
Tit shall be more tolerable for Tyre and Sidon at the day off judgment, than for you. Their punishment in another world will be more mild and moderate; they will not have such severe stings of conscience, nor have reason to make such bitter reflections on themselves, as those will who have had the advantages of a Gospel revelation: all sins are not alike, nor will the punishment of them be the same; there will be degrees of torments in hell, and which the justice of God requires. These words suppose, that the men of Tyre and Sidon will be punished for their many abominable sins, committed against the law and light of nature; but that the inhabitants of Chorazin and Bethsaida, having rejected the Messiah, and the doctrines of the Gospel, against all the evidence of miracles, and convictions of their own minds, and probably sinned the sin against the Holy Ghost; as their sins are aggravated, their condemnation will be the greater, and their punishment the more intolerable.
John Wesley
11:22 Moreover I say unto you - Beside the general denunciation of wo to those stubborn unbelievers, the degree of their misery will be greater than even that of Tyre and Sidon, yea, of Sodom.
Robert Jamieson, A. R. Fausset and David Brown
11:22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you--more endurable.
11:2311:23: Եւ դու Կա՛փառնաում, մի՛ մինչեւ յերկինս բարձրասցիս, այլ մինչեւ ՚ի դժո՛խս իջցես։ Զի եթէ ՚ի Սոդոմ եղեալ էին զօրութիւնքն՝ որ եղեն ՚ի քեզ, ապաքէն կային եւս մինչեւ ցայսօր[201]։ [201] Ոմանք. Որ ՚ի քեզ եղեն։
23 Եւ դո՛ւ, Կափառնայո՛ւմ, միթէ մինչեւ երկի՞նք պիտի բարձրանաս. ո՛չ, պիտի իջնես մինչեւ դժոխք. որովհետեւ եթէ Սոդոմում եղած լինէին այս զօրաւոր գործերը, որ եղան քո մէջ, արդարեւ մինչեւ այսօր նրանք կանգուն կը լինէին
23 Եւ դո՛ւն, Կափառնայում, որ մինչեւ երկինք բարձրացած ես, մինչեւ դժոխք պիտի իջնես, վասն զի եթէ Սոդոմի մէջ եղած ըլլային այն հրաշքները, որոնք քու մէջդ եղան, իրաւ որ մինչեւ այսօր դեռ պիտի մնար։
Եւ դու, Կափառնայում, [31]մի՛ մինչեւ յերկինս բարձրասցիս, այլ`` մինչեւ ի դժոխս իջցես. զի եթէ ի Սոդոմ եղեալ էին զօրութիւնքն որ ի քեզ եղեն, ապաքէն կային եւս մինչեւ ցայսօր:

11:23: Եւ դու Կա՛փառնաում, մի՛ մինչեւ յերկինս բարձրասցիս, այլ մինչեւ ՚ի դժո՛խս իջցես։ Զի եթէ ՚ի Սոդոմ եղեալ էին զօրութիւնքն՝ որ եղեն ՚ի քեզ, ապաքէն կային եւս մինչեւ ցայսօր[201]։
[201] Ոմանք. Որ ՚ի քեզ եղեն։
23 Եւ դո՛ւ, Կափառնայո՛ւմ, միթէ մինչեւ երկի՞նք պիտի բարձրանաս. ո՛չ, պիտի իջնես մինչեւ դժոխք. որովհետեւ եթէ Սոդոմում եղած լինէին այս զօրաւոր գործերը, որ եղան քո մէջ, արդարեւ մինչեւ այսօր նրանք կանգուն կը լինէին
23 Եւ դո՛ւն, Կափառնայում, որ մինչեւ երկինք բարձրացած ես, մինչեւ դժոխք պիտի իջնես, վասն զի եթէ Սոդոմի մէջ եղած ըլլային այն հրաշքները, որոնք քու մէջդ եղան, իրաւ որ մինչեւ այսօր դեռ պիտի մնար։
zohrab-1805▾ eastern-1994▾ western am▾
11:2323: И ты, Капернаум, до неба вознесшийся, до ада низвергнешься, ибо если бы в Содоме явлены были силы, явленные в тебе, то он оставался бы до сего дня;
11:23  καὶ σύ, καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως ᾅδου καταβήσῃ. ὅτι εἰ ἐν σοδόμοις ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν σοί, ἔμεινεν ἂν μέχρι τῆς σήμερον.
11:23. Καὶ (And) σύ, (thou,"Καφαρναούμ, (Kafarnaoum,"μὴ (lest) ἕως ( unto-if-which ) οὐρανοῦ ( of-a-sky ) ὑψωθήση ; ( thou-shall-be-en-overed ," ἕως ( unto-if-which ) ἅδου ( of-a-hades ) καταβήσῃ . ( thou-shall-step-down ,"ὅτι (to-which-a-one) εἰ (if) ἐν (in) Σοδόμοις (unto-Sodoma') ἐγενήθησαν (they-were-became) αἱ (the-ones) δυνάμεις (abilities) αἱ (the-ones) γενόμεναι ( having-had-became ) ἐν (in) σοί, (unto-THEE,"ἔμεινεν (it-stayed) ἂν (ever) μέχρι (unto-lest-whilst) τῆς (of-the-one) σήμερον. (this-day)
11:23. et tu Capharnaum numquid usque in caelum exaltaberis usque in infernum descendes quia si in Sodomis factae fuissent virtutes quae factae sunt in te forte mansissent usque in hunc diemAnd thou Capharnaum, shalt thou be exalted up to heaven? thou shalt go down even unto hell. For if in Sodom had been wrought the miracles that have been wrought in thee, perhaps it had remained unto this day.
23. And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt go down unto Hades: for if the mighty works had been done in Sodom which were done in thee, it would have remained until this day.
And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day:

23: И ты, Капернаум, до неба вознесшийся, до ада низвергнешься, ибо если бы в Содоме явлены были силы, явленные в тебе, то он оставался бы до сего дня;
11:23  καὶ σύ, καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως ᾅδου καταβήσῃ. ὅτι εἰ ἐν σοδόμοις ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν σοί, ἔμεινεν ἂν μέχρι τῆς σήμερον.
11:23. et tu Capharnaum numquid usque in caelum exaltaberis usque in infernum descendes quia si in Sodomis factae fuissent virtutes quae factae sunt in te forte mansissent usque in hunc diem
And thou Capharnaum, shalt thou be exalted up to heaven? thou shalt go down even unto hell. For if in Sodom had been wrought the miracles that have been wrought in thee, perhaps it had remained unto this day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
23 (Лк VII:15). Капернаум вознесся до неба, — предполагается вследствие деятельности Христа, Его учения, которое, однако, не произвело на жителей этого города должных действий и должного влияния. Выражение «до ада низвергнешься» по одному толкованию значит: «ты низвергнешься до ада, потому что очень высокомерно отнесся к Моей проповеди». По другому — «так как ты вознесся до неба вследствие Моего пребывания у тебя. Моих знамений и деятельности, так как ты имеешь такие преимущества, то будешь поражен многочисленными наказаниями за то, что не хотел верить им» (Иер). Едва ли верно мнение, что Спаситель не говорит здесь о временном уничтожении Капернаума, Вифсаиды и Хоразина, хотя они теперь и не существуют (Мейер). Выражение служит, по-видимому, напоминанием об Ис XIV:13, 15 (LXX), eiV ton ouranon anabhsomai eiV adhn (eiV adon K A) kataabhsh. - AidhV есть шеол евреев, пребывание мертвых до мессианского суда. Его представляли мрачной темницей, находящейся в глубине земли, с крепкими воротами, и думали, что он принимает в себя всех мертвых и не возвращает ни одного, пока не будут разрушены его оковы в последний день (ср. Иов X:21 и сл.; XVII:16; XXXVIII:17; Пс XXIX:4; XXXV:13; LXXXVII:49; Притч XXIII:14; Откр 1, 18; XX:13 сл.).
Adam Clarke: Commentary on the Bible - 1831
11:23: Thou, Capernaum - exalted unto heaven - A Hebrew metaphor, expressive of the utmost prosperity, and the enjoyment of the greatest privileges. This was properly spoken of this city, because that in it our Lord dwelt, and wrought many of his miraculous works.
Shalt be brought down to hell - Perhaps not meaning, here, the place of torment, but rather a state of desolation. The original word is Hades, Αδης, from α, not, and ιδειν, to see; the invisible receptacle or mansion of the dead, answering to שאול sheol, in Hebrew; and implying often, 1st. the grave; 2dly. the state of separate souls, or unseen world of spirits, whether of torment, Luk 16:23, or, in general, Rev 1:18; Rev 6:8; Rev 20:13, Rev 20:14. The word hell, used in the common translation, conveys now an improper meaning of the original word; because hell is only used to signify the place of the damned. But, as the word hell comes from the Anglo-Saxon, helan, to cover, or hide, hence the tiling or slating of a house is called, in some parts of England (particularly Cornwall) heling, to this day; and the covers of books (in Lancashire) by the same name: so the literal import of the original word Αδης was formerly well expressed by it. Here it means a state of the utmost wo, and ruin, and desolation, to which these impenitent cities should be reduced. This prediction of our Lord was literally fulfilled; for, in the wars between the Romans and the Jews, these cities were totally destroyed, so that no traces are now found of Bethsaida, Chorazin, or Capernaum. See Bp. Pearce.
Albert Barnes: Notes on the Bible - 1834
11:23: And thou, Capernaum - See the notes at Mat 4:13.
Which art exalted to heaven - This is an expression used to denote great privileges. He meant that they were especially favored with instruction. The city was prosperous. It was signally favored by its wealth. Most of all, it was signally favored by the presence, the preaching, and the miracles of the Lord Jesus Christ. Here he spent a large portion of his time in the early part of his ministry, and in Capernaum and its neighborhood he performed his chief miracles.
Shalt be brought down to hell - This does not mean that all the people would go to hell, but that the city which had flourished so prosperously would lose its prosperity, and occupy the "lowest place" among cities. The word "hell" is used here, not to denote a place of punishment in the future world, but a state of "desolation and destructions." It stands in contrast with the word "heaven." As their being exalted to heaven did not mean that the "people" would all be saved or dwell in heaven, so their being brought down to "hell" refers to the desolation of the "city." Their privileges, honors, wealth, etc., would be taken away, and they would sink as low among cities as they had been before exalted. This has been strictly fulfilled. In the wars between the Jews and the Romans, Chorazin, Bethsaida, Capernaum, etc., were so completely desolated that it is difficult to determine their former situation. See the notes at Mat 4:13. It is not to be denied, also, that he threatened future punishment on those who rejected him. The truth inculcated is, that those who are especially favored will be punished accordingly if they abuse their privileges.
If the mighty works ... had been done in Sodom - See the notes at Mat 10:15. Sodom was destroyed on account of its great wickedness. Christ says if his miracles had been performed there, they would have repented, and consequently the city would not have been destroyed. As it was, it would be better for Sodom in the day of judgment than for Capernaum, for its inhabitants would not be called to answer for the abuse of so great privileges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: Capernaum: Mat 4:13, Mat 8:5, Mat 17:24; Luk 4:23; Joh 4:46-54
which art: Isa 14:13-15; Lam 2:1; Eze 28:12-19, Eze 31:16, Eze 31:17; Oba 1:4; Luk 14:11; Pe2 2:4-9
in Sodom: Gen 13:13, Gen 19:24, Gen 19:25; Eze 16:48-50; Jde 1:7; Rev 11:8
John Gill
11:23 And thou Capernaum,.... This city is singled out from all the rest, and spoken to particularly, because of its peculiar advantages:
which art exalted unto heaven; which has respect to the very great privileges this place enjoyed, it being the city where Christ chose to dwell, and for a time fixed his abode in; where he first began to preach, and where such a train of miracles were done; a particular enumeration, of which has been before given: as also it may refer to the situation of the place, which was very high and lofty, so that it seemed to reach unto heaven; for the account that R. Benjamin Tudelensis (n) gives of it is, that
"Capernaum, which is, by interpretation, "the village of comfort", at first sight looks to be , "a place higher than Mount Carmel".''
And Nonnus on Jn 6:59 calls it, which the interpreter renders, the land of "Capernaum founded on high". But notwithstanding all this,
shalt be brought down to hell; meaning, it should be attended with very humbling providences, be reduced to a very low condition, see Is 14:15 be destroyed and laid waste, as a city, as it was in the times of Vespasian; and the inhabitants of it not only punished with temporal, but everlasting destruction;
for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. The sense of these words is the same with that of Mt 11:22 only this may be observed, that whereas Capernaum was superior in privileges and advantages than the other cities, and yet acted the vile and ungrateful part it did; so that its impenitence and unbelief were the more aggravated; hence a still viler set of men are pitched upon, even the men of Sodom, to make the comparison of them with: for as wicked as the men of that place were, who were so infamous for their unnatural lusts; yet if they had enjoyed such a ministry as Christ's, and had had such miracles wrought among them, for the attestation of the doctrines taught them, in all human probability they would have repented of their flagitious crimes; at least in an external way, in such a manner as to have escaped that dreadful judgment, which laid their city, and several adjacent ones, in ashes; and so would have continued a city until this day. The phrase remained is Jewish, and is used of Sodom by the Rabbins, who say (o), that
"Abraham was "ninety nine" years of age when he was circumcised, and then was the overthrow of Sodom; which was "fifty one" years, after the generation of the division (of the people and languages), and near "fifty two" years; but "Zoar remained" one year, "after Sodom remained".''
According to the Jews, it stood but fifty two years at most (p): and they have a notion, that Sodom and Gomorrha will be built again in the future state (q), or world to come, the times of the Messiah.
(n) Itinerarium, p. 37. (o) Juchasin, fol. 8. 1. (p) T. Bab. Sabbat, fol. 11. 2. & Gloss. in ib. Jarchi in Gen. xix. 20. (q) Shemot Rabba, sect. 15. fol. 101. 3.
John Wesley
11:23 Thou Capernaum, who hast been exalted to heaven - That is, highly honoured by my presence and miracles.
Robert Jamieson, A. R. Fausset and David Brown
11:23 And thou, Capernaum--(See on Mt 4:13).
which art exalted unto heaven--Not even of Chorazin and Bethsaida is this said. For since at Capernaum Jesus had His stated abode during the whole period of His public life which He spent in Galilee, it was the most favored spot upon earth, the most exalted in privilege.
shall be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom--destroyed for its pollutions.
Tit would have remained until this day--having done no such violence to conscience, and so incurred speakably less guilt.
11:2411:24: Բայց ասեմ ձեզ՝ եթէ երկրին Սոդովմացւոց դիւրագո՛յն լիցի յաւուրն դատաստանի՝ քան քեզ[202]։ դկ [202] Ոմանք. Քան ձեզ։
24 Բայց ասում եմ ձեզ, որ սոդոմացիների երկրի համար դատաստանի օրը աւելի տանելի կը լինի, քան քեզ համար»:
24 Բայց ձեզի կ’ըսեմ թէ Սոդոմացիներու երկրին աւելի դիւրին պիտի ըլլայ դատաստանին օրը՝ քան քեզի»։
Բայց ասեմ ձեզ եթէ. Երկրին Սոդոմացւոց դիւրագոյն լիցի յաւուրն դատաստանի քան քեզ:

11:24: Բայց ասեմ ձեզ՝ եթէ երկրին Սոդովմացւոց դիւրագո՛յն լիցի յաւուրն դատաստանի՝ քան քեզ[202]։ դկ
[202] Ոմանք. Քան ձեզ։
24 Բայց ասում եմ ձեզ, որ սոդոմացիների երկրի համար դատաստանի օրը աւելի տանելի կը լինի, քան քեզ համար»:
24 Բայց ձեզի կ’ըսեմ թէ Սոդոմացիներու երկրին աւելի դիւրին պիտի ըլլայ դատաստանին օրը՝ քան քեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2424: но говорю вам, что земле Содомской отраднее будет в день суда, нежели тебе.
11:24  πλὴν λέγω ὑμῖν ὅτι γῇ σοδόμων ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ σοί.
11:24. πλὴν (To-beyond) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) γῇ (unto-a-soil) Σοδόμων (of-Sodoma') ἀνεκτότερον (more-held-upable) ἔσται ( it-shall-be ) ἐν (in) ἡμέρᾳ (unto-a-day) κρίσεως (of-a-separating) ἢ (or) σοί. (unto-THEE)
11:24. verumtamen dico vobis quia terrae Sodomorum remissius erit in die iudicii quam tibiBut I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgment than for thee.
24. Howbeit I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.
But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee:

24: но говорю вам, что земле Содомской отраднее будет в день суда, нежели тебе.
11:24  πλὴν λέγω ὑμῖν ὅτι γῇ σοδόμων ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ σοί.
11:24. verumtamen dico vobis quia terrae Sodomorum remissius erit in die iudicii quam tibi
But I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgment than for thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
24 Параллель у Лк X:12 оказывает важную помощь для объяснения встречающегося здесь у Матфея различия между «вам» и «тебе». Слову «тебе» у Луки = «городу тому». Поэтому правильно объяснение Евфимия Зигабена, что слово «вам» у Матфея относится к слушателям Христа, а слово «тебе» к Капернауму. «Земля Содомская» — так называемая метонимия. Так слово «чаша» употребляется часто вместо слов «вино в чаше» (Лк XXII:20; Ин XVIII:11; 1 Кор XI:25). В первом сравнении (21; 22) иудейские континентальные города противополагаются приморским языческим; во втором (23, 24), город, стоящий на берегу Галилейского озера, противополагается городу, стоявшему там, где образовалось Мертвое море. В первом сравнении берутся факты одновременные; во втором — факты, сильно разделенные временем.
Adam Clarke: Commentary on the Bible - 1831
11:24: But - it shall be more tolerable for the land of Sodom - Γη Σοδομων, the land of the Sodomites; i.e. the ancient inhabitants of that city and its neighborhood.
In Jude, Jde 1:7, we are told that these persons are suffering the vengeance of eternal fire. The destruction of Sodom and Gomorrah happened A. M. 2107, which was 1897 years before the incarnation. What a terrible thought is this! It will be more tolerable for certain sinners, who have already been damned nearly four thousand years, than for those who, live and die infidels under the Gospel! There are various degrees of punishments in hell, answerable to various degrees of guilt, and the contempt manifested to, and the abuse made of; the preaching of the Gospel, will rank semi-infidel Christians in the highest list of transgressors, and purchase them the hottest place in hell! Great God! save the reader from this destruction!
Day of judgment - May either refer to that particular time in which God visits for iniquity, or to that great day in which he will judge the world by the Lord Jesus Christ. The day of Sodom's judgment was that in which it was destroyed by fire and brimstone from heaven, Gen 19:24; and the day of judgment to Chorazin, Bethsaida, and Capernaum, was the time in which they were destroyed by the Romans, Mat 11:23. But there is a day of final judgment, when Hades itself, (sinners in a state of partial punishment in the invisible world) shall be cast into the lake of fire and brimstone, which is the second death. See Rev 20:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: more: Mat 11:22, Mat 10:15; Lam 4:6; Mar 6:11; Luk 10:12
John Gill
11:24 But I say unto you,.... Capernaum, and the inhabitants thereof, as before, to Chorazin and Bethsaida.
Tit shall be more tolerable for the land of Sodom, in the day of judgment, than for thee: though the punishment of the men of Sodom will be very great, their iniquities being horribly dreadful and enormous, yet more easy to be borne than the vengeance, which, in the last and general judgment, will fall upon such, who have had the means of grace, and have despised them; especially such as had the personal presence, ministry, and miracles of Christ among them, as the Capernaites had. Such a way of expressing and setting forth the severer punishment of others, by that of Sodom, is not unusual in the Old Testament; see Lam 4:6 nor in Jewish writers, who say (r), that
"the Israelites were fit for, or deserved, , "a far more heavy punishment than the punishment of Sodom": because they abounded with prophets, rising early, and sending them, but they did not hearken; whereas Sodom had no hands stayed on her, or prophets to warn them.''
(r) Tzeror Hammor, fol. 82. 1.
John Wesley
11:24 Moreover I say unto you - Beside the general denunciation of wo to those stubborn unbelievers, the degree of their misery will be greater than even that of Tyre and Sidon, yea, of Sodom.
Robert Jamieson, A. R. Fausset and David Brown
11:24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee--"It has been indeed," says DR. STANLEY, "more tolerable, in one sense, in the day of its earthly judgment, for the land of Sodom than for Capernaum; for the name, and perhaps even the remains of Sodom are still to be found on the shores of the Dead Sea; while that of Capernaum has, on the Lake of Gennesareth, been utterly lost." But the judgment of which our Lord here speaks is still future; a judgment not on material cities, but their responsible inhabitants--a judgment final and irretrievable.
11:2511:25: Յայնմ ժամանակի պատասխանի ետ Յիսուս՝ եւ ասէ. Գոհանամ զքէն Հայր՝ Տէր երկնի՛ եւ երկրի. զի ծածկեցեր զայս յիմաստնոց եւ ՚ի գիտնոց, եւ յայտնեցե՛ր տղայոց։
25 Այն ժամանակ Յիսուս պատասխան տուեց եւ ասաց. «Գոհութիւն եմ յայտնում քեզ, Հա՛յր, Տէ՛ր երկնքի եւ երկրի, որ ծածկեցիր այս բանը իմաստուններից եւ գիտուններից ու յայտնեցիր մանուկներին
25 Նոյն ժամանակ Յիսուս ըսաւ. «Շնորհակալ եմ քեզմէ, ո՛վ Հայր, Տէր երկնի եւ երկրի, որ այս բաները ծածուկ պահեցիր իմաստուններէն ու գիտուններէն ու տղոց յայտնեցիր։
Յայնմ ժամանակի պատասխանի ետ Յիսուս եւ ասէ. Գոհանամ զքէն, Հայր, Տէր երկնի եւ երկրի, զի ծածկեցեր զայս յիմաստնոց եւ ի գիտնոց, եւ յայտնեցեր տղայոց:

11:25: Յայնմ ժամանակի պատասխանի ետ Յիսուս՝ եւ ասէ. Գոհանամ զքէն Հայր՝ Տէր երկնի՛ եւ երկրի. զի ծածկեցեր զայս յիմաստնոց եւ ՚ի գիտնոց, եւ յայտնեցե՛ր տղայոց։
25 Այն ժամանակ Յիսուս պատասխան տուեց եւ ասաց. «Գոհութիւն եմ յայտնում քեզ, Հա՛յր, Տէ՛ր երկնքի եւ երկրի, որ ծածկեցիր այս բանը իմաստուններից եւ գիտուններից ու յայտնեցիր մանուկներին
25 Նոյն ժամանակ Յիսուս ըսաւ. «Շնորհակալ եմ քեզմէ, ո՛վ Հայր, Տէր երկնի եւ երկրի, որ այս բաները ծածուկ պահեցիր իմաստուններէն ու գիտուններէն ու տղոց յայտնեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
11:2525: В то время, продолжая речь, Иисус сказал: славлю Тебя, Отче, Господи неба и земли, что Ты утаил сие от мудрых и разумных и открыл то младенцам;
11:25  ἐν ἐκείνῳ τῶ καιρῶ ἀποκριθεὶς ὁ ἰησοῦς εἶπεν, ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις·
11:25. Ἐν (In) ἐκείνῳ (unto-the-one-thither) τῷ (unto-the-one) καιρῷ (unto-a-time) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said," Ἐξομολογοῦμαί ( I-along-forthee-out-unto ) σοι, (unto-thee,"πάτερ (Father,"κύριε (Authority-belonged) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) καὶ (and) τῆς (of-the-one) γῆς, (of-a-soil,"ὅτι (to-which-a-one) ἔκρυψας (thou-concealed) ταῦτα (to-the-ones-these) ἀπὸ (off) σοφῶν ( of-wisdomed ) καὶ (and) συνετῶν , ( of-sent-together ,"καὶ (and) ἀπεκάλυψας (thou-shrouded-off) αὐτὰ (to-them) νηπίοις : ( unto-non-word-belonged )
11:25. in illo tempore respondens Iesus dixit confiteor tibi Pater Domine caeli et terrae quia abscondisti haec a sapientibus et prudentibus et revelasti ea parvulisAt that time Jesus answered and said: I confess to thee, O Father, Lord of Heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to little ones.
25. At that season Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes:
At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes:

25: В то время, продолжая речь, Иисус сказал: славлю Тебя, Отче, Господи неба и земли, что Ты утаил сие от мудрых и разумных и открыл то младенцам;
11:25  ἐν ἐκείνῳ τῶ καιρῶ ἀποκριθεὶς ὁ ἰησοῦς εἶπεν, ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις·
11:25. in illo tempore respondens Iesus dixit confiteor tibi Pater Domine caeli et terrae quia abscondisti haec a sapientibus et prudentibus et revelasti ea parvulis
At that time Jesus answered and said: I confess to thee, O Father, Lord of Heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to little ones.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
25 (Лк X:21). По мнению одних, словами «в то время» здесь указывается просто на некоторое неопределенное время, и речь 25 стиха не имеет никакой связи с предыдущей. Подтверждение такого мнения отыскивают в том, что слова 25 стиха близко сходны с Лк X, 21, сказанными по возвращении с проповеди 70 апостолов. Как было в действительности, сказать в настоящее время невозможно. Но во всяком случае, читатель не может освободиться от впечатления, что выражения, помещенные у Матфея и Луки, были произнесены однажды; а связь, какая дана им Лукой, несколько понятнее, чем у Матфея. Матфей заменяет «в тот час» (Лк) выражением «в то время», и вместо слов «возрадовался духом» пишет «сказал» «ответил» (apokriqeiV). Но на что именно ответил — это остается неясным. Это последнее выражение считают гебраизмом, встречающимся и в других местах Ветхого и Нового Завета. При этом вовсе не требуется, чтобы раньше были вопросы и apokriqeiV было изложением ответа на них. Оно просто начинает новую речь (ср. Втор XXI:7; Иов III:2; Ис XIV:10; XXI:9). Греч. слово, переведенное в русск. через «славлю», означает собственно «исповедуюсь». Но как замечает Августин, это совсем не означает здесь исповедания во грехе, — исповедание свойственно не одному только грешнику, но иногда и приносящему хвалу. Мы исповедуемся или восхваляя Бога, или обвиняя самих себя. Спаситель у Матфея называет здесь Бога Своим Отцом в первый раз. К слову «Отец» прибавлено «Господи неба и земли», вероятно, с целью показать, что от воли Бога, как Владыки мира, зависело скрыть «это» (tauta) от мудрых и разумных и проч. В данной Матфеем связи, если только она существует, tauta подразумевает «силы», не признанные людьми Хоразина, Вифсаиды и Капернаума в их истинном значении, и пути божественной мудрости, которых не понимали иудеи. Глаголы «скрыл» и «открыл» поставлены в аористе, чтобы выразить ту мысль, что указание относится к прошедшему времени, к прошедшей деятельности Владыки мира. Мудрыми и разумными здесь называются люди, усвоившие себе ложную мудрость и вместе с нею утратившие здравый смысл. Будучи привержены к своей ложной мудрости, своим ложным учениям и гордясь своею мудростью, они не знают и не могут понять простых таинств или истин Царства Божия, открытых людям с чистым сердцем, которые походят на младенцев.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. 26 Even so, Father: for so it seemed good in thy sight. 27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. 28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30 For my yoke is easy, and my burden is light.

In these verses we have Christ looking up to heaven, with thanksgiving to his Father for the sovereignty and security of the covenant of redemption; and looking around him upon this earth, with an offer to all the children of men, to whom these presents shall come, of the privileges and benefits of the covenant of grace.

I. Christ here returns thanks to God for his favour to those babes who had the mysteries of the gospel revealed to them (v. 25, 26). Jesus answered and said. It is called an answer, though no other words are before recorded but his own, because it is so comfortable a reply to the melancholy considerations preceding, and is aptly set in the balance against them. The sin and ruin of those woeful cities, no doubt, was a grief to the Lord Jesus; he could not but weep over them, as he did over Jerusalem (Luke xix. 41); with this thought therefore he refreshes himself; and to make it the more refreshing, he puts it into a thanksgiving; that for all this, there is a remnant, though but babes, to whom the things of the gospel are revealed. Though Israel be not gathered, yet shall he be glorious. Note, We may take great encouragement in looking upward to God, when round about us we see nothing but what is discouraging. It is sad to see how regardless most men are of their own happiness, but it is comfortable to think that the wise and faithful God will, however, effectually secure the interests of his own glory. Jesus answered and said, I thank thee. Note, Thanksgiving is a proper answer to dark and disquieting thoughts, and may be an effectual means to silence them. Songs of praise are sovereign cordials to drooping souls, and will help to cure melancholy. When we have no other answer ready to the suggestions of grief and fear, we may have recourse to this, I thank thee, O Father; let us bless God that it is not worse with us than it is.

Now in this thanksgiving of Christ, we may observe,

1. The titles he gives to God; O Father, Lord of heaven and earth. Note, (1.) In all our approaches to God, by praise as well as by prayer, it is good for us to eye him as a Father, and to fasten on that relation, not only when we ask for the mercies we want, but when we give thanks for the mercies we have received. Mercies are then doubly sweet, and powerful to enlarge the heart in praise, when they are received as tokens of a Father's love, and gifts of a Father's hand; Giving thanks to the Father, Col. i. 12. It becomes children to be grateful, and to say, Thank you, father, as readily as, Pray, father. (2.) When we come to God as a Father, we must withal remember, that he is Lord of heaven and earth; which obliges us to come to him with reverence, as to the sovereign Lord of all, and yet with confidence, as one able to do for us whatever we need or can desire; to defend us from all evil and to supply us with all good. Christ, in Melchizedec, had long since blessed God as the Possessor, or Lord of heaven and earth; and in all our thanksgivings for mercies in the stream, we must give him the glory of the all-sufficiency that is in the fountain.

2. The thing he gives thanks for: Because thou has hid these things from the wise and prudent, and yet revealed them to babes. These things; he does not say what things, but means the great things of the gospel, the things that belong to our peace, Luke xix. 42. He spoke thus emphatically of them, these things, because they were things that filled him, and should fill us: all other things are as nothing to these things.

Note (1.) The great things of the everlasting gospel have been and are hid from many that were wise and prudent, that were eminent for learning and worldly policy; some of the greatest scholars and the greatest statesmen have been the greatest strangers to gospel mysteries. The world by wisdom knew not God, 1 Cor. i. 21. Nay, there is an opposition given to the gospel, by a science falsely so called, 1 Tim. vi. 20. Those who are most expert in things sensible and secular, are commonly least experienced in spiritual things. Men may dive deeply into the mysteries of nature and into the mysteries of state, and yet be ignorant of, and mistake about, the mysteries of the kingdom of heaven, for want of an experience of the power of them.

(2.) While the wise and prudent men of the world are in the dark about gospel mysteries, even the babes in Christ have the sanctifying saving knowledge of them: Thou hast revealed them unto babes. Such the disciples of Christ were; men of mean birth and education; no scholars, no artists, no politicians, unlearned and ignorant men, Acts iv. 13. Thus are the secrets of wisdom, which are double to that which is (Job xi. 6), made known to babes and sucklings, that out of their mouth strength might be ordained (Ps. viii. 2), and God's praise thereby perfected. The learned men of the world were not made choice of to be the preachers of the gospel, but the foolish things of the world (1 Cor. ii. 6, 8, 10).

(3.) This difference between the prudent and the babes is of God's own making. [1.] It is he that has hid these things from the wise and prudent; he gave them parts, and learning, and much of human understanding above others, and they were proud of that, and rested in it, and looked no further; and therefore God justly denies them the Spirit of wisdom and revelation, and then, though they hear the sound of the gospel tidings, they are to them as a strange thing. God is not the Author of their ignorance and error, but he leaves them to themselves, and their sin becomes their punishment, and the Lord is righteous in it. See John xii. 39, 40; Rom. xi. 7, 8; Acts xxviii. 26, 27. Had they honoured God with the wisdom and prudence they had, he would have given them the knowledge of these better things; but because they served their lusts with them, he has hid their hearts from this understanding. [2.] It is he that has revealed them unto babes. Things revealed belong to our children (Deut. xxix. 29), and to them he gives an understanding to receive these things, and the impressions of them. Thus he resists the proud, and gives grace to the humble, Jam. iv. 6.

(4.) This dispensation must be resolved into the divine sovereignty. Christ himself referred it to that; Even so, Father, for so it seemed good in thy sight. Christ here subscribes to the will of his Father in this matter; Even so. Let God take what ways he pleases to glorify himself, and make us of what instruments he pleases for the carrying on of his own work; his grace is his own, and he may give or withhold it as he pleases. We can give no reason why Peter, a fisherman, should be made an apostle, and not Nicodemus, a Pharisee, and a ruler of the Jews, though he also believed in Christ; but so it seemed good in God's sight. Christ said this in the hearing of his disciples, to show them that it was not for any merit of their own that they were thus dignified and distinguished, but purely from God's good pleasure; he made them to differ.

(5.) This way of dispensing divine grace is to be acknowledged by us, as it was by our Lord Jesus, with all thankfulness. We must thank God, [1.] That these things are revealed; the mystery hid from ages and generations is manifested; that they are revealed, not to a few, but to be published to all the world. [2.] That they are revealed to babes; that the meek and humble are beautified with this salvation; and this honour put upon those whom the world pours contempt upon. [3.] It magnifies the mercy to them, that these things are hid from the wise and prudent: distinguishing favours are the most obliging. As Job adored the name of the Lord in taking away as well as in giving, so may we in hiding these things from the wise and prudent, as well as in revealing them unto babes; not as it is their misery, but as it is a method by which self is abased, proud thoughts brought down, all flesh silenced, and divine power and wisdom made to shine the more bright. See 1 Cor. i. 27, 31.

II. Christ here makes a gracious offer of the benefits of the gospel to all, and these are the things which are revealed to babes, v. 25, &c. Observe here,

1. The solemn preface which ushers in this call or invitation, both to command our attention to it, and to encourage our compliance with it. That we might have strong consolation, in flying for refuge to this hope set before us, Christ prefixes his authority, produces his credentials; we shall see he is empowered to make this offer.

Two things he here lays before us, v. 27.

(1.) His commission from the Father: All things are delivered unto me of my Father. Christ, as God, is equal in power and glory with the Father; but as Mediator he receives his power and glory from the Father; has all judgment committed to him. He is authorized to settle a new covenant between God and man, and to offer peace and happiness to the apostate world, upon such terms as he should think fit: he was sanctified and sealed to be the sole Plenipotentiary, to concert and establish this great affair. In order to this, he has all power both in heaven and in earth, (ch. xxviii. 18); power over all flesh (John xvii. 2); authority to execute judgment, John v. 22, 27. This encourages us to come to Christ, that he is commissioned to receive us, and to give us what we come for, and has all things delivered to him for that purpose, by him who is Lord of all. All powers, all treasures are in his hand. Observe, The Father has delivered his all into the hands of the Lord Jesus; let us but deliver our all into his hand and the work is done; God has made him the great Referee, the blessed Daysman, to lay his hand upon us both; that which we have to do is to agree to the reference, to submit to the arbitration of the Lord Jesus, for the taking up of this unhappy controversy, and to enter into bonds to stand to his award.

(2.) His intimacy with the Father: No man knoweth the Son but the Father, Neither knoweth any man the Father save the Son. This gives us a further satisfaction, and an abundant one. Ambassadors use to have not only their commissions, which they produce, but their instructions, which they reserve to themselves, to be made use of as there is occasion in their negotiations; our Lord Jesus had both, not only authority, but ability, for his undertaking. In transacting the great business of our redemption, the Father and the Son are the parties principally concerned; the counsel of peace is between them, Zech. vi. 13. It must therefore be a great encouragement to us to be assured, that they understood one another very well in this affair; that the Father knew the Son, and the Son knew the Father, and both perfectly (a mutual consciousness we may call it, between the Father and the Son), so that there could be no mistake in the settling of this matter; as often there is among men, to the overthrow of contracts, and the breaking of the measures taken, through their misunderstanding one another. The Son had lain in the bosom of the Father from eternity; he was à secretioribus--of the cabinet-council, John i. 18. He was by him, as one brought up with him (Prov. viii. 30), so that none knows the Father save the Son, he adds, and he to whom the Son will reveal him. Note, [1.] The happiness of men lies in an acquaintance with God; it is life eternal, it is the perfection of rational beings. [2.] Those who would have an acquaintance with God, must apply themselves to Jesus Christ; for the light of the knowledge of the glory of God shines in the face of Christ, 2 Cor. iv. 6. We are obliged to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned; there is no comfortable intercourse between a holy God and sinful man, but in and by a Mediator, John xiv. 6.

2. Here is the offer itself that is made to us, and an invitation to accept of it. After so solemn a preface, we may well expect something very great; and it is a faithful saying, and well worthy of all acceptation; words whereby we may be saved. We are here invited to Christ as our Priest, Prince, and Prophet, to be saved, and, in order to that, to be ruled and taught by him.

(1.) We must come to Jesus Christ as our Rest, and repose ourselves in him (v. 28), Come unto me all ye that labour. Observe, [1.] The character of the persons invited; all that labour, and are heavy laden. This is a word in season to him that is weary, Isa. l. 4. Those who complain of the burthen of the ceremonial law, which was an intolerable yoke, and was made much more so by the tradition of the elders (Luke xi. 46), let them come to Christ, and they shall be made easy; he came to free his church from this yoke, to cancel the imposition of those carnal ordinances, and to introduce a purer and more spiritual way of worship; but it is rather to be understood of the burthen of sin, both the guilt and the power of it. Note, All those, and those only, are invited to rest in Christ, that are sensible of sin as a burthen, and groan under it; that are not only convinced of the evil of sin, of their own sin, but are contrite in soul for it; that are really sick of their sins, weary of the service of the world and of the flesh; that see their state sad and dangerous by reason of sin, and are in pain and fear about it, as Ephraim (Jer. xxxi. 18-20), the prodigal (Luke xv. 17), the publican (Luke xviii. 13), Peter's hearers (Acts ii. 37), Paul (Acts ix. 4, 6, 9), the jailor (Acts xvi. 29, 30). This is a necessary preparative for pardon and peace. The Comforter must first convince (John xvi. 8); I have torn and then will heal. [2.] The invitation itself: Come unto me. That glorious display of Christ's greatness which we had (v. 27), as Lord of all, might frighten us from him, but see here how he holds out the golden sceptre, that we may touch the top of it and may live. Note, It is the duty and interest of weary and heavy laden sinners to come to Jesus Christ. Renouncing all those things which stand in opposition to him, or in competition with him, we must accept of him, as our Physician and Advocate, and give up ourselves to his conduct and government; freely willing to be saved by him, in his own way, and upon his own terms. Come and cast that burden upon him, under which thou art heavy laden. This is the gospel call, The Spirit saith, Come; and the bride saith, Come; let him that is athirst come; Whoever will, let him come.

[3.] The blessing promised to those that do come: I will give you rest. Christ is our Noah, whose name signifies rest, for this same shall give us rest. Gen. v. 29; viii. 9. Truly rest is good (Gen. xlix. 15), especially to those that labour and are heavy laden, Eccl. v. 12. Note, Jesus Christ will give assured rest to those weary souls, that by a lively faith come to him for it; rest from the terror of sin, in a well-grounded peace of conscience; rest from the power of sin, in a regular order of the soul, and its due government of itself; a rest in God, and a complacency of soul, in his love. Ps. xi. 6, 7. This is that rest which remains for the people of God (Heb. iv. 9), begun in grace, and perfected in glory.

(2.) We must come to Jesus Christ as our Ruler, and submit ourselves to him (v. 29). Take my yoke upon you. This must go along with the former, for Christ is exalted to be both a Prince and a Saviour, a Priest upon his throne. The rest he promises is a release from the drudgery of sin, not from the service of God, but an obligation to the duty we owe to him. Note, Christ has a yoke for our necks, as well as a crown for our heads, and this yoke he expects we should take upon us and draw in. To call those who are weary and heavy laden, to take a yoke upon them, looks like adding affliction to the afflicted; but the pertinency of it lies in the word my: "You are under a yoke which makes you weary: shake that off and try mine, which will make you easy." Servants are said to be under the yoke (1 Tim. vi. 1), and subjects, 1 Kings xii. 10. To take Christ's yoke upon us, is to put ourselves into the relation to servants and subjects to him, and then of conduct ourselves accordingly, in a conscientious obedience to all his commands, and a cheerful submission to all his disposals: it is to obey the gospel of Christ, to yield ourselves to the Lord: it is Christ's yoke; the yoke he has appointed; a yoke he has himself drawn in before us, for he learned obedience, and which he does by his Spirit draw in with us, for he helpeth our infirmities, Rom. viii. 26. A yoke speaks some hardship, but if the beast must draw, the yoke helps him. Christ's commands are all in our favour: we must take this yoke upon us to draw in it. We are yoked to work, and therefore must be diligent; we are yoked to submit, and therefore must be humble and patient: we are yoked together with our fellow-servants, and therefore must keep up the communion of saints: and the words of the wise are as goads, to those who are thus yoked.

Now this is the hardest part of our lesson, and therefore it is qualified (v. 30). My yoke is easy and my burden is light; you need not be afraid of it.

[1.] The yoke of Christ's commands is an easy yoke; it is chrestos, not only easy, but gracious, so the word signifies; it is sweet and pleasant; there is nothing in it to gall the yielding neck, nothing to hurt us, but, on the contrary, must to refresh us. It is a yoke that is lined with love. Such is the nature of all Christ's commands, so reasonable in themselves, so profitable to us, and all summed up in one word, and that a sweet word, love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations, that are to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. It is easy to the new nature, very easy to him that understandeth, Prov. xiv. 6. It may be a little hard at first, but it is easy afterwards; the love of God and the hope of heaven will make it easy.

[2.] The burden of Christ's cross is a light burden, very light: afflictions from Christ, which befal us as men; afflictions for Christ, which befal us as Christians; the latter are especially meant. This burden in itself is not joyous, but grievous; yet as it is Christ's, it is light. Paul knew as much of it as any man, and he calls it a light affliction, 2 Cor. iv. 17. God's presence (Isa. xliii. 2), Christ's sympathy (Isa. lxxiii. 9, Dan. iii. 25), and especially the Spirit's aids and comforts (2 Cor. i. 5), make suffering for Christ light and easy. As afflictions abound, and are prolonged, consolations abound, and are prolonged too. Let this therefore reconcile us to the difficulties, and help us over the discouragements, we may meet with, both in doing work and suffering work; though we may lose for Christ, we shall not lose by him.

(3.) We must come to Jesus Christ as our Teacher, and set ourselves to learn of him, v. 29. Christ has erected a great school, and has invited us to be his scholars. We must enter ourselves, associate with his scholars, and daily attend the instructions he gives by his word and Spirit. We must converse much with what he said, and have it ready to use upon all occasions; we must conform to what he did, and follow his steps, 1 Pet. ii. 21. Some make the following words, for I am meek and lowly in heart, to be the particular lesson we are required to learn from the example of Christ. We must learn of him to be meek and lowly, and must mortify our pride and passion, which render us so unlike to him. We must so learn of Christ as to learn Christ (Eph. iv. 20), for he is both Teacher and Lesson, Guide and Way, and All in All.

Two reasons are given why we must learn of Christ.

[1.] I am meek and lowly in heart, and therefore fit to teach you.

First, He is meek, and can have compassion on the ignorant, whom others would be in a passion with. Many able teachers are hot and hasty, which is a great discouragement to those who are dull and slow; but Christ knows how to bear with such, and to open their understandings. His carriage towards his twelve disciples was a specimen of this; he was mild and gentle with them, and made the best of them; though they were heedless and forgetful, he was not extreme to mark their follies. Secondly, He is lowly in heart. He condescends to teach poor scholars, to teach novices; he chose disciples, not from the court, nor the schools, but from the seaside. He teaches the first principles, such things as are milk for babes; he stoops to the meanest capacities; he taught Ephraim to go, Hos. xi. 3. Who teaches like him? It is an encouragement to us to put ourselves to school to such a Teacher. This humility and meekness, as it qualifies him to be a Teacher, so it will be the best qualification of those who are to be taught by him; for the meek will he guide in judgment, Ps. xxv. 9.

[2.] You shall find rest to your souls. This promise is borrowed from Jer. vi. 16, for Christ delighted to express himself in the language of the prophets, to show the harmony between the two Testaments. Note, First, Rest for the soul is the most desirable rest; to have the soul to dwell at ease. Secondly, The only way, and a sure way to find rest for our souls is, to sit at Christ's feet and hear his word. The way of duty is the way of rest. The understanding finds rest in the knowledge of God and Jesus Christ, and is there abundantly satisfied, finding that wisdom in the gospel which has been sought for in vain throughout the whole creation, Job xxviii. 12. The truths Christ teaches are such as we may venture our souls upon. The affections find rest in the love of God and Jesus Christ, and meet with that in them which gives them an abundant satisfaction; quietness and assurance for ever. And those satisfactions will be perfected and perpetuated in heaven, where we shall see and enjoy God immediately, shall see him as he is, and enjoy him as he is ours. This rest is to be had with Christ for all those who learn of him.

Well, this is the sum and substance of the gospel call and offer: we are here told, in a few words, what the Lord Jesus requires of us, and it agrees with what God said of him once and again. This is my beloved Son, in whom I am well pleased, hear ye him.
Adam Clarke: Commentary on the Bible - 1831
11:25: I thank thee - Εξομολογουμαι σοι, I fully agree with thee - I am perfectly of the same mind. Thou hast acted in all things according to the strictest holiness, justice, mercy, and truth.
Wise and prudent - The scribes and Pharisees, vainly puffed up by their fleshly minds, and having their foolish hearts darkened, refusing to submit to the righteousness of God (God's method of saving man by Christ) and going about to establish their own righteousness, (their own method of saving themselves), they rejected God's counsel, and God sent the peace and salvation of the Gospel to others, called here babes, (his disciples), simple-hearted persons, who submitted to be instructed and saved in God's own way. Let it be observed, that our Lord does not thank the Father that he had hidden these things from the wise and prudent, but that, seeing they were hidden from them, he had revealed them to the others.
There is a remarkable saying in the Talmudists, which casts light upon this: "Rab. Jochanan said: 'From the time in which the temple was destroyed, wisdom was taken away from the prophets, and given to fools and children.' Bava Bathra, fol. 12. Again: 'In the days of the Messiah, every species of wisdom, even the most profound, shall, be revealed; and this even to children.'" Synop. Sohar. fol. 10.
Albert Barnes: Notes on the Bible - 1834
11:25: From the wise and prudent - That is, from those who "thought" themselves wise - "wise" according to the world's estimation of wisdom, Co1 1:26-27.
Hast Rev_ealed them unto babes - To the poor, the ignorant, and the obscure; the teachable, the simple, the humble. By the wise and prudent here he had reference probably to the proud and haughty scribes and Pharisees in Capernaum. They rejected his gospel, but it was the pleasure of God to Rev_eal it to obscure and more humble people. The reason given, the only satisfactory reason, is, that it so seemed good in the sight of God. In this the Saviour acquiesced, saying, "Even so, Father;" and in the dealings of God it is proper that all should acquiesce. "Such is the will of God" is often the only explanation which can be offered in regard to the various events which happen to us on earth. "Such is the will of God" is the only account which can be given of the reason of the dispensations of his grace. Our understanding is often confounded. We are unsuccessful in all our efforts at explanation. Our philosophy fails, and all that we can say is, "Even so, Father; for so it seems good to thee." And this is enough. That God does a thing, is, after all, the best reason which we "can" have that it is right. It is a "security" that nothing wrong is done; and though now mysterious, yet light will hereafter shine upon it like the light of noonday. I have more certainty that a thing is right if I can say that I know such is the will of God, than I could have by depending on my own reason. In the one case I confide in the infallible and most perfect God; in the other I rely on the reason of a frail and erring man. God never errs; but nothing is more common than for people to err.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: Jesus: Luk 10:21-24
I thank: Ch1 29:13; Dan 2:23; Joh 11:41; Th2 2:13, Th2 2:14
Lord: Gen 14:19, Gen 14:22; Deu 10:14, Deu 10:15; Kg2 19:15; Isa 66:1; Dan 4:35; Act 17:24
because: Mat 13:11-16; Isa 5:21, Isa 29:10-14, Isa 29:18, Isa 29:19; Mar 4:10-12; Joh 7:48, Joh 7:49; Joh 9:39-41, Joh 12:38-40; Rom 11:8-10; Co1 1:18-29, Co1 2:6-8, Co1 3:18-20; Co2 3:14, Co2 4:3-6
and hast: Mat 16:17, Mat 18:3, Mat 18:4, Mat 21:16; Sa1 2:18, Sa1 3:4-21; Psa 8:2; Jer 1:5-8; Mar 10:14-16; Co1 1:27
Geneva 1599
11:25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast (g) revealed them unto babes.
(g) Through the ministry of Christ, who alone shows the truth of all things pertaining to God.
John Gill
11:25 At that time Jesus answered, and said,.... The time referred to is, when the disciples returned to him, and gave him an account of the success of their ministry, Lk 10:17 who say nothing of the conversion of sinners, but of the spirits being subject to them; and may also refer to the several things spoken of in the context: it was at that time when Christ spoke to the multitude about John, and the excellency of his ministry, which yet was ineffectual to great numbers, who for a while attended on it; and when he took notice to the people, how he himself, as well as John, was rejected and vilified by the Pharisees, and received by publicans and sinners; and when he upbraided Chorazin, Bethsaida, and Capernaum, for their impenitence and unbelief: taking occasion from hence, he "answered and said"; an Hebrew way of speaking, used when nothing goes before, to which what is said can be an answer; see Job 3:2.
I thank thee, 0 Father, Lord of heaven and earth. This is an address to God, by way of thanksgiving; glorifying and praising him, confessing and acknowledging his wisdom, power, grace, and goodness, discovered in the things he after mentions: so far was he from being discouraged and dejected at the poor success of the Seventy: at his ill treatment by the Pharisees; and at the general impenitence and unbelief of the cities, where he preached and wrought his miracles; that he is abundantly thankful, and admires the distinguishing grace of God in the calling of a few in those places. This address is made to God as a "Father", as his Father, his own Father; for he was the only begotten of him, and dearly beloved by him: this epithet he makes use of, to show the near relation he stood in to him, and the freedom he could use with him: he also addresses him as "the Lord of heaven and earth"; he being the maker, upholder, and governor of both, and which he fills with his presence; the one is his throne, and the other is his footstool. This he mentions to show the sovereignty of his Father, in the conversion of men; and that it was not for want of power in him, that there were no more wrought upon under the ministry of John, himself, and his disciples. The things he expresses his thankfulness for, follow;
because thou hast hid these things from the wise and prudent. The "things" he means are the doctrines of the Gospel; such as respect himself, his person, as God, and the Son of God; his office, as Messiah, Redeemer, and Saviour; and the blessings of grace, righteousness, and salvation by him. The persons from whom these things were hid, are "the wise and prudent"; in things worldly, natural, and civil; men of great parts and learning, of a large compass of knowledge, having a considerable share of sagacity, penetration, and wisdom; or, at least, who were wise and prudent in their own conceits, as were the Scribes and Pharisees, and the schools of Hillell and Shammai, the two famous doctors of that day: and indeed the people of the Jews in common were so; who thus applaud themselves at the eating of the passover every year, and say, , "we are all wise, we are all prudent, we all understand the law" (s); the same is elsewhere (t) said of all Israel; in their opinion they were so, yet the things of the Gospel are hidden from them. God may be said to "hide" these things, when either he does not afford the outward revelation of the Gospel; or, if he does, it is given forth in parables, or he does not give along with it the light of his Spirit and grace, but leaves men to their own darkness and blindness; so that they cannot see, perceive, and understand the beauty, glory, excellency, and suitableness of the doctrines of it. Now, when Christ confesses this, or gives thanks to God for it, it is a declaration that God has done so, and denotes his acquiescence in it; and is not properly a thanksgiving for that; but rather, that forasmuch as he has thought fit, in his infinite wisdom, to take such a method, he has been pleased to make a revelation of these things to others;
and hast revealed them unto babes; foolish ones, comparatively speaking, who have not those natural parts, learning, and knowledge others have, that wisdom and prudence in worldly and civil things; and are so in their own account, and in the esteem of the world; and who are as babes, helpless, defenceless, and impotent of themselves, to do or say anything that is spiritually good, and are sensible of the same: now to such souls God reveals the covenant of his grace, Christ, and all the blessings of grace in him, the mysteries of the Gospel, and the unseen glories of another world. The veil of darkness and ignorance is removed from them; spiritual sight is given them; these things are set before them; they see a glory and suitableness in them; their desires are raised after them; their affections are set on them; their hearts are impressed with them; and they are helped to view their interest in them. The Jews themselves have a notion, that in the days of the Messiah, children and babes shall have knowledge of divine things.
"Says Simeon ben Jochai (u), it is not the pleasure of God that wisdom should be so revealed to the world; but when it is near the days of the Messiah, even , "little children", or the "babes that are in the world", shall find out the hidden things of wisdom, and know thereby the ends, and the computations of times; and at that time it shall be revealed to all:''
and there is more truth in what they own elsewhere (w), than they themselves are aware of, when they say, that
"from the day that the temple was destroyed, prophecy has been taken away from the prophets, and given "to fools and babes".''
(s) Haggada Shel Pesach, p. 5. Ed. Ritangel. (t) Tzeror Hammor, fol. 135. 1. (u) Zohar in Gen. fol. 74. 1. (w) T. Bab. Bava Bathra, fol. 12. 2.
John Wesley
11:25 Jesus answering - This word does not always imply, that something had been spoken, to which an answer is now made. It often means no more than the speaking in reference to some action or circumstance preceding. The following words Christ speaks in reference to the case of the cities above mentioned: I thank thee - That is, I acknowledge and joyfully adore the justice and mercy of thy dispensations: Because thou hast hid - That is, because thou hast suffered these things to be hid from men, who are in other respects wise and prudent, while thou hast discovered them to those of the weakest understanding, to them who are only wise to Godward. Lk 10:21.
Robert Jamieson, A. R. Fausset and David Brown
11:25 At that time Jesus answered and said--We are not to understand by this, that the previous discourse had been concluded, and that this is a record only of something said about the same period. For the connection is most close, and the word "answered"--which, when there is no one to answer, refers to something just before said, or rising in the mind of the speaker in consequence of something said--confirms this. What Jesus here "answered" evidently was the melancholy results of His ministry, lamented over in the foregoing verses. It is as if He had said, "Yes; but there is a brighter side to the picture; even in those who have rejected the message of eternal life, it is the pride of their own hearts only which has blinded them, and the glory of the truth does but the more appear in their inability to receive it. Nor have all rejected it even here; souls thirsting for salvation have drawn water with joy from the wells of salvation; the weary have found rest; the hungry have been filled with good things, while the rich have been sent empty away."
I thank thee--rather, "I assent to thee." But this is not strong enough. The idea of "full" or "cordial" concurrence is conveyed by the preposition. The thing expressed is adoring acquiescence, holy satisfaction with that law of the divine procedure about to be mentioned. And as, when He afterwards uttered the same words, He "exulted in spirit" (see on Lk 10:21), probably He did the same now, though not recorded.
O Father, Lord of heaven and earth--He so styles His Father here, to signify that from Him of right emanates all such high arrangements.
because thou hast hid these things--the knowledge of these saving truths.
from the wise and prudent--The former of these terms points to the men who pride themselves upon their speculative or philosophical attainments; the latter to the men of worldly shrewdness--the clever, the sharp-witted, the men of affairs. The distinction is a natural one, and was well understood. (See 1Cor 1:19, &c.). But why had the Father hid from such the things that belonged to their peace, and why did Jesus so emphatically set His seal to this arrangement? Because it is not for the offending and revolted to speak or to speculate, but to listen to Him from whom we have broken loose, that we may learn whether there be any recovery for us at all; and if there be, on what principles--of what nature--to what ends. To bring our own "wisdom and prudence" to such questions is impertinent and presumptuous; and if the truth regarding them, or the glory of it, be "hid" from us, it is but a fitting retribution, to which all the right-minded will set their seal along with Jesus.
hast revealed them unto babes--to babe-like men; men of unassuming docility, men who, conscious that they know nothing, and have no right to sit in judgment on the things that belong to their peace, determine simply to "hear what God the Lord will speak." Such are well called "babes." (See Heb 5:13; 1Cor 13:11; 1Cor 14:20, &c.).
11:2611:26: Այո՛ Հայր. զի ա՛յսպէս հաճոյ եղեւ առաջի քոյ։
26 Այո՛, Հա՛յր, քանի որ այսպէս հաճելի եղաւ քեզ
26 Այո՛, ո՛վ Հայր, վասն զի քու առջեւդ այսպէս հաճելի եղաւ։
Այո, Հայր, զի այսպէս հաճոյ եղեւ առաջի քո:

11:26: Այո՛ Հայր. զի ա՛յսպէս հաճոյ եղեւ առաջի քոյ։
26 Այո՛, Հա՛յր, քանի որ այսպէս հաճելի եղաւ քեզ
26 Այո՛, ո՛վ Հայր, վասն զի քու առջեւդ այսպէս հաճելի եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2626: ей, Отче! ибо таково было Твое благоволение.
11:26  ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου.
11:26. ναί, (Yea,"ὁ (the-one) πατήρ, (a-Father,"ὅτι (to-which-a-one) οὕτως (unto-the-one-this) εὐδοκία (a-goodly-thinking-unto) ἐγένετο ( it-had-became ) ἔμπροσθέν (in-toward-from) σου. (of-thee)
11:26. ita Pater quoniam sic fuit placitum ante teYea, Father: for so hath it seemed good in thy sight.
26. yea, Father, for so it was well-pleasing in thy sight.
Even so, Father: for so it seemed good in thy sight:

26: ей, Отче! ибо таково было Твое благоволение.
11:26  ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου.
11:26. ita Pater quoniam sic fuit placitum ante te
Yea, Father: for so hath it seemed good in thy sight.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26 (Лк X:21). Nai (русск. «ей») значит «да». Отче — по смыслу звательный падеж, но в греческом поставлен именительный вместо звательного. Вместо звательного охотно употребляли (уже у Гомера) именительный, в Новом Завете в прилагательных без существительного. Особенно неупотребительно в зват. qee (ср. o despothV Откр VI:10; basileuV Откр XV:3; Мф XXVII:29 — BD и др., basileu и проч.). Буквально можно было бы перевести так: да, Отче, (Ты скрыл… и… открыл), потому что так было благоволение (желание) пред Тобою. Но правильно — русский буквальный перевод здесь невозможен. Слова emprosqen son относятся к eudokia; если так, а не иначе было, то потому, что это было благоугодно Тебе. У Лк X:21 только переставлены eudokia и egeneto одно на месте другого.
Adam Clarke: Commentary on the Bible - 1831
11:26: Even so, Father - Ναι ο πατηρ. An emphatical ratification of the preceding address.
It was right that the heavenly wisdom, despised, rejected, and persecuted by the scribes and Pharisees, should be offered to the simple people, and afterwards to the foolish people, the Gentiles, who are the children of wisdom, and justify God in his ways, by bringing forth that fruit of the Gospel of which the Pharisees refused to receive even the seed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:26: for: Job 33:13; Isa 46:10; Luk 10:21; Rom 9:18, Rom 11:33-36; Eph 1:9, Eph 1:11, Eph 3:11; Ti2 1:9
Geneva 1599
11:26 (h) Even so, Father: for so it seemed (i) good in thy sight.
(h) This word shows that he contents himself in his Father's council.
(i) God's will is the only rule of righteousness.
John Gill
11:26 Even so, Father, for so it seemed good in thy sight. Or, "so is the good will", or "pleasure before thee": thus, "let it be the good will before thee", or "in thy sight, O Lord", is a phrase often to be met with in the Jews' forms of prayer (x). Here the word designs the sovereign counsel and purpose of God, to which, and to which only, our Lord refers the different dispensations of God towards the sons of men: this is a reason which ought to satisfy everyone, and is better than ten thousand others that can be thought of, or devised by men. This difference among men, with respect to the Gospel revelation, cannot be owing to natural sagacity, prudence, and penetration; for these things are with those from whom it is hid; nor to any worthiness in those to whom it is revealed; for they are the poor, the base, the foolish things of this world, and even things that are not; nor to any foresight of their making a better use and improvement of such a revelation, but to the good will and pleasure of God only.
(x) Seder Tephillot, fol. 4. 2. & 5. 1. & passim. Ed. Amsterdam.
Robert Jamieson, A. R. Fausset and David Brown
11:26 Even so, Father; for so it seemed good--the emphatic and chosen term for expressing any object of divine complacency; whether Christ Himself (see on Mt 3:17), or God's gracious eternal arrangements (see on Phil 2:13).
in thy sight--This is just a sublime echo of the foregoing words; as if Jesus, when He uttered them, had paused to reflect on it, and as if the glory of it--not so much in the light of its own reasonableness as of God's absolute will that so it should be--had filled His soul.
11:2711:27: Ամենայն ինչ տուա՛ւ ինձ ՚ի Հօրէ իմմէ։ Եւ ոչ ոք ճանաչէ զՈրդի՝ եթէ ոչ Հայր. եւ ո՛չ զՀա՛յր ոք ճանաչէ՝ եթէ ոչ Որդի, եւ ում Որդի՛ն կամիցի յայտնել։
27 Ամենայն ինչ տրուեց ինձ իմ Հօրից. եւ ոչ ոք չի ճանաչում Որդուն, եթէ ոչ՝ Հայրը. եւ ոչ ոք չի ճանաչում Հօրը, եթէ ոչ՝ Որդին, եւ նա, ում Որդին ուզենայ յայտնել
27 Ամէն բան ինծի տրուեցաւ իմ Հօրմէս ու մէկը չի ճանչնար Որդին, բայց Հայրը եւ մէ՛կը չի ճանչնար Հայրը, բայց Որդին եւ ան՝ որուն Որդին կ’ուզէ յայտնել։
Ամենայն ինչ տուաւ ինձ ի Հօրէ իմմէ. եւ ոչ ոք ճանաչէ զՈրդի` եթէ ոչ Հայր, եւ ոչ զՀայր ոք ճանաչէ եթէ ոչ Որդի, եւ ում Որդին կամիցի յայտնել:

11:27: Ամենայն ինչ տուա՛ւ ինձ ՚ի Հօրէ իմմէ։ Եւ ոչ ոք ճանաչէ զՈրդի՝ եթէ ոչ Հայր. եւ ո՛չ զՀա՛յր ոք ճանաչէ՝ եթէ ոչ Որդի, եւ ում Որդի՛ն կամիցի յայտնել։
27 Ամենայն ինչ տրուեց ինձ իմ Հօրից. եւ ոչ ոք չի ճանաչում Որդուն, եթէ ոչ՝ Հայրը. եւ ոչ ոք չի ճանաչում Հօրը, եթէ ոչ՝ Որդին, եւ նա, ում Որդին ուզենայ յայտնել
27 Ամէն բան ինծի տրուեցաւ իմ Հօրմէս ու մէկը չի ճանչնար Որդին, բայց Հայրը եւ մէ՛կը չի ճանչնար Հայրը, բայց Որդին եւ ան՝ որուն Որդին կ’ուզէ յայտնել։
zohrab-1805▾ eastern-1994▾ western am▾
11:2727: Все предано Мне Отцем Моим, и никто не знает Сына, кроме Отца; и Отца не знает никто, кроме Сына, и кому Сын хочет открыть.
11:27  πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι.
11:27. Πάντα ( All ) μοι (unto-me) παρεδόθη (it-was-given-beside) ὑπὸ (under) τοῦ (of-the-one) πατρός (of-a-Father) μου, (of-me,"καὶ (and) οὐδεὶς (not-moreover-one) ἐπιγινώσκει (it-acquainteth-upon) τὸν (to-the-one) υἱὸν (to-a-Son) εἰ (if) μὴ (lest) ὁ (the-one) πατήρ, (a-Father,"οὐδὲ (not-moreover) τὸν (to-the-one) πατέρα (to-a-Father) τις (a-one) ἐπιγινώσκει (it-acquainteth-upon) εἰ (if) μὴ (lest) ὁ (the-one) υἱὸς (a-Son) καὶ (and) ᾧ (unto-which) ἐὰν (if-ever) βούληται ( it-might-purpose ,"ὁ (the-one) υἱὸς (a-Son,"ἀποκαλύψαι. (to-have-shrouded-off)
11:27. omnia mihi tradita sunt a Patre meo et nemo novit Filium nisi Pater neque Patrem quis novit nisi Filius et cui voluerit Filius revelareAll things are delivered to me by my Father. And no one knoweth the Son but the Father: neither doth any one know the Father, but the Son, and he to whom it shall please the Son to reveal him.
27. All things have been delivered unto me of my Father: and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal .
All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and [he] to whomsoever the Son will reveal:

27: Все предано Мне Отцем Моим, и никто не знает Сына, кроме Отца; и Отца не знает никто, кроме Сына, и кому Сын хочет открыть.
11:27  πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι.
11:27. omnia mihi tradita sunt a Patre meo et nemo novit Filium nisi Pater neque Patrem quis novit nisi Filius et cui voluerit Filius revelare
All things are delivered to me by my Father. And no one knoweth the Son but the Father: neither doth any one know the Father, but the Son, and he to whom it shall please the Son to reveal him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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 X:22 — с небольшою разницею в выражениях). Мысль высказывается в чрезвычайно тонкой связи с предыдущим стихом и вообще с тем, о чем говорилось раньше. Спаситель говорит здесь как бы так: Ты дал младенцам разумение тайн и скрыл их от мудрых и разумных. Я знаю эти тайны, потому что и это, и все остальное предано Мне Отцом Моим. Из этих тайн самая главная — знание Сына (понимание всей Его деятельности, всего Его учения и самого Его существа) и знание Отца. И то и другое непостижимо для обыкновенных людей: никто не знает Сына, кроме Отца, и проч. Замечательно, что уже в древнее время старались несколько переиначить этот стих. Казалось несообразным, что здесь говорится прежде о Сыне, которого знает Отец; нужно было совершенно обратное. Поэтому встречаются перестановки у Иустина Dial. 100 и Apol. I:63, Тертуллиана, Adv. Marc. IV:25. У Иринея, I:13, 2 также обратный порядок; но в IV:11, 1 он говорит: hi autem, qui peritiores apostolis volunt esse sic describunt: Nemo cognovit patrem nisi filius, nec filium nisi pater et cui voluerit filius reveiare (люди, которые хотят быть искуснее апостолов, так пишут: никто не узнал Отца, кроме Сына, и Сына, кроме Отца, и кому Сын захотел открыть). — Из слов Спасителя явствует, что знание Отца (как и Сына) не невозможно, но преподается только тем, кому Сын желает открыть. Тут некоторая тайна, понятная только людям, которые любят Сына и которым Сын отвечает такою же любовью.
Adam Clarke: Commentary on the Bible - 1831
11:27: All things are delivered unto me of my Father - This is a great truth, and the key of the science of salvation. The man Christ Jesus receives from the Father, and in consequence of his union with the eternal Godhead becomes the Lord and sovereign Dispenser of all things. All the springs of the Divine favor are in the hands of Christ, as Priest of God, and atoning Sacrifice for men: all good proceeds from him, as Savior, Mediator, Head, Pattern, Pastor, and sovereign Judge of the whole world.
No man knoweth the Son, but the Father; neither knoweth any man, etc. - None can fully comprehend the nature and attributes of God, but Christ; and none can fully comprehend the nature, incarnation, etc., of Christ, but the Father. The full comprehension and acknowledgment of the Godhead, and the mystery of the Trinity, belong to God alone.
Albert Barnes: Notes on the Bible - 1834
11:27: All things are delivered ... - The same doctrine is clearly taught often in the New Testament. See Joh 3:35; Joh 6:46; Joh 10:15; Col 1:16-17. It means that Christ has control over all things for the good of his church; that the government of the universe is committed to him "as Mediator," that he may redeem his people and guide them to glory, Eph 1:20-22.
No man knoweth the Son - That is, such is the nature of the Son of God, such the mystery of the union between the divine and human nature, such his exalted character as "divine," that no mortal can fully comprehend Jesus. None but God fully knows him. If he had been only a mere man, this language surely would not have been used of him.
Neither knoweth any man the Father ... - In the original this is, neither knoweth "anyone" the Father except the Son. That is, no man or angel clearly and fully comprehends the character of the infinite God; none but the Son - the Lord Jesus - and he to whom he makes him known, have any just apprehensions of his being and perfections.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:27: are: Mat 28:18; Joh 3:35, Joh 5:21-29, Joh 13:3, Joh 17:2; Co1 15:25-27; Eph 1:20-23; Phi 2:10, Phi 2:11; Heb 2:8-10; Pe1 3:22
no man: Luk 10:22; Joh 10:15
neither: Joh 1:18, Joh 6:46, Joh 10:15, Joh 14:6-9, Joh 17:2, Joh 17:3, Joh 17:6, Joh 17:25, Joh 17:26; Jo1 2:23, Jo1 5:19, Jo1 5:20; Jo2 1:9
Geneva 1599
11:27 (6) All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and [he] to whomsoever the Son will reveal [him].
(6) There is no true knowledge of God, nor quietness of mind, but only in Christ alone.
John Gill
11:27 All things are delivered unto me of my Father,.... This is to be understood of Christ, as mediator; for, as God, nothing was delivered to him; he had all things, all perfections, power, and glory his Father has; and is to be considered in the utmost extent: all persons are delivered to him, angels and men; good angels are delivered to him, to be confirmed in him, as their head, and to be made use of by him; spirits, evil spirits, which were subject to his disciples, are under him, and at his command and disposal; and their subjection to his disciples is owing to his power over them, which he communicated to them; all the elect of God are delivered to him, to be kept and saved by him; all the babes and little ones, to whom it was the Father's will to reveal the mysteries of grace, were his care and charge; all power in heaven, and in earth, are given unto him; and all the treasures of wisdom and knowledge are hid with him, which are distributed to any of the sons of men; all the blessings of grace, and the promises of the everlasting covenant, and all the glory and happiness of his people, are put into his hands:
and no man knoweth the Son, but the Father; the transcendent glories and perfections of his nature, as the Son of God; nor the whole of his work and office, as mediator: or all that is committed to his charge, as such: all that he was to do, and suffer, for his people; all that he had done for them, and should communicate to, and bestow upon them.
Neither knoweth any man the Father, save the Son; his essence and glory, his mind and will, his purposes and decrees, his counsels and covenant; the grace and love of his heart to his chosen people; what he has prepared and laid up for them, and will make them partakers of to all eternity;
and he to whomsoever the Son will reveal him; both himself, and his Father, and the grace and glory of each, which he does by his Spirit; who is a Spirit of wisdom and revelation in the knowledge of him; and which entirely depends on his own sovereign will and pleasure.
John Wesley
11:27 All things are delivered to me - Our Lord, here addressing himself to his disciples, shows why men, wise in other things, do not know this: namely, because none can know it by natural reason: none but those to whom he revealeth it.
Robert Jamieson, A. R. Fausset and David Brown
11:27 All things are delivered unto me of my Father--He does not say, They are revealed--as to one who knew them not, and was an entire stranger to them save as they were discovered to Him--but, They are "delivered over," or "committed," to Me of My Father; meaning the whole administration of the kingdom of grace. So in Jn 3:35, "The Father loveth the Son, and hath given all things into His hand" (see on Jn 3:35). But though the "all things" in both these passages refer properly to the kingdom of grace, they of course include all things necessary to the full execution of that trust--that is, unlimited power. (So Mt 28:18; Jn 17:2; Eph 1:22).
and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will--willeth
to reveal him--What a saying is this, that "the Father and the Son are mutually and exclusively known to each other!" A higher claim to equality with the Father cannot be conceived. Either, then, we have here one of the revolting assumptions ever uttered, or the proper divinity of Christ should to Christians be beyond dispute. "But, alas for me!" may some burdened soul, sighing for relief, here exclaim. If it be thus with us, what can any poor creature do but lie down in passive despair, unless he could dare to hope that he may be one of the favored class "to whom the Son is willing to reveal the Father." But nay. This testimony to the sovereignty of that gracious "will," on which alone men's salvation depends, is designed but to reveal the source and enhance the glory of it when once imparted--not to paralyze or shut the soul up in despair. Hear, accordingly, what follows:
11:2811:28: Եկա՛յք առ իս ամենայն վաստակեալք եւ բեռնաւորք, եւ ես հանգուցից զձեզ։
28 Եկէ՛ք ինձ մօտ, բոլոր յոգնածներդ ու բեռնաւորուածներդ, եւ ես ձեզ կը հանգստացնեմ
28 Եկէ՛ք ինծի, բոլոր յոգնած ու բեռնաւորուածներ եւ ես ձեզ պիտի հանգչեցնեմ։
Եկայք առ իս, ամենայն վաստակեալք եւ բեռնաւորք, եւ ես հանգուցից զձեզ:

11:28: Եկա՛յք առ իս ամենայն վաստակեալք եւ բեռնաւորք, եւ ես հանգուցից զձեզ։
28 Եկէ՛ք ինձ մօտ, բոլոր յոգնածներդ ու բեռնաւորուածներդ, եւ ես ձեզ կը հանգստացնեմ
28 Եկէ՛ք ինծի, բոլոր յոգնած ու բեռնաւորուածներ եւ ես ձեզ պիտի հանգչեցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2828: Придите ко Мне все труждающиеся и обремененные, и Я успокою вас;
11:28  δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς.
11:28. Δεῦτε (Ye-should-hitherto) πρός (toward) με (to-me) πάντες ( all ) οἱ (the-ones) κοπιῶντες ( fell-belonging-unto ) καὶ (and) πεφορτισμένοι , ( having-had-come-to-be-beareed-to ,"κἀγὼ (and-I) ἀναπαύσω (I-shall-cease-up) ὑμᾶς. (to-ye)
11:28. venite ad me omnes qui laboratis et onerati estis et ego reficiam vosCome to me all you that labor and are burdened, and I will refresh you.
28. Come unto me, all ye that labour and are heavy laden, and I will give you rest.
Come unto me, all [ye] that labour and are heavy laden, and I will give you rest:

28: Придите ко Мне все труждающиеся и обремененные, и Я успокою вас;
11:28  δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς.
11:28. venite ad me omnes qui laboratis et onerati estis et ego reficiam vos
Come to me all you that labor and are burdened, and I will refresh you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
28 Этот и дальнейшие стихи до конца главы не имеют ни малейших параллелей у всех других евангелистов и встречаются только у Матфея. Речь в подлиннике отличается чрезвычайной мягкостью и любвеобилием, но в то же время и чрезвычайной энергией и краткостью. Тут глубина богословствования, напоминающая Евангелие Иоанна и сближающая с ним Евангелие Матфея. Вместо менее яркого ercete — повелительное deute, невыражаемое в переводах и означающее: сюда, ко Мне! Слова, произнесенные здесь Спасителем, как правильно замечают, были бы богохульством, если бы были произнесены устами обыкновенного человека. Но в устах Сына Человеческого они естественны. «Маленькое слово все имеет обширное значение». Тут самый главный и окончательный ответ на вопрос: su ei o ercomenoV... deute proV me panteV. Слова эти напоминают Ис XV:22, где подобная же речь влагается в уста Самого Иеговы. Но еще больше сходства наблюдается с несколькими местами в книге Иисуса сына Сирахова (ср. Мф XI:25 = Сир LI:1, 14; Мф XI:28 = Сир LI:31, 35; Мф XI:29 = Сир LI:34, 35 (в греч. LXX по изданию Тишендорфа счет стихов другой).
Adam Clarke: Commentary on the Bible - 1831
11:28: Come unto me - This phrase in the new covenant implies simply, believing in Christ, and becoming his disciple, or follower.
All ye that labor and are heavy laden - The metaphor here appears to be taken from a man who has a great load laid upon him, which he must carry to a certain place: every step he takes reduces his strength, and renders his load the more oppressive. However, it must be carried on; and he labors, uses his utmost exertions, to reach the place where it is to be laid down. A kind person passing by, and, seeing his distress, offers to ease him of his load, that he may enjoy rest.
The Jews, heavily laden with the burdensome rites of the Mosaic institution, rendered still more oppressive by the additions made by the scribes and Pharisees, who, our Lord says, (Mat 23:4), bound on heavy burdens; and laboring, by their observance of the law, to make themselves pleasing to God, are here invited to lay down their load, and receive the salvation procured for them by Christ.
Sinners, wearied in the ways of iniquity, are also invited to come to this Christ, and find speedy relief.
Penitents, burdened with the guilt of their crimes, may come to this Sacrifice, and find instant pardon.
Believers, sorely tempted, and oppressed by the remains of the carnal mind, may come to this blood, that cleanseth from all unrighteousness; and, purified from all sin, and powerfully succored in every temptation, they shall find uninterrupted rest in this complete Savior.
All are invited to come, and all are promised rest. If few find rest from sin and vile affections, it is because few come to Christ to receive it.
Albert Barnes: Notes on the Bible - 1834
11:28: All ye that labour and are heavy laden - The Saviour here, perhaps, refers primarily to the Jews, who groaned under the weight of their ceremonial laws and the traditions of the elders, Act 15:10. He tells them that by coming to him, and embracing the new system of religion, they would be freed from these burdensome rites and ceremonies. There can be no doubt, however, that he meant here chiefly to address the poor, lost, ruined sinner: the man "burdened" with a consciousness of his transgressions, trembling at his danger, and seeking deliverance. For such there is relief. Christ tells them to come to him, to believe in him, and to trust him, and him only, for salvation. Doing this, he will give them rest - rest from their sins, from the alarms of conscience, from the terrors of the law, and from the fears of eternal death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:28: Come: Isa 45:22-25, Isa 53:2, Isa 53:3, Isa 55:1-3; Joh 6:37, Joh 7:37; Rev 22:17
all: Mat 23:4; Gen 3:17-19; Job 5:7, Job 14:1; Psa 32:4, Psa 38:4, Psa 90:7-10; Ecc 1:8, Ecc 1:14, Ecc 2:22, Ecc 2:23, Ecc 4:8; Isa 1:4, Isa 61:3, Isa 66:2; Mic 6:6-8; Act 15:10; Rom 7:22-25; Gal 5:1
and I: Mat 11:29; Psa 94:13, Psa 116:7; Isa 11:10, Isa 28:12, Isa 48:17, Isa 48:18; Jer 6:16; Th2 1:7; Heb 4:1
John Gill
11:28 Come unto me,.... Christ having signified, that the knowledge of God, and the mysteries of grace, are only to be come at through him; and that he has all things relating to the peace, comfort, happiness, and salvation of men in his hands, kindly invites and encourages souls to come unto him for the same: by which is meant, not a local coming, or a coming to hear him preach; for so his hearers, to whom he more immediately directed his speech, were come already; and many of them did, as multitudes may, and do, in this sense, come to Christ, who never knew him, nor receive any spiritual benefit by him: nor is it a bare coming under the ordinances of Christ, submission to baptism, or an attendance at the Lord's supper, the latter of which was not yet instituted; and both may be performed by men, who are not yet come to Christ: but it is to be understood of believing in Christ, the going of the soul to him, in the exercise of grace on him, of desire after him, love to him, faith and hope in him: believing in Christ, and coming to him, are terms synonymous, Jn 6:35. Those who come to Christ aright, come as sinners, to a full, suitable, able, and willing Saviour; venture their souls upon him, and trust in him for righteousness, life, and salvation, which they are encouraged to do, by this kind invitation; which shows his willingness to save, and his readiness to give relief to distressed minds. The persons invited, are not "all" the individuals of mankind, but with a restriction,
all ye that labour, and are heavy laden; meaning, not these who are labouring in the service of sin and Satan, are laden with iniquity, and insensible of it: these are not weary of sin, nor burdened with it; not do they want or desire any rest for their souls; but such who groan, being burdened with the guilt of sin upon their consciences, and are pressed down with the unsupportable yoke of the law, and the load of human traditions; and have been labouring till they are weary, in order to obtain peace of conscience, and rest for their souls, by the observance of these things, but in vain. These are encouraged to come to him, lay down their burdens at his feet, look to, and lay hold by faith on his person, blood, righteousness, and sacrifice; when they should enjoy that true spiritual consolation, which could never be attained to by the works of the law.
And I will give you rest; spiritual rest here, peace of conscience, ease of mind, tranquillity of soul, through an application of pardoning grace, a view of free justification by the righteousness of Christ, and full atonement of sin by his sacrifice; and eternal rest hereafter, in Abraham's bosom, in the arms of Jesus, in perfect and uninterrupted communion with Father, Son, and Spirit. The Jews say (y), that , "the law is rest"; and so explain Gen 49:15 of it: but a truly sensible sinner enjoys no rest, but in Christ; it is like Noah's dove, which could find no rest for the soles of its feet, until it returned to the ark; and they themselves expect perfect rest in the days of the Messiah, and call his world rest (z).
(y) Tzeror Hammor, fol. 39. 3. (z) Tzeror Hammor, fol. 150. 2.
John Wesley
11:28 Come to me - Here he shows to whom he is pleased to reveal these things to the weary and heavy laden; ye that labour - After rest in God: and are heavy laden - With the guilt and power of sin: and I will give you rest - I alone (for none else can) will freely give you (what ye cannot purchase) rest from the guilt of sin by justification, and from the power of sin by sanctification.
Robert Jamieson, A. R. Fausset and David Brown
11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest--Incomparable, ravishing sounds these--if ever such were heard in this weary, groaning world! What gentleness, what sweetness is there in the very style of the invitation--"Hither to Me"; and in the words, "All ye that toil and are burdened," the universal wretchedness of man is depicted, on both its sides--the active and the passive forms of it.
11:2911:29: Առէ՛ք զլուծ իմ ՚ի ձեզ, եւ ուսարո՛ւք յինէն՝ զի հե՛զ եմ եւ խոնա՛րհ սրտիւ. եւ գտջիք հանգի՛ստ անձանց ձերոց[203]։ [203] Ոմանք. Խոնարհ սրտիւք։
29 Իմ լուծը ձեր վրայ վերցրէ՛ք եւ սովորեցէ՛ք ինձնից, որ հեզ եմ եւ սրտով խոնարհ. եւ ձեզ համար հանգիստ պիտի գտնէք
29 Իմ լուծս ձեր վրայ առէք եւ ինձմէ սորվեցէք՝ որ հեզ եմ ու սրտով խոնարհ եւ ձեր անձերուն հանգստութիւն պիտի գտնէք.
Առէք զլուծ իմ ի ձեզ, եւ ուսարուք յինէն, զի հեզ եմ եւ խոնարհ սրտիւ, եւ գտջիք հանգիստ անձանց ձերոց:

11:29: Առէ՛ք զլուծ իմ ՚ի ձեզ, եւ ուսարո՛ւք յինէն՝ զի հե՛զ եմ եւ խոնա՛րհ սրտիւ. եւ գտջիք հանգի՛ստ անձանց ձերոց[203]։
[203] Ոմանք. Խոնարհ սրտիւք։
29 Իմ լուծը ձեր վրայ վերցրէ՛ք եւ սովորեցէ՛ք ինձնից, որ հեզ եմ եւ սրտով խոնարհ. եւ ձեզ համար հանգիստ պիտի գտնէք
29 Իմ լուծս ձեր վրայ առէք եւ ինձմէ սորվեցէք՝ որ հեզ եմ ու սրտով խոնարհ եւ ձեր անձերուն հանգստութիւն պիտի գտնէք.
zohrab-1805▾ eastern-1994▾ western am▾
11:2929: возьмите иго Мое на себя и научитесь от Меня, ибо Я кроток и смирен сердцем, и найдете покой душам вашим;
11:29  ἄρατε τὸν ζυγόν μου ἐφ᾽ ὑμᾶς καὶ μάθετε ἀπ᾽ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν·
11:29. ἄρατε (Ye-should-have-lifted) τὸν (to-the-one) ζυγόν (to-a-yoke) μου (of-me) ἐφ' (upon) ὑμᾶς (to-ye) καὶ (and) μάθετε (ye-should-have-had-learned) ἀπ' (off) ἐμοῦ, (of-ME,"ὅτι (to-which-a-one) πραΰς (mild) εἰμι (I-be) καὶ (and) ταπεινὸς (lowed) τῇ (unto-the-one) καρδίᾳ, (unto-a-heart,"καὶ (and) εὑρήσετε ( ye-shall-find ) ἀνάπαυσιν ( to-a-ceasing-up ) ταῖς ( unto-the-ones ) ψυχαῖς ( unto-breathings ) ὑμῶν : ( of-ye )
11:29. tollite iugum meum super vos et discite a me quia mitis sum et humilis corde et invenietis requiem animabus vestrisTake up my yoke upon you, and learn of me, because I am meek, and humble of heart: And you shall find rest to your souls.
29. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls:

29: возьмите иго Мое на себя и научитесь от Меня, ибо Я кроток и смирен сердцем, и найдете покой душам вашим;
11:29  ἄρατε τὸν ζυγόν μου ἐφ᾽ ὑμᾶς καὶ μάθετε ἀπ᾽ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν·
11:29. tollite iugum meum super vos et discite a me quia mitis sum et humilis corde et invenietis requiem animabus vestris
Take up my yoke upon you, and learn of me, because I am meek, and humble of heart: And you shall find rest to your souls.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
29 Христос имеет здесь, вероятно, в виду не только «бремена тяжелые и неудобоносимые», какие возлагали на народ тогдашние фарисейские учители, но и вообще всякого рода учения и обязанности, налагаемые какими бы то ни было жителями, не только не имеющими с Ним связи, но и такими, которые выражают Ему мнимую преданность. Бремя Христа легко и иго Его благо; бремя, налагаемое всеми другими учителями, если сами они не бывают учениками и не возлагают на себя бремени Христа, всегда бывает тяжело.
Adam Clarke: Commentary on the Bible - 1831
11:29: Take my yoke upon you - Strange paradox! that a man already weary and overloaded must take a new weight upon him, in order to be eased and find rest! But this advice is similar to that saying, Psa 55:22. Cast thy burden upon the Lord, and he will sustain thee; i.e. trust thy soul and concerns to him, and he will carry both thyself and thy load.
I am meek and lowly in heart - Wherever pride and anger dwell, there is nothing but mental labor and agony; but, where the meekness and humility of Christ dwell, all is smooth, even, peaceable, and quiet; for the work of righteousness is peace, and the effect of righteousness, quietness and assurance for ever. Isa 32:17.
Albert Barnes: Notes on the Bible - 1834
11:29: Take my yoke - This is a figure taken from the use of oxen, and hence signifying to labor for one, or in the service of anyone. The "yoke" is used in the Bible as an emblem:
(1) of bondage or slavery, Lev 26:13; Deu 28:38.
(2) of afflictions or crosses, Lam 3:27.
(3) of the punishment of sin, Lam 1:14,
(4) of the commandments of God.
(5) of legal ceremonies, Act 15:10; Gal 5:1.
It refers here to the religion of the Redeemer; and the idea is, that they should embrace his system of religion and obey him. All virtue and all religion imply "restraint" - the restraint of our bad passions and inclinations - and subjection to laws; and the Saviour here means to say that the restraints and laws of his religion are mild, and gentle, and easy. Let anyone compare them with the burdensome and expensive ceremonies of the Jews (see Act 15:10), or with the religious rites of the pagan everywhere, or with the requirements of the Popish system, and he will see how true it is that Jesus' yoke is easy. And let his laws and requirements be compared with the laws which sin imposes on its votaries - the laws of fashion, and honor, and sensuality - and he will feel that religion is "freedom," Joh 8:36. "He is a freeman whom the truth makes free, and all are slaves besides." It is "easier" to be a Christian than a sinner; and of all the yokes ever imposed on people, that of the Redeemer is the lightest.
For I am meek ... - See the notes at Mat 5:5. This was eminently Christ's personal character. But this is not its meaning here. He is giving a reason why they should embrace his religion. That was, that he was not harsh, overbearing, and oppressive, like the Pharisees, but meek, mild, and gentle in his government. His laws were reasonable and tender, and it would be easy to obey him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: my: Mat 7:24, Mat 17:5; Joh 13:17, Joh 14:21-24, Joh 15:10-14; Co1 9:21; Co2 10:5; Th1 4:2; Th2 1:8; Heb 5:9
and learn: Mat 11:27, Mat 28:20; Luk 6:46-48, Luk 8:35, Luk 10:39-42; Joh 13:15; Act 3:22, Act 3:23, Act 7:37; Eph 4:20, Eph 4:21; Phi 2:5; Jo1 2:6
for: Mat 12:19, Mat 12:20, Mat 21:5; Num 12:3; Psa 131:1; Isa 42:1-4; Zac 9:9; Luk 9:51-56; Co2 10:1; Phi 2:7, Phi 2:8; Pe1 2:21-23
and ye: Mat 11:28; Jer 6:16; Heb 4:3-11
John Gill
11:29 Take my yoke upon you,.... The phrase is Rabbinical. The Jewish doctors often speak (a) of , "the yoke of the kingdom of heaven", and of persons taking it upon them; and which they exhort to, and express in much such language as here (b); , "take upon you the yoke of the holy kingdom", every day. They distinguish this from the yoke of the law, and say (c).
"a man must first take upon him the yoke of the kingdom of heaven, and after that take upon him the "yoke" of the commandment.''
Their sense I take to be this, that a man must first make a profession of his faith in the God of Israel, and then live conformably to his law: agreeably to this, Christ exhorts such persons who come to him for rest and happiness, to profess their faith in him, to embrace the doctrines of the Gospel, to submit to his ordinances, and to walk according to those laws, commands, and orders, which he, as king of saints, has made, and requires obedience to: so those who come to him for life, and believe in him, as the Saviour of their souls, though they are not to trust in, and depend upon any duties performed by them; yet they are not to sit still, or lay aside the performance of good works, or live a licentious course of life, but are always to be doing the will and work of their Lord. And this he calls "his yoke", in distinction from the yoke of the law of Moses, and of the traditions of the elders.
And learn of me, for I am meek, and lowly in heart: respect seems to be had to Zech 9:9 where such characters as these are given of the Messiah. The meekness, humility, and lowliness of Christ appear in his assumption of human nature; in his subjection to his Father; in the whole of his deportment and conversation among men; in his submission to the ordinance of baptism; in the whole course of his obedience to God, and in his sufferings and death: and he is to be imitated herein, by all his followers, who may learn many excellent things from his example, as well as from his doctrine; and particularly, that whereas, though he was so great a person, yet condescended to perform every duty with readiness and cheerfulness, his disciples should not think it below them to conform to every ordinance of his, to every branch of his will; for he has set them an example, that they should tread in his steps, and walk even as he has walked. There never was such an instance of humility, and lowliness of mind, as Christ; nor is there any example so worthy of our imitation as his. The Jews have a saying (d),
"for ever let a man , "be meek as Hillell", and let him not be wrathful as "Shammai":''
which two men were presidents of their universities about the times of Christ. But our Lord says, "learn of me", not of "Hillell", or any of your doctors,
and ye shall find rest unto your souls; referring to Jer 6:16 and which shows the rest he speaks of in the preceding verse, to be not a corporal, but a spiritual one; and which is to be enjoyed "in", though not "for" the observance of Christ's commands; whose "ways are ways of pleasantness, and all" whose "paths are peace".
(a) T. Hieros. Beracot, fol. 4. 1. Bab. Beracot, fol. 61. 2. Zohar in Lev. fol. 46. 4. Caphtor, fol. 44. 2. Tzeror Hammor, fol. 2. 2. (b) Zohar in Num. fol. 51. 2. Caphtor, fol. 48. 2. (c) Misn. Beracot, c. 2. sect. 2. T. Hieros. Beracot, fol. 4. 2. (d) T. Bab. Sabbat, fol. 30. 2.
John Wesley
11:29 Take my yoke upon you - Believe in me: receive me as your prophet, priest, and king. For I am meek and lowly in heart - Meek toward all men, lowly toward God: and ye shall find rest - Whoever therefore does not find rest of soul, is not meek and lowly. The fault is not in the yoke of Christ: but in thee, who hast not taken it upon thee. Nor is it possible for any one to be discontented, but through want of meekness or lowliness.
Robert Jamieson, A. R. Fausset and David Brown
11:29 Take my yoke upon you--the yoke of subjection to Jesus.
and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls--As Christ's willingness to empty Himself to the uttermost of His Father's requirements was the spring of ineffable repose to His own Spirit, so in the same track does He invite all to follow Him, with the assurance of the same experience.
11:3011:30: Զի լուծ իմ քա՛ղցր է. եւ բեռն իմ փոքրոգի՛։
30 որովհետեւ իմ լուծը քաղցր է եւ իմ բեռը՝ թեթեւ»:
30 Վասն զի իմ լուծս քաղցր է եւ իմ բեռս թեթեւ»։
Զի լուծ իմ քաղցր է, եւ բեռն իմ` փոքրոգի:

11:30: Զի լուծ իմ քա՛ղցր է. եւ բեռն իմ փոքրոգի՛։
30 որովհետեւ իմ լուծը քաղցր է եւ իմ բեռը՝ թեթեւ»:
30 Վասն զի իմ լուծս քաղցր է եւ իմ բեռս թեթեւ»։
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11:3030: ибо иго Мое благо, и бремя Мое легко.
11:30  ὁ γὰρ ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν.
11:30. ὁ (the-one) γὰρ (therefore) ζυγός (a-yoke) μου (of-me) χρηστὸς (afforded) καὶ (and) τὸ (the-one) φορτίον (a-beareelet) μου (of-me) ἐλαφρόν (eased) ἐστιν. (it-be)
11:30. iugum enim meum suave est et onus meum leve estFor my yoke is sweet and my burden light.
30. For my yoke is easy, and my burden is light.
For my yoke [is] easy, and my burden is light:

30: ибо иго Мое благо, и бремя Мое легко.
11:30  ὁ γὰρ ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν.
11:30. iugum enim meum suave est et onus meum leve est
For my yoke is sweet and my burden light.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30 При рассмотрении этого стиха предлагались вопросы: каким образом иго Христа может быть благим и бремя Его легким, когда Он Сам говорил, что «тесны врата и узок путь, ведущие в жизнь» (Мф VII:14)? На этот вопрос отвечали, что то, что представляется вначале тесным, с течением времени является приятным вследствие неистощимой любви. В таком духе отвечают на этот вопрос, напр., Августин и некоторые позднейшие экзегеты.
Adam Clarke: Commentary on the Bible - 1831
11:30: For my yoke is easy - My Gospel imposes nothing that is difficult; on the contrary, it provides for the complete removal of all that which oppresses and renders man miserable, viz. sin. The commandments of Christ are not grievous. Hear the whole: Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself. Can any thing be more congenial to the nature of man than love? - such a love as is inspired by God, and in which the soul rests supremely satisfied and infinitely happy? Taste, and know, by experience, how good the Lord is, and how worthy his yoke is to be taken, borne, and loved. This most tender invitation of the compassionate Jesus is sufficient to inspire the most diffident soul with confidence. See on Mar 8:34 (note).
Creeshna, the incarnate God of the Hindoos, is represented in the Geeta addressing one of his beloved disciples thus: "I am the creator of all things, and all things proceed from me. Those who are endued with spiritual wisdom, believe this, and worship me: their very hearts and minds are in me; they rejoice among themselves, and delight in speaking of my name, and teaching one another my doctrine. I gladly inspire those who are constantly employed in my service with that use of reason by which they come unto me; and, in compassion, I stand in my own nature, and dissipate the darkness of their ignorance with the light of the lamp of wisdom." Bhagvat Geeta, p. 84.
The word עול aval, among the Jews, which we properly enough translate yoke, signified not only that sort of neck-harness by which bullocks drew in wagons, carts, or in the plough; but also any kind of bond, or obligation, to do some particular thing, or to do some particular work. By them it is applied to the following things: -
1. The yoke of the Kingdom of heaven, עול מלכות השמים obedience to the revealed will of God.
2. The yoke of the Law, עול הורה the necessity of obeying all the rites, ceremonies, etc., of the Mosaic institution.
3. The yoke of the Precept, עול מצוה the necessity of performing that particular obligation by which any person had bound himself, such as that of the Nazarite, etc.
4. The yoke of Repentance, עול של השוכה without which, they knew, they could not enter into the kingdom of heaven. With the Jews, repentance not only implied forsaking sin, but fasting, mortification, etc.
5. The yoke of Faith, עול אמונה the necessity of believing in the promised Messiah.
6. The Divine yoke, עול רלעילא the obligation to live a spiritual life; a life of thanksgiving and gratitude unto God.
In Shemoth Rabba it is said: "Because the ten tribes did not take the yoke of the holy and blessed God upon them, therefore Sennacherib led them into captivity."
Christ's yoke means, the obligation to receive him as the Messiah, to believe his doctrine, and to be in all things conformed to his Word and to his Spirit.
Albert Barnes: Notes on the Bible - 1834
11:30: My yoke is easy ... - That is, the services that I shall require are easily rendered. They are not burdensome, like all other systems of religion. So the Christian always finds them. In coming to him there is "a peace which passeth all understanding;" in believing in him, "joy;" in following him "through evil and good report," a comfort "which the world giveth not;" in bearing trials and in persecution, "the hope of glory;" and in keeping his commandments, great reward.
Remarks On Matthew 11
1. A spirit of inquiry about the person and works of Christ is especially proper, Mat 11:2-3. John was solicitous to ascertain his true character, and nothing is of more importance for all than to understand his true character. Upon him depends all the hope that man has of happiness beyond the grave. He saves, or man must perish. "He" will save, or we must die foRev_er. With what earnestness, therefore, should the old and the young inquire into his character. Our eternal all demands it; and while this is delayed, we are endangering our everlasting felicity.
2. Clear proof has been furnished that Jesus is the Christ and can save us, Mat 11:4-5. If his miracles did not prove that he came from God, nothing can prove it. If he could open the eyes of the blind, then he can enlighten the sinner; if he could unstop the ears of the deaf, then he can cause us to hear and live; if he could heal the sick, and make the lame walk, then he can heal our spiritual maladies, and make us walk in the way of life; if he could raise the dead, then he can raise those dead in sin, and breathe into us the breath of eternal life. If he was willing to do all this for the body which is soon to perish, then he will be much more willing to do it for the soul, that never dies. Then the poor, lost sinner may come and live.
3. We see in this chapter Christ's manner of praising or complimenting men, Mat 11:7-15. He gave, in no measured terms, his exalted opinion of John - gave him praise which had been bestowed on no other mortal ranked him far above the purest and sublimest of the prophets. But this was not done in the presence of John, "nor was it done in the presence of those who would inform John of it." It was when the disciples of John had "departed," and his commendation of John was spoken to "the multitude," Mat 11:7. He waited until his disciples were gone, apprehending, doubtless, that they would be likely to report what he said in praise of their master, and then expressed his high opinion of his character. The practice of the world is to praise others to their faces, or in the presence of those who will be sure to inform them of it, and to speak evil of them when absent. Jesus delivered his unfavorable opinions of others to the people themselves; their excellences he took pains to commend where they would not be likely to hear of them. He did good to both, and in both pRev_ented the existence of pride.
4. The wicked take much pains, and are often fickle and inconsistent, for the sake of abusing and calumniating religious people, Mat 11:18-19. They found much fault with the Saviour for doing the very same thing which they blamed John for not doing. So it is commonly with people who slander professors of religion. They risk their own characters, to prove that others are hypocrites or sinners. The object is not truth, but calumny and opposition to religion; and hitherto no means have been too base or too wicked to pour contempt on the followers of Christ.
5. The purest characters may expect the shaft of calumny and malice, and often in proportion to their purity, Mat 11:19. Even the Saviour of the world was accused of being intemperate and a glutton. If the only perfectly pure being that ever trod the earth was thus accused, let not his followers think that any strange thing has happened to them if they are falsely accused.
6. Judgments will overtake guilty people, and cities, and nations, Mat 11:21-22. They fell on Sodom, Tyre, Sidon, and Capernaum. They may long linger; but in due time the hand of God will fall on the wicked, and they will die - foRev_er die.
7. The wicked will suffer in proportion to their privileges, Mat 11:23-24. So it was with Capernaum. And if they of ancient days suffered thus; if more tremendous judgments fell on them than even on guilty Sodom, what shall be the doom of those who go down to hell from this day of light? The Saviour was indeed there a few days; he worked a few miracles; but they had not, as we have, all his instructions; they had not Sunday schools, and Bible classes, and the stated preaching of the gospel, nor was the world blessed then, as now, with extensive and powerful Rev_ivals of religion. How awful must be the doom of those who are educated in the ways of religion - who are instructed from Sabbath to Sabbath - who grow up amid the means of grace - and then are lost!
8. The poor and needy; the weary and heavy-ladened; the soul sick of sin and of the world; the sinner conscious of guilt and afraid to die, may come to Jesus Christ and live, Mat 11:28-30. The invitation is wide as the world. The child and the old man may seek and find salvation at the feet of the same Saviour. No child is too young; no man is too old: no one is too great a sinner. Christ is "full" of mercy, and all who come shall find peace. O how should we, in this sinful and miserable world, borne down with sin, and exposed each moment to death - how should we come and find the peace which he has promised to all, and take the yoke which all have found to be light!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:30: my yoke: Pro 3:17; Mic 6:8; Act 15:10, Act 15:28; Gal 5:1, Gal 5:18; Jo1 5:3
burden: Joh 16:33; Co2 1:4, Co2 1:5, Co2 4:17, Co2 12:9, Co2 12:10; Phi 4:13
Geneva 1599
11:30 For my yoke [is] (k) easy, and my burden is light.
(k) May easily be carried. For his commandments are not grievous, for all who are born of God overcome the world; (1Jn 5:4).
John Gill
11:30 For my yoke is easy, and my burden is light. Christ calls a profession of faith in him, and subjection to his ordinances, a yoke, in allusion to the law of Moses, and in distinction from it; and a "burden", with respect to the very heavy ones the Scribes and Pharisees laid upon the shoulders of the people, obliging them to a strict observance of them; though of a different nature from either of them; "for his commandments are not grievous", hard and heavy to be borne, as their's were, but "easy and light": not that they are so to unregenerate men, or are easily performed by the strength of nature, and power of men's free will: but they are good and amiable, and lovely in their own nature, and are cheerfully complied with, and abundance of spiritual pleasure and delight is enjoyed in them by believers, when they have the presence of God, the assistance of his Spirit, and the discoveries of his love. Moreover, the commands of Christ, and the ordinances of the Gospel, are so in comparison of the law of Moses; which required perfect obedience, but gave no strength to perform, and threatened with condemnation and death, in case of the least failure; and of the numerous, and some very severe rites and usages of the ceremonial law; and of the bulky and heavy traditions of the elders, and ordinances of men.
John Wesley
11:30 For my yoke is easy - Or rather gracious, sweet, benign, delightful: and my burden - Contrary to those of men, is ease, liberty, and honour.
Robert Jamieson, A. R. Fausset and David Brown
11:30 For my yoke is easy, and my burden is light--Matchless paradox, even among the paradoxically couched maxims in which our Lord delights! That rest which the soul experiences when once safe under Christ's wing makes all yokes easy, all burdens light.