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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, we have, I. Christ's clearing of the law of the fourth commandment concerning the sabbath-day, and vindicating it from some superstitious notions advanced by the Jewish teachers; showing that works of necessity and mercy are to be done on that day, ver. 1-13. II. The prudence, humility, and self-denial of our Lord Jesus in working his miracles, ver. 14-21. III. Christ's answer to the blasphemous cavils and calumnies of the scribes and Pharisees, who imputed his casting out devils to a compact with the devil, ver. 22-37. IV. Christ's reply to a tempting demand of the scribes and Pharisees, challenging him to show them a sign from heaven, ver. 38-45. V. Christ's judgment about his kindred and relations, ver. 46-50.
Adam Clarke: Commentary on the Bible - 1831
Jesus and his disciples go through the cornfields on the Sabbath, and the latter pluck and eat some of the ears, at which the Pharisees take offense, Mat 12:1, Mat 12:2. Our Lord vindicates them, Mat 12:3-8. The man with the withered hand cured, Mat 12:9-13. The Pharisees seek his destruction, Mat 12:14. He heals the multitudes, and fulfils certain prophecies, Mat 12:15-21. Heals the blind and dumb demoniac, Mat 12:22, Mat 12:23. The malice of the Pharisees reproved by our Lord, Mat 12:24-30. The sin against the Holy Ghost, Mat 12:31, Mat 12:32. Good and bad trees known by their fruits-evil and good men by their conduct, Mat 12:33-37. Jonah, a sign of Christ's death and resurrection, Mat 12:38-40. The men of Nineveh and the queen of the south shall rise up in the judgment against the Jews, Mat 12:41, Mat 12:42. Of the unclean spirit, Mat 12:43-45. Christ's mother and brethren seek him, Mat 12:46-50.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 12:1, Christ reproves the blindness of the Pharisees concerning the breach of the sabbath, Mat 12:3, by scripture, Mat 12:9, by reason, Mat 12:13. and by a miracle; Mat 12:22, He heals a man possessed that was blind and dumb; Mat 12:24, and confuting the absurd charge of casting out devils by Beelzebub, he shows that blasphemy against the Holy Ghost shall never be forgiven; Mat 12:36, Account shall be made of idle words; Mat 12:38, He rebukes the unfaithful, who seek after a sign, Mat 12:46. and shows who is his brother, sister, and mother.
12:112:1: Յայնժամ գնաց Յիսուս ընդ արտորա՛յսն նոցա ՚ի շաբաթու. եւ աշակերտքն նորա քաղցեա՛ն, եւ սկսան հասկ կորզե՛լ եւ ուտել։
11 Յիսուս, շաբաթ օրով, անցաւ արտերի միջով. նրա աշակերտները քաղցած էին եւ սկսեցին հասկ պոկել եւ ուտել
12 Յիսուս շաբաթ օր մը կ’երթար արտերուն մէջէն, երբ իր աշակերտները անօթեցան, սկսան ցորենի հասկեր փրցնել եւ ուտել։
Յայնժամ գնաց Յիսուս ընդ արտորայսն նոցա ի շաբաթու, եւ աշակերտքն նորա քաղցեան եւ սկսան հասկ կորզել եւ ուտել:

12:1: Յայնժամ գնաց Յիսուս ընդ արտորա՛յսն նոցա ՚ի շաբաթու. եւ աշակերտքն նորա քաղցեա՛ն, եւ սկսան հասկ կորզե՛լ եւ ուտել։
11 Յիսուս, շաբաթ օրով, անցաւ արտերի միջով. նրա աշակերտները քաղցած էին եւ սկսեցին հասկ պոկել եւ ուտել
12 Յիսուս շաբաթ օր մը կ’երթար արտերուն մէջէն, երբ իր աշակերտները անօթեցան, սկսան ցորենի հասկեր փրցնել եւ ուտել։
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12:11: В то время проходил Иисус в субботу засеянными полями; ученики же Его взалкали и начали срывать колосья и есть.
12:1  ἐν ἐκείνῳ τῶ καιρῶ ἐπορεύθη ὁ ἰησοῦς τοῖς σάββασιν διὰ τῶν σπορίμων· οἱ δὲ μαθηταὶ αὐτοῦ ἐπείνασαν, καὶ ἤρξαντο τίλλειν στάχυας καὶ ἐσθίειν.
12:1. Ἐν (In) ἐκείνῳ (unto-the-one-thither) τῷ (unto-the-one) καιρῷ (unto-a-time) ἐπορεύθη (it-was-traversed-of,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τοῖς (unto-the-ones) σάββασιν (unto-sabbaths) διὰ (through) τῶν (of-the-ones) σπορίμων : ( of-whorlee-belonged-to ) οἱ (the-ones) δὲ (moreover) μαθηταὶ (learners) αὐτοῦ (of-it) ἐπείνασαν, (they-hungered-unto,"καὶ (and) ἤρξαντο ( they-firsted ) τίλλειν (to-pull) στάχυας (to-cobs) καὶ (and) ἐσθίειν. (to-eat-belong)
12:1. in illo tempore abiit Iesus sabbato per sata discipuli autem eius esurientes coeperunt vellere spicas et manducareAt that time Jesus went through the corn on the sabbath: and his disciples being hungry, began to pluck the ears, and to eat.
1. At that season Jesus went on the sabbath day through the cornfields; and his disciples were an hungred, and began to pluck ears of corn, and to eat.
12:1. At that time, Jesus went out through the ripe grain on the Sabbath. And his disciples, being hungry, began to separate the grain and to eat.
12:1. At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.
At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat:

1: В то время проходил Иисус в субботу засеянными полями; ученики же Его взалкали и начали срывать колосья и есть.
12:1  ἐν ἐκείνῳ τῶ καιρῶ ἐπορεύθη ὁ ἰησοῦς τοῖς σάββασιν διὰ τῶν σπορίμων· οἱ δὲ μαθηταὶ αὐτοῦ ἐπείνασαν, καὶ ἤρξαντο τίλλειν στάχυας καὶ ἐσθίειν.
12:1. in illo tempore abiit Iesus sabbato per sata discipuli autem eius esurientes coeperunt vellere spicas et manducare
At that time Jesus went through the corn on the sabbath: and his disciples being hungry, began to pluck the ears, and to eat.
12:1. At that time, Jesus went out through the ripe grain on the Sabbath. And his disciples, being hungry, began to separate the grain and to eat.
12:1. At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк II:23; Лк VI:1). По существу рассказ у трех евангелистов одинаков, но в выражениях заметна разница. Выражение «в то время» следует считать здесь столь же неопределенным, как и другие выражения подобного же рода, уже рассмотренные («тогда», «в те дни» и проч.). Они и здесь служат больше для связи речи, чем для обозначения времени, и нет никакой надобности предполагать, что Мф XII:1–8 было как раз «во время» или непосредственно после речей Христа, изложенных в конце XI главы. По мнению многих толкователей, события, о которых рассказывает здесь Матфей, совершились или незадолго до 2-й Пасхи служения Христа (2-й год служения Христа по нашему счету 28-й), или же вскоре после нее; если была жатва ячменя, то незадолго до Пасхи; если пшеницы, то вскоре после Пасхи. Значит, на этой Пасхе Спаситель не был в Иерусалиме. До смерти Спасителя оставался целый год. На основании показания Луки (en sabbatw deuteropwtw) некоторые думают, что эта было в первую субботу после Пасхи 28 года. Иисус Христос проходил с учениками по засеянным полям в субботу. Едва ли это путешествие по полям было совершено с намерением показать, что Спаситель нарушает (luwn) отеческие законы, и чтобы ученики ядением нарушили закон о субботе (Феофил.). Точно также нет надобности предполагать, что с Иисусом Христом, кроме учеников, шло еще и множество народа. Срывание учениками колосьев произошло «в субботы» (toiV sabbasin), — в греч. множ. число. Но, как показывает Цан, термин «суббота» и «субботы» употреблялся безразлично, что видно из Мф XII:1, 5, 10–12; XXVIII:1; Мк I:21; Лк XIII:10; Деян XVII:2.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. 2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. 3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4 How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? 5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? 6 But I say unto you, That in this place is one greater than the temple. 7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8 For the Son of man is Lord even of the sabbath day. 9 And when he was departed thence, he went into their synagogue: 10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. 11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. 13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.

The Jewish teachers had corrupted many of the commandments, by interpreting them more loosely than they were intended; a mistake which Christ discovered and rectified (ch. v.) in his sermon on the mount: but concerning the fourth commandment, they had erred in the other extreme, and interpreted it too strictly. Note, it is common for men of corrupt minds, by their zeal in rituals, and the external services of religion, to think to atone for the looseness of their morals. But they are cursed who add to, as well as they who take from, the words of this book, Rev. xxii. 16, 19; Prov. xxx. 6.

Now that which our Lord Jesus here lays down is, that the works of necessity and mercy are lawful on the sabbath day, which the Jews in many instances were taught to make a scruple of. Christ's industrious explanation of the fourth commandment, intimates its perpetual obligation to the religious observation of one day in seven, as a holy sabbath. He would not expound a law that was immediately to expire, but doubtless intended hereby to settle a point which would be of use to his church in all ages; and so it is to teach us, that our Christian sabbath, though under the direction of the fourth commandment, is not under the injunctions of the Jewish elders.

It is usual to settle the meaning of a law by judgments given upon cases that happen in fact, and in like manner is the meaning of this law settled. Here are two passages of story put together for this purpose, happening at some distance of time from each other, and of a different nature, but both answering this intention.

I. Christ, by justifying his disciples in plucking the ears of corn on the sabbath-day, shows that works of necessity are lawful on that day. Now here observe,

1. What it was that the disciples did. They were following their Master one sabbath day through a corn-field; it is likely they were going to the synagogue (v. 9), for it becomes not Christ's disciples to take idle walks on that day, and they were hungry; let it be no disparagement to our Master's house-keeping. But we will suppose they were so intent upon the sabbath work, that they forgot to eat bread; had spent so much time in their morning worship, that they had no time for their morning meal, but came out fasting, because they would not come late to the synagogue. Providence ordered it that they went through the corn, and there they were supplied. Note, God has many ways of bringing suitable provision to his people when they need it, and will take particular care of them when they are going to the synagogue, as of old for them that went up to Jerusalem to worship (Ps. lxxxiv. 6, 7), for whose use the rain filled the pools: while we are in the way of duty, Jehovah-jireh, let God alone to provide for us. Being in the corn-fields, they began to pluck the ears of corn; the law of God allowed this (Deut. xxiii. 25), to teach people to be neighbourly, and not to insist upon property in a small matter, whereby another may be benefited. This was but slender provision for Christ and his disciples, but it was the best they had, and they were content with it. The famous Mr. Ball, of Whitmore, used to say he had two dishes of meat to his sabbath dinner, a dish of hot milk, and a dish of cold, and he had enough and enough.

2. What was the offence that the Pharisees took at this. It was but a dry breakfast, yet the Pharisees would not let them eat that in quietness. They did not quarrel with them for taking another man's corn (they were no great zealots for justice), but for doing it on the sabbath day; for plucking and rubbing the ears of corn of that day was expressly forbidden by the tradition of the elders, for this reason, because it was a kind of reaping.

Note, It is no new thing for the most harmless and innocent actions of Christ's disciples to be evil spoken of, and reflected upon as unlawful, especially by those who are zealous for their own inventions and impositions. The Pharisees complained of them to their Master for doing that which it was not lawful to do. Note, Those are no friends to Christ and his disciples, who make that to be unlawful which God has not made to be so.

3. What was Christ's answer to this cavil of the Pharisees. The disciples could say little for themselves, especially because those who quarrelled with them seemed to have the strictness of the sabbath sanctification on their side; and it is safest to err on that hand: but Christ came to free his followers, not only from the corruptions of the Pharisees, but from their unscriptural impositions, and therefore has something to say for them, and justifies what they did, though it was a transgression of the canon.

(1.) He justifies them by precedents, which were allowed to be good by the Pharisees themselves.

[1.] He urges an ancient instance of David, who in a case of necessity did that which otherwise he ought not to have done (v. 3, 4); "Have ye not read the story (1 Sam. xxi. 6) of David's eating the show-bread, which by the law was appropriated to the priest?" (Lev. xxiv. 5-9). It is most holy to Aaron and his sons; and (Exod. xxix. 33) a stranger shall not eat of it; yet the priest gave it to David and his men; for though the exception of a case of necessity was not expressed, yet it was implied in that and all other ritual institutions. That which bore out David in eating the show-bread was not his dignity (Uzziah, that invaded the priest's office in the pride of his heart, though a king, was struck with a leprosy for it, 2 Chron. xxvi. 16, &c.), but his hunger. The greatest shall not have their lusts indulged, but the meanest shall have their wants considered. Hunger is a natural desire which cannot be mortified, but must be gratified, and cannot be put off with any thing but meat; therefore we say, It will break through stone walls. Now the Lord is for the body, and allowed his own appointment to be dispensed with in a case of distress; much more might the tradition of the elders be dispensed with. Note, That may be done in a case of necessity which may not be done at another time; there are laws which necessity has not, but it is a law to itself. Men do not despise, but pity, a thief that steals to satisfy his soul when he is hungry, Prov. vi. 30.

[2.] He urges a daily instance of the priests, which they likewise read in the law, and according to which was the constant usage, v. 5. The priests in the temple did a great deal of servile work on the sabbath day; killing, flaying, burning the sacrificed beasts, which in a common case would have been profaning the sabbath; and yet it was never reckoned any transgression of the fourth commandment, because the temple-service required and justified it. This intimates, that those labours are lawful on the sabbath day which are necessary, not only to the support of life, but to the service of the day; as tolling a bell to call the congregation together, travelling to church, and the like. Sabbath rest is to promote, not to hinder, sabbath worship.

(2.) He justifies them by arguments, three cogent ones.

[1.] In this place is one greater than the temple, v. 6. If the temple-service would justify what the priests did in their ministration, the service of Christ would much more justify the disciples in what they did in their attendance upon him. The Jews had an extreme veneration for the temple: it sanctified the gold; Stephen was accused for blaspheming that holy place (Acts vi. 13); but Christ, in a corn-field, was greater than the temple, for in him dwelt not the presence of God symbolically, but all the fulness of the Godhead bodily. Note, If whatever we do, we do it in the name of Christ, and as unto him, it shall be graciously accepted of God, however it may be censured and cavilled at by men.

[2.] God will have mercy and not sacrifice, v. 7. Ceremonial duties must give way to moral, and the natural, royal law of love and self-preservation must take place of ritual observances. This is quoted from Hos. vi. 6. It was used before, ch. ix. 13, in vindication of mercy to the souls of men; here, of mercy to their bodies. The rest of the sabbath was ordained for man's good, in favour of the body, Deut. v. 14. Now no law must be construed so as to contradict its own end. If you had known what this means, had known what it is to be of a merciful disposition, you would have been sorry that they were forced to do this to satisfy their hunger, and would not have condemned the guiltless. Note, First, Ignorance is the cause of our rash and uncharitable censures of our brethren. Secondly, It is not enough for us to know the scriptures, but we must labour to know the meaning of them. Let him that readeth understand. Thirdly, Ignorance of the meaning of the scripture is especially shameful in those who take upon them to teach others.

[3.] The Son of man is Lord even of the sabbath day, v. 8. That law, as all the rest, is put into the hand of Christ, to be altered, enforced, or dispensed with, as he sees good. It was by the Son that God made the world, and by him he instituted the sabbath in innocency; by him he gave the ten commandments at mount Sinai, and as Mediator he is entrusted with the institution of ordinances, and to make what changes he thought fit; and particularly, as being Lord of the sabbath, he was authorized to make such an alteration of that day, as that it should become the Lord's day, the Lord Christ's day. And if Christ be the Lord of the sabbath, it is fit the day and all the work of it should be dedicated to him. By virtue of this power Christ here enacts, that works of necessity, if they be really such, and not a pretended and self-created necessity, are lawful on the sabbath day; and this explication of the law plainly shows that it was to be perpetual. Exceptio firmat regulam--The exception confirms the rule.

Christ having thus silenced the Pharisees, and got clear of them (v. 9), departed, and went into their synagogue, the synagogue of these Pharisees, in which they presided, and toward which he was going, when they picked this quarrel with him. Note, First, We must take heed lest any thing that occurs in our way to holy ordinances unfit us for, or divert us from, our due attendance on them. Let us proceed in the way of our duty, notwithstanding the artifices of Satan, who endeavours, by the perverse disputings of men of corrupt minds, and many other ways, to ruffle and discompose us. Secondly, We must not, for the sake of private feuds and personal piques, draw back from public worship. Though the Pharisees had thus maliciously cavilled at Christ, yet he went into their synagogue. Satan gains this point, if, by sowing discord among brethren, he prevail to drive them, or any of them, from the synagogue, and the communion of the faithful.

II. Christ, by healing the man that had the withered hand on the sabbath day, shows that works of mercy are lawful and proper to be done on that day. The work of necessity was done by the disciples, and justified by him; the work of mercy was done by himself; the works of mercy were his works of necessity; it was his meat and drink to do good. I must preach, says he, Luke iv. 43. This cure is recorded for the sake of the time when it was wrought, on the sabbath.

Here is, 1. The affliction that this poor man was in; his hand was withered so that he was utterly disabled to get his living by working with his hands. St. Jerome says, that the gospel of Matthew in Hebrew, used by the Nazarenes and Ebionites, adds this circumstance to this story of the man with the withered hand, that he was Cæmentarius--a bricklayer, and applied himself to Christ thus; "Lord, I am a bricklayer, and have got my living by my labour (manibus victum quæritans); I beseech thee, O Jesus, restore me the use of my hand, that I may not be obliged to beg my bread" (ne turpiter mendicem cibos). Hieron. in loc. This poor man was in the synagogue. Note, Those who can do but little, or have but little to do for the world, must do so much the more for their souls; as the rich, the aged, and the infirm.

2. A spiteful question which the Pharisees put to Christ upon the sight of this man. They asked him, saying, Is it lawful to heal? We read not here of any address this poor man made to Christ for a cure, but they observed Christ began to take notice of him, and knew it was usual for him to be found of those that sought him not, and therefore with their badness they anticipated his goodness, and started this case as a stumbling-block in the way of doing good; Is it lawful to heal on the sabbath-day? Whether it was lawful for physicians to heal on that day or not, which was the thing disputed in their books, one would think it past dispute, that it is lawful for prophets to heal, for him to heal who discovered a divine power and goodness in all he did of this kind, and manifested himself to be sent of God. Did ever any ask, whether it is lawful for God to heal, to send his word and heal? It is true, Christ was now made under the law, by a voluntary submission to it, but he was never made under the precepts of the elders. Is it lawful to heal? To enquire into the lawfulness and unlawfulness of actions is very good, and we cannot apply ourselves to any with such enquiries more fitly than to Christ; but they asked here, not that they might be instructed by him, but that they might accuse him. If he should say that it was lawful to heal on the sabbath day, they would accuse him of a contradiction to the fourth commandment; to so great a degree of superstition had the Pharisees brought the sabbath rest, that, unless in peril of life, they allowed not any medicinal operations on the sabbath day. If he should say that it was not lawful, they would accuse him of partiality, having lately justified his disciples in plucking the ears of corn on that day.

3. Christ's answer to this question, by way of appeal to themselves, and their own opinion and practice, v. 11, 12. In case a sheep (though but one, of which the loss would not be very great) should fall into a pit on the sabbath day, would they not lift it out? No doubt they might do it, the fourth commandment allows it; they must do it, for a merciful man regardeth the life of his beast, and for their parts they would do it, rather than lose a sheep; does Christ take care for sheep? Yes, he does; he preserves and provides for both man and beast. But here he says it for our sakes (1 Cor. ix. 9, 10), and hence argues, How much then is a man better than a sheep? Sheep are not only harmless but useful creatures, and are prized and tended accordingly; yet a man is here preferred far before them. Note, Man, in respect of his being, is a great deal better, and more valuable, than the best of the brute creatures: man is a reasonable creature, capable of knowing, loving, and glorifying God, and therefore is better than a sheep. The sacrifice of a sheep could therefore not atone for the sin of a soul. They do not consider this, who are more solicitous for the education, preservation, and supply of their horses and dogs than of God's poor, or perhaps their own household.

Hence Christ infers a truth, which, even at first sight, appears very reasonable and good-natured; that it is lawful to do well on the sabbath days; they had asked, Is it lawful to hear? Christ proves it is lawful to do well, and let any one judge whether healing, as Christ healed, was not doing well. Note, There are more ways of doing well upon sabbath days, than by the duties of God's immediate worship; attending the sick, relieving the poor, helping those who are fallen into sudden distress, and call for speedy relief; this is doing good: and this must be done from a principle of love and charity, with humility and self-denial, and a heavenly frame of spirit, and this is doing well, and it shall be accepted, Gen. iv. 7.

4. Christ's curing of the man, notwithstanding the offence which he foresaw the Pharisees would take at it, v. 13. Though they could not answer Christ's arguments, they were resolved to persist in their prejudice and enmity; but Christ went on with his work notwithstanding. Note, Duty is not to be left undone, nor opportunities of doing good neglected, for fear of giving offence. Now the manner of the cure is observable; he said to the man, "Stretch forth thy hand, exert thyself as well as thou canst;" and he did so, and it was restored whole. This, as other cures Christ wrought, had a spiritual significancy. (1.) By nature our hands are withered, we are utterly unable of ourselves to doing any thing that is good. (2.) It is Christ only, by the power of his grace, that cures us; he heals the withered hand by putting life into the dead soul, works in us both to will and to do. (3.) In order to our cure, he commands us to stretch forth our hands, to improve our natural powers, and do as well as we can; to stretch them out in prayer to God, to stretch them out to lay hold on Christ by faith, to stretch them out in holy endeavours. Now this man could not stretch forth his withered hand of himself, any more than the impotent man could arise and carry his bed, or Lazarus come forth out of his grave; yet Christ bid him do it. God's commands to us to do the duty which of ourselves we are not able to do are no more absurd or unjust, than this command to the man with the withered hand, to stretch it forth; for with the command, there is a promise of grace which is given by the word. Turn ye at my reproof, and I will pour out my Spirit, Prov. i. 23. Those who perish are as inexcusable as this man would have been, if he had not attempted to stretch forth his hand, and so had not been healed. But those who are saved have no more to boast of than this man had of contributing to his own cure, by stretching forth his hand, but are as much indebted to the power and grace of Christ as he was.
Adam Clarke: Commentary on the Bible - 1831
12:1: At that time Jesus went on the Sabbath-day through the corn - "The time is determined by Luke in these words, εν σαββατω δευτεροπρωτω, that is, on the Sabbath from the second-first.
"Provision was made by the Divine law that the sheaf of first-fruits should be offered on the second day of the pass-over week, Lev 23:10, Lev 23:11. On the morrow after the Sabbath, the priest shall shake (or wave) it. Not on the morrow after the ordinary Sabbath of the week, but the morrow after the first of the pass-over week, which was a Sabbatic day, Exo 12:16; Lev 23:7. Hence the seventy, επαυριον της πρωτης, the morrow of the first day; the Chaldee, the morrow after the holy day. The rabbins, Solomon and Menachen, have it, On the morrow after the first day of the pass-over feast; of which mention had been made in the verses foregoing.
"But now, from the second day of the pass-over solemnity, wherein the sheaf was offered, were numbered seven weeks to pentecost: for the day of the sheaf, and the day of pentecost did mutually respect each other; for on this second day of the pass-over, the offering of the sheaf was supplicatory, and by way of prayer, beseeching a blessing upon the new corn, and leave to eat it, and to pot in the sickle into the standing corn. Now, the offering of the first-fruit loaves on the day of pentecost, (Lev 23:15-17), did respect the giving of thanks for the finishing and housing of the barley-harvest. Therefore, in regard of this relation, these two solemnities were linked together, that both might respect the harvest; that, the harvest beginning; this, the harvest ended: this depended on that, and was numbered seven weeks after it. Therefore, the computation of the time coming between could not but carry with it the memory of that second day of the pass-over week; and hence pentecost is called the feast of weeks, Deu 16:10. The true calculation of the time between could not otherwise be retained, as to Sabbaths, but by numbering thus: this is σαββατον δευτεροπρωτον, the first Sabbath after the second day of the pass-over. This is δευτεροδευρερον, the second Sabbath after that second day. And so of the rest. In the Jerusalem Talmud, the word שבת פרוטוגמייא shebeth protogamiya, the Sabbath, πρωτογαμιας, of the first marriage, is a composition not very unlike." Lightfoot.
His disciples were an hungered - Were hungry. The former is a mode of expression totally obsolete. How near does the translation of this verse come to our ancient mother-tongue, the Anglo-Saxon! - The Healer went on rest-day over acres: truly his learning knights hungred, and they began to pluck the ear and eaten - We may well wonder at the extreme poverty of Christ and his disciples. He was himself present with them, and yet permitted them to lack bread! A man, therefore, is not forsaken of God because he is in want. It is more honorable to suffer the want of all temporal things in fellowship with Christ and his followers, than to have all things in abundance in connection with the world.
Albert Barnes: Notes on the Bible - 1834
12:1: Mat 12:1-8. The account contained in these verses is also recorded in Mar 2:23-28, and Luk 6:1-5.
At that time - Luke Luk 6:1 fixes the time more particularly. He says that it was "the second Sabbath after the first." To understand this, it is proper to remark that the "Passover" was observed during the month "Abib," or Nisan, answering to the latter part of March and the first of April. The feast was held seven days, commencing on the fourteenth day of the month Exo. 12:1-28; Exo 23:15, on the "second" day of the paschal week. The law required that a sheaf of "barley" should be offered up as the first-fruits of the harvest, Lev 23:10-11. From this day was reckoned seven weeks to the feast of "Pentecost" Lev 23:15-16, called also the feast of weeks Deu 16:10, and the feast of the harvest, Exo 23:16. This second day in the feast of the Passover, or of unleavened bread, was the beginning, therefore, from which they reckoned toward the Pentecost. The Sabbath in the week following would be the "second Sabbath" after this first one in the reckoning, and this was doubtless the time mentioned when Christ went through the fields. It should be further mentioned, that in Judea the barley harvest commences about the beginning of May, and both that and the wheat harvest are over by the twentieth. Barley is in full ear in the beginning of April. There is no improbability, therefore, in this narrative on account of the season of the year. This feast was always held at Jerusalem.
Through the corn - Through the "barley," or "wheat." The word "corn," as used in our translation of the Bible, has no reference to "maize," or "Indian corn," as it has with us. Indian corn was unknown until the discovery of America, and it is scarcely probable that the translators knew anything about it. The word "corn" was applied, as it is still in England, to wheat, rye, oats, and barley. This explains the circumstance that they "rubbed it in their hands" Luk 6:1 to separate the grain from the chaff.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: went: Mar 2:23-28; Luk 6:1-5
to pluck: Deu 23:25
Geneva 1599
12:1 At (1) that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.
(1) Of the true sanctifying of the sabbath, and the breaking of it.
John Gill
12:1 At that time Jesus went on the sabbath day through the corn,.... That is, the corn fields, as the other evangelists express it. It being on a sabbath day, it is very probable, that Christ and his disciples were going to some public place of worship, the way to which lay through some fields of corn, which were now ripe: for Luke says, it was on the "second sabbath after the first", or rather "the first sabbath after the second"; that is, the first sabbath after the second day of the passover, when the sheaf of the first fruit was offered, and harvest was begun.
And his disciples were an hungered; it being in the morning before they had broke their fast; and this circumstance is mentioned to show the reason of the following action, and to excuse it: at which the Pharisees were so much offended, and of which they accused them, as having done what was very criminal:
and began to pluck the ears of corn, and to eat; Luke adds, "rubbing them in their hands"; and so here in the Syriac, Arabic, and Persic versions, it is rendered, "they began to rub": as they passed along, they plucked off the ears of corn, either barley or wheat, and rubbed them in their hands, to get the grain clear of the husk, or beard, and eat them; contenting themselves with such mean and unprepared food, when the Jews on that day fed on the best of dainties (e).
(e) Vid. Maimon. Hilch. Sabbat, c. 30. sect. 7, 8, 9, 10.
John Wesley
12:1 His disciples plucked the ears of corn, and ate - Just what sufficed for present necessity: dried corn was a common food among the Jews. Mk 2:23; Lk 6:1.
Robert Jamieson, A. R. Fausset and David Brown
12:1 PLUCKING CORN EARS ON THE SABBATH DAY. ( = Mk 2:23-28; Lk 6:1-5). (Mt 12:1-8)
At that time Jesus went on the sabbath day through the corn--"the cornfields" (Mk 2:23; Lk 6:1).
and his disciples were an hungered--not as one may be before his regular meals; but evidently from shortness of provisions: for Jesus defends their plucking the corn-ears and eating them on the plea of necessity.
and began to pluck the ears of corn, and to eat--"rubbing them in their hands" (Lk 6:1).
12:212:2: Փարիսեցիքն իբրեւ տեսին՝ ասեն ցնա. Ահաւանիկ աշակերտքն քո գործեն, զոր ո՛չ է արժան գործել ՚ի շաբաթու[204]։ [204] Ոմանք. Ահաւասիկ աշա՛՛... զոր չէ արժան գոր՛՛։
2 Փարիսեցիները երբ այս տեսան, Յիսուսին ասացին. «Ահա քո աշակերտները անում են մի բան, որ շաբաթ օրն անել օրինաւոր չէ»
2 Փարիսեցիները երբ տեսան, ըսին անոր. «Ահա քու աշակերտներդ կը գործեն, մինչդեռ արտօնուած չէ շաբաթ օրը գործել»։
Փարիսեցիքն իբրեւ տեսին, ասեն ցնա. Ահաւանիկ աշակերտքն քո գործեն զոր ոչ է արժան գործել ի շաբաթու:

12:2: Փարիսեցիքն իբրեւ տեսին՝ ասեն ցնա. Ահաւանիկ աշակերտքն քո գործեն, զոր ո՛չ է արժան գործել ՚ի շաբաթու[204]։
[204] Ոմանք. Ահաւասիկ աշա՛՛... զոր չէ արժան գոր՛՛։
2 Փարիսեցիները երբ այս տեսան, Յիսուսին ասացին. «Ահա քո աշակերտները անում են մի բան, որ շաբաթ օրն անել օրինաւոր չէ»
2 Փարիսեցիները երբ տեսան, ըսին անոր. «Ահա քու աշակերտներդ կը գործեն, մինչդեռ արտօնուած չէ շաբաթ օրը գործել»։
zohrab-1805▾ eastern-1994▾ western am▾
12:22: Фарисеи, увидев это, сказали Ему: вот, ученики Твои делают, чего не должно делать в субботу.
12:2  οἱ δὲ φαρισαῖοι ἰδόντες εἶπαν αὐτῶ, ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ.
12:2. οἱ (The-ones) δὲ (moreover) Φαρισαῖοι ( Faris-belonged ) ἰδόντες ( having-had-seen ) εἶπαν (they-said) αὐτῷ (unto-it," Ἰδοὺ ( Thou-should-have-had-seen ,"οἱ (the-ones) μαθηταί (learners) σου (of-thee) ποιοῦσιν (they-do-unto) ὃ (to-which) οὐκ (not) ἔξεστιν (it-be-out) ποιεῖν (to-do-unto) ἐν (in) σαββάτῳ. (unto-a-sabbath)
12:2. Pharisaei autem videntes dixerunt ei ecce discipuli tui faciunt quod non licet eis facere sabbatisAnd the Pharisees seeing them, said to him: Behold thy disciples do that which is not lawful to do on the sabbath days.
2. But the Pharisees, when they saw it, said unto him, Behold, thy disciples do that which it is not lawful to do upon the sabbath.
12:2. Then the Pharisees, seeing this, said to him, “Behold, your disciples are doing what is not lawful to do on the Sabbaths.”
12:2. But when the Pharisees saw [it], they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.
But when the Pharisees saw [it], they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day:

2: Фарисеи, увидев это, сказали Ему: вот, ученики Твои делают, чего не должно делать в субботу.
12:2  οἱ δὲ φαρισαῖοι ἰδόντες εἶπαν αὐτῶ, ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ.
12:2. Pharisaei autem videntes dixerunt ei ecce discipuli tui faciunt quod non licet eis facere sabbatis
And the Pharisees seeing them, said to him: Behold thy disciples do that which is not lawful to do on the sabbath days.
12:2. Then the Pharisees, seeing this, said to him, “Behold, your disciples are doing what is not lawful to do on the Sabbaths.”
12:2. But when the Pharisees saw [it], they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 (Мк II:24; Лк VI:2). Срывание колосьев не только не запрещалось в законе, как воровство или похищение чужой собственности, но прямо дозволялось (Втор XXIII:25). Фарисеи, таким образом, обвиняли учеников не за то, что они срывали колосья и ели, а за то, что это происходило в субботу. В Талмуде это ясно запрещено. Срывание и растирание колосьев для отделения зерен от шелухи приравнивалось к молотьбе зерен, которая была одною из 39 рядовых работ, запрещенных в субботу (перечислены у Переферк. Талмуд, т. II, трактата Шаббат, VII:2, с. 44). Фарисеи, очевидно, наблюдали за Спасителем, хотя по тону евангельского рассказа и можно судить, что настоящая встреча отличалась несколько случайным характером. Предположение, что срывание колосьев было запрещено до тех пор, пока не представлялся в храм первый сноп жатвы, ни на чем не основано. Ученики Христа, как видно из Его дальнейших слов, были голодны и потому начали срывать колосья. Слово «делают» не относится к «есть» (ст. 1), а к срыванию колосьев.
Adam Clarke: Commentary on the Bible - 1831
12:2: Thy disciples do that which is not lawful to do - The Jews were so superstitious, concerning the observance of the Sabbath, that in their wars with Antiochus Epiphanes, and the Romans, they thought it a crime even to attempt to defend themselves on the Sabbath: when their enemies observed this, they deterred their operations to that day. It was through this, that Pompey was enabled to take Jerusalem. Dion. Cass. lib. xxxvi.
Those who know not the spirit and design of the divine law are often superstitious to inhumanity, and indulgent to impiety. An intolerant and censorious spirit in religion is one of the greatest curses a man can well fall under.
Albert Barnes: Notes on the Bible - 1834
12:2: Upon the Sabbath day - The Pharisees, doubtless desirous of finding fault with Christ, said that in plucking the grain on the "Sabbath day" they had violated the commandment. Moses had commanded the Hebrews to abstain from all servile work on the Sabbath, Exo 20:10; Exo 35:2-3; Num 15:32-36. On any other day this would have been clearly lawful, for it was permitted, Deu 23:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: Behold: Mat 12:10; Exo 20:9-11, Exo 23:12, Exo 31:15-17, Exo 35:2; Num 15:32-36; Isa 58:13; Mar 3:2-5; Luk 6:6-11, Luk 13:10-17, Luk 23:56; Joh 5:9-11, Joh 5:16, Joh 5:17, Joh 7:21-24; Joh 9:14-16
John Gill
12:2 But when the Pharisees saw it,.... Who went along with him, or followed him, being employed to make observation on his words and actions,
they said unto him; Luke says, "unto them", the disciples: it seems, they took notice of this action both to Christ and his disciples, and first spoke of it to the one, and then to the other, or to both together:
behold thy disciples do that which it is not lawful to do upon the sabbath day! they mention it with astonishment, and indignation. What they refer to, is not their walking on the sabbath day: this they might do, according to their canons, provided they did not exceed two thousand cubits, which were a sabbath day's journey (f) nor was it their passing through the corn fields; though, according to them (g),
"it was not lawful for a man to visit his gardens, "or his fields", on the sabbath day, to see what they want, or how the fruits grow; for such walking is to do his own pleasure.''
But this they knew was not the case of Christ, and his disciples, who were not proprietors of these fields: nor was it merely their plucking the ears of corn, and rubbing and eating them, which were not their own, but another man's; for this, according to the law, in Deut 23:25 was lawful to be done: but what offended the Pharisees was, that it was done on a sabbath day, it being, as they interpret it, a servile work, and all one as reaping; though, in the law just mentioned, it is manifestly distinguished from it. Their rule is (h).
"he that reaps (on the sabbath day) ever so little, is guilty (of stoning), , and "plucking of ears of corn is a derivative of reaping";''
and is all one as its primitive, and punishable with the same kind of death, if done presumptuously: so Philo the Jew observes (i), that the rest of the sabbath not only reached to men, bond and free, and to beasts, but even to trees, and plants; and that ' , "it was not lawful to cut a plant, or branch, or so much as a leaf", on a sabbath day: and it may be what might make this offence of the disciples the more heinous was, that they plucked these ears, and ate them, and so broke their fast before morning prayer; for a man might not eat any thing on a sabbath day until morning prayers were ended in the synagogue, nor indeed on any other day; for they used not to eat bread till after they had offered the daily sacrifice, which was about the third hour of the day, or nine o'clock in the morning; nor did they eat till the fourth hour, or ten o'clock (k).
(f) Ib. c. 27. sect. 1. (g) R. Moses Kotzensis Mitzvot Tora prec. neg. 65. (h) Maimon. Hilch. Sabbat, c. 8. sect. 3. & 7. 1. (i) De Vita Mosis, 1. 2. p. 657. (k) Vid. Targum in Eccl. x. 17. Maimon. Hilch. Tephilla, c. 6. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
12:2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day--The act itself was expressly permitted (Deut 23:25). But as being "servile work," which was prohibited on the sabbath day, it was regarded as sinful.
12:312:3: Եւ նա ասէ ցնոսա. Ո՞չ իցէ ընթերցեալ ձեր՝ զոր արա՛ր Դաւիթ, յորժամ քաղցեաւն, եւ որ ընդ նմայն էին[205]. [205] Ոմանք. Չիցէ ընթերցեալ։
3 Եւ նա նրանց ասաց. «Դուք չէ՞ք կարդացել, թէ ինչ արեց Դաւիթը, երբ քաղց զգաց նա եւ նրանք, որ նրա հետ էին
3 Ան ալ անոնց ըսաւ. «Չէ՞ք կարդացեր դուք Դաւիթին ըրածը։ Երբ անօթեցան ինք ու անոնք որ իրեն հետ էին.
Եւ նա ասէ ցնոսա. Ո՞չ իցէ ընթերցեալ ձեր զոր արար Դաւիթ, յորժամ քաղցեաւն, եւ որ ընդ նմայն էին:

12:3: Եւ նա ասէ ցնոսա. Ո՞չ իցէ ընթերցեալ ձեր՝ զոր արա՛ր Դաւիթ, յորժամ քաղցեաւն, եւ որ ընդ նմայն էին[205].
[205] Ոմանք. Չիցէ ընթերցեալ։
3 Եւ նա նրանց ասաց. «Դուք չէ՞ք կարդացել, թէ ինչ արեց Դաւիթը, երբ քաղց զգաց նա եւ նրանք, որ նրա հետ էին
3 Ան ալ անոնց ըսաւ. «Չէ՞ք կարդացեր դուք Դաւիթին ըրածը։ Երբ անօթեցան ինք ու անոնք որ իրեն հետ էին.
zohrab-1805▾ eastern-1994▾ western am▾
12:33: Он же сказал им: разве вы не читали, что сделал Давид, когда взалкал сам и бывшие с ним?
12:3  ὁ δὲ εἶπεν αὐτοῖς, οὐκ ἀνέγνωτε τί ἐποίησεν δαυὶδ ὅτε ἐπείνασεν καὶ οἱ μετ᾽ αὐτοῦ;
12:3. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Οὐκ (Not) ἀνέγνωτε (ye-had-acquainted-up) τί (to-what-one) ἐποίησεν (it-did-unto,"Δαυεὶδ (a-Daueid,"ὅτε (which-also) ἐπείνασεν (it-hungered-unto) καὶ (and) οἱ (the-ones) μετ' (with) αὐτοῦ; (of-it?"
12:3. at ille dixit eis non legistis quid fecerit David quando esuriit et qui cum eo erantBut he said to them: Have you not read what David did when he was hungry, and they that were with him:
3. But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;
12:3. But he said to them: “Have you not read what David did, when he was hungry, and those who were with him:
12:3. But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;
But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him:

3: Он же сказал им: разве вы не читали, что сделал Давид, когда взалкал сам и бывшие с ним?
12:3  ὁ δὲ εἶπεν αὐτοῖς, οὐκ ἀνέγνωτε τί ἐποίησεν δαυὶδ ὅτε ἐπείνασεν καὶ οἱ μετ᾽ αὐτοῦ;
12:3. at ille dixit eis non legistis quid fecerit David quando esuriit et qui cum eo erant
But he said to them: Have you not read what David did when he was hungry, and they that were with him:
12:3. But he said to them: “Have you not read what David did, when he was hungry, and those who were with him:
12:3. But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 (Мк II:25; Лк VI:3). У Марка и Луки сообщается об этом одинаково с небольшой разницей в выражениях, которая совершенно не изменяет смысла речи. Спаситель в Своем ответе фарисеям (kai apokriqeiV — Лука) ссылается на изложенную в 1 Цар XXI:2–6 известную историю о том, как Давид, спасаясь от Саула, прибыл в Номву, где была тогда скиния (Шенкель), и попросил священника Ахимелеха (так в евр., у LXX — Авимелех; не Авиафар, как у Мк II:26) дать ему и бывшим с ним хлеба, потому что все они были голодны. Замечательно, что священник Авимелех, отвечая на просьбу Давида, сомневается в ее законности, но не потому, что это было в субботу (1 Цар XXI:4). Впрочем, некоторые думают, что свидание Давида с Ахимелехом произошло в субботу и что новые испеченные хлебы предложения были только что положены на столе в скинии. В доказательство ссылаются на 1 Цар XXI:6 (ср. Лев XXIV:8). Как бы то ни было, нарушение закона не заключалось в том, что хлебы были даны Давиду в субботу, а в том, что они были священными, которых не дозволено было есть мирянам, а только одним священникам. Спаситель указывает на противозаконность деяния Давида яснее, чем Ахимелех, именно: Давиду нельзя было по закону есть хлебов предложения потому, что есть их могли только священники, к которым ни сам Давид, ни его люди не принадлежали. Действие Давида не было нарушением субботнего закона, а закона храма и скинии. Но Спаситель резонирует здесь от равного к равному, или по принципу эквивалентов. Храм и суббота были одинаковы или равны по святости. Основываясь на общепринятом толковании Лк VI:1 выражения sabbatw deuteropwtw, думают, что в тот день, когда ученики проходили засеянными полями, 1 Цар XXI глав, была дневным зачалом. Но, говорит Альфорд, нельзя доказать, что еврейский календарь зачал тогда существовать в форме, в какой мы теперь его имеем.
Adam Clarke: Commentary on the Bible - 1831
12:3: Have ye not read what David did - The original history is in Sa1 21:1-6.
When he was an hungered - Here hearken to Kimchi, producing the opinion of the ancients concerning this story in these words: "Our rabbins of blessed memory say, that he gave him the shew-bread, etc. The interpretation also of the clause, Yea, though it were sanctified this day in the vessel, is this: It is a small thing to say, that it is lawful for us to eat These Loaves, taken from before the Lord, when we are hungry; for it would be lawful to eat this very loaf which is now set on, which is also sanctified in the vessel, (for the table sanctifieth), it would be lawful to eat even this, when another loaf is not present with you to give us, and we are so hunger-bitten. And a little after, There is nothing which may hinder taking care of life, beside idolatry, adultery, and murder. That is, a man, according to them, should do any thing but these in order to preserve life." See Lightfoot.
He entered into the house of God - Viz. the house of Ahimelech the priest, who dwelt at Nob, with whom the tabernacle then was, in which the Divine presence was manifested.
And did eat the shew - bread - Τους αρτους της προθεσεως - in Hebrew, לחם פנים lechem panim - bread of the presence, or faces, because this bread was to be set continually, לפני יהוה lipney Yehovah, before the face of Jehovah. See the notes on Exo 25:23, Exo 25:30.
"Since part of the frankincense put in the bread was to be burnt on the altar for a memorial, Lev 24:7, and since Aaron and his sons were to eat it in the holy place, it is evident that this bread typified Christ, first presented as a sacrifice to, or in the presence of, Jehovah, and then becoming spiritual food to such as, in and through him, are spiritual priests to God. See Rev 1:6; Rev 5:10; Rev 20:6; also Pe1 2:5." Parkhurst.
Albert Barnes: Notes on the Bible - 1834
12:3: But he said unto them ... - To vindicate his disciples, he referred them to a similar case, recorded in the Old Testament, and therefore one with which they ought to have been acquainted. This was the case of David. The law commanded that twelve loaves of bread should be laid on the table in the holy place in the tabernacle, to remain a week, and then to be eaten by the "priests only." Their place was then supplied by fresh "bread." This was called the "showbread," Lev 24:5-9. David, fleeing before Saul, weary and hungry, had come to Ahimelech the priest; had found only this bread; had asked it of him, and had eaten it contrary to the "letter" of the law, Sa1 21:1-7. David, among the Jews, had high authority. This act had passed uncondemned. It proved that in "cases of necessity the laws did not bind a man" - a principle which all laws admit. So the "necessity" of the disciples justified them in doing on the Sabbath what would have been otherwise unlawful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: Have: Mat 12:5, Mat 19:4, Mat 21:16, Mat 22:31; Mar 12:10, Mar 12:26; Luk 6:3, Luk 10:26
what: Sa1 21:3-6; Mar 2:25, Mar 2:26
John Gill
12:3 But he said unto them, have ye not read,.... If they had not read the Scriptures, they were very unfit persons either to be teachers, or censurers of others, and must have been very slothful and negligent; and if they had, they could not but have observed the case of David, which Christ produces in vindication of his disciples:
what David did when he was an hungred; which was the case of the disciples, and is therefore mentioned; it being also the circumstance which could, and did excuse what was done by David and his men: and the Jews themselves own, that in case of hunger the showbread might be eaten, by those that were not priests; not only that which was removed from the table, but that which was upon it; yea, even when there was none to put in its room (l); and that David was in the utmost distress, and therefore desired it, and it was granted him on that account. They represent him as thus saying to the priest (m),
"when he found there was none but showbread, give it me, that we may not die with hunger; , "for danger of life drives away the sabbath";''
which perfectly agrees with our Lord's argument, and justifies the apostles conduct: and this was not a single fact of David's, but of others also;
and they that were with him; for though in 1Kings 21:1 he is said to be "alone, and no man with him"; yet this must be understood either comparatively, having but very few with him, and which were as none, considering his dignity; or thus, though none came with him to Ahimelech, pretending to the priest he had a secret affair of the king's to transact; and therefore had left his servants in a certain place, and desires bread for himself and them; concerning whom the priest and he discourses, as may be seen in the place referred to: so that though no man was with him at the priest's house, yet there were some with him, and who partook with him in eating of the showbread.
(l) R. David Kimchi in 1 Sam. xxi. 5. (m) Laniado Cli Jaker, fol. 227. 2.
John Wesley
12:3 Have ye not read what David did - And necessity was a sufficient plea for his transgressing the law in a higher instance.
Robert Jamieson, A. R. Fausset and David Brown
12:3 But he said unto them, Have ye not read--or, as Mark (Mk 2:25) has it, "Have ye never read."
what David did when he was an hungered, and they that were with him-- (1Kings 21:1-6)
12:412:4: Զիա՞րդ եմուտ ՚ի տունն Աստուծոյ՝ եւ եկեր զհաց զառաջաւորութեանն. զոր ո՛չ էր օրէն նմա ուտել, եւ ո՛չ՝ որոց ընդ նմայն էին, բայց միայն քահանայից[206]։ [206] Ոսկան. Զհացն առաջաւո՛՛։
4 Թէ ինչպէս մտաւ Աստծու տունը եւ կերաւ առաջաւորութեան հացը, որն ուտել օրէնք չէր ո՛չ նրա եւ ո՛չ էլ նրա հետ եղողների համար, այլ միայն՝ քահանաների համար
4 Մտաւ Աստուծոյ տունը եւ առաջաւորութեան հացերը կերաւ, որ ո՛չ իրեն օրինաւոր էր ուտել եւ ո՛չ անոնց որ իրեն հետ էին, բայց միայն քահանաներուն։
Զիա՛րդ եմուտ ի տունն Աստուծոյ եւ եկեր զհաց զառաջաւորութեանն, զոր ոչ էր օրէն նմա ուտել, եւ ոչ` որոց ընդ նմայն էին, բայց միայն քահանայից:

12:4: Զիա՞րդ եմուտ ՚ի տունն Աստուծոյ՝ եւ եկեր զհաց զառաջաւորութեանն. զոր ո՛չ էր օրէն նմա ուտել, եւ ո՛չ՝ որոց ընդ նմայն էին, բայց միայն քահանայից[206]։
[206] Ոսկան. Զհացն առաջաւո՛՛։
4 Թէ ինչպէս մտաւ Աստծու տունը եւ կերաւ առաջաւորութեան հացը, որն ուտել օրէնք չէր ո՛չ նրա եւ ո՛չ էլ նրա հետ եղողների համար, այլ միայն՝ քահանաների համար
4 Մտաւ Աստուծոյ տունը եւ առաջաւորութեան հացերը կերաւ, որ ո՛չ իրեն օրինաւոր էր ուտել եւ ո՛չ անոնց որ իրեն հետ էին, բայց միայն քահանաներուն։
zohrab-1805▾ eastern-1994▾ western am▾
12:44: как он вошел в дом Божий и ел хлебы предложения, которых не должно было есть ни ему, ни бывшим с ним, а только одним священникам?
12:4  πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγον, ὃ οὐκ ἐξὸν ἦν αὐτῶ φαγεῖν οὐδὲ τοῖς μετ᾽ αὐτοῦ, εἰ μὴ τοῖς ἱερεῦσιν μόνοις;
12:4. πῶς (Unto-whither) εἰσῆλθεν (it-had-came-into) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) τοὺς (to-the-ones) ἄρτους (to-loafs) τῆς (of-the-one) προθέσεως (of-a-placing-before) ἔφαγον, (they-had-devoured,"ὃ (to-which) οὐκ (not) ἐξὸν (being-out) ἦν (it-was) αὐτῷ (unto-it) φαγεῖν (to-have-had-devoured) οὐδὲ (not-moreover) τοῖς (unto-the-ones) μετ' (with) αὐτοῦ (of-it) εἰ (if) μὴ (lest) τοῖς (unto-the-ones) ἱερεῦσιν (unto-sacreders-of) μόνοις ; ( unto-alone ?"
12:4. quomodo intravit in domum Dei et panes propositionis comedit quos non licebat ei edere neque his qui cum eo erant nisi solis sacerdotibusHow he entered into the house of God, and did eat the loaves of proposition, which it was not lawful for him to eat, nor for them that were with him, but for the priests only?
4. how be entered into the house of God, and did eat the shewbread, which it was not lawful for him to eat, neither for them that were with him, but only for the priests?
12:4. how he entered the house of God and ate the bread of the Presence, which was not lawful for him to eat, nor for those who were with him, but only for the priests?
12:4. How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?
How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests:

4: как он вошел в дом Божий и ел хлебы предложения, которых не должно было есть ни ему, ни бывшим с ним, а только одним священникам?
12:4  πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγον, ὃ οὐκ ἐξὸν ἦν αὐτῶ φαγεῖν οὐδὲ τοῖς μετ᾽ αὐτοῦ, εἰ μὴ τοῖς ἱερεῦσιν μόνοις;
12:4. quomodo intravit in domum Dei et panes propositionis comedit quos non licebat ei edere neque his qui cum eo erant nisi solis sacerdotibus
How he entered into the house of God, and did eat the loaves of proposition, which it was not lawful for him to eat, nor for them that were with him, but for the priests only?
12:4. how he entered the house of God and ate the bread of the Presence, which was not lawful for him to eat, nor for those who were with him, but only for the priests?
12:4. How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
12:4: How he entered into the house of God - That is, the "tabernacle," the temple not being then built.
Have ye not read in the law? - In the law, or in the books of Moses.
Profane the Sabbath - He referred them to the conduct of the priests also. On the Sabbath days they were engaged, as well as on other days, in killing beasts for sacrifice, Num 28:9-10. Two lambs were killed on the Sabbath, in addition to the daily sacrifice. The priests must be engaged in killing them, and making fires to burn them in sacrifice, whereas to kindle a fire was expressly forbidden the Jews on the Sabbath, Exo 35:3. They did that which, for other persons to do, would have been "profaning" the Sabbath. Yet they were blameless. They did what was necessary and commanded. This was done in the very temple, too, the place of holiness, where the law should be most strictly observed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: the shew-bread, Exo 25:30; Lev 24:5-9
but: Exo 29:32, Exo 29:33; Lev 8:31, Lev 24:9
Geneva 1599
12:4 How he entered into the house of God, and did eat the (a) shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?
(a) The Hebrews call it "bread of faces", because it stood before the Lord all the week upon the golden table appointed for that service; (Lev 24:6).
John Gill
12:4 How he entered into the house of God,.... Not the temple, which was not then built; but the tabernacle, which was then at Nob, the city of the priests, and which probably adjoined to Abimelech's house:
and did eat the shewbread; for that this is meant by the hallowed bread, in 1Kings 21:6 is certain; though R. Joseph Kimchi (n) thinks it was the bread of the thank offering; to which R. Levi ben Getsom (o) seems to incline: but the general sense of the Jewish doctors (p) is, that it was the showbread; and which is very clear from that text, and is rightly affirmed by Christ;
which was not lawful for him to eat, neither for them which were with him, but only for the priests: see Lev 24:5 and so the Jews say that this bread , "is forbidden to strangers" (q); that is, to any but the priests, which, after the burning of the frankincense, was divided equally among them: that course of priests that came into the service had six cakes, and that which went out six; though the high priest had a right to half himself, but he did not use to take it, it being judged not to his honour to do so (r). No hint is here given, nor in the history, in 1Kings 21:1 that it was on the sabbath day that David came to Ahimelech, and ate the showbread; but this is observed, and disputed, by the Jewish writers. Some indeed are in a doubt about it; but others (s) readily give into it, that it was on the sabbath day, which he chose to flee in, for the greater safety and preservation of his life: and indeed it seems reasonable it should be on that day; since on that day only the showbread was removed from the table, and other loaves put in the room. One of their writers (t) says,
"that showbread was not to be eaten, but on the day, and night of the sabbath day; and on the going out of the sabbath day; and on the going out of the sabbath David came there.''
Now our Lord's argument stands thus, that if David, a holy, good man, and, the men that were with him, who were men of religion and conscience, when in great distress, through hunger, ate of the showbread, which was unlawful for any to eat of but priests, the high priest himself assenting to it; then it could not be criminal in his disciples, when an hungred, to pluck, rub, and eat a few ears of corn, which were lawful for any man to eat, even though it was on the sabbath day: and for the further vindication of them, he adds,
(n) Apud R. David Kimchi in 1 Sam. xxi. 6. (o) In ib. (p) T. Bab. Menachot, fol. 95. 2. R. David Kimchi, Abarbinel & Laniado in 1 Sam. xxi. 6. (q) Laniado & Abarbinel in ib. (r) Maimon. Hilch. Tamidin, c. 4. sect. 12. 14. (s) Bemidbar Rabba Parash. 23. fol. 231. 9. Laniado Cli Jaker, fol. 226. 4. & 227. 2, 3, 4. & Jelammedenu in ib. (t) R. Isaiah in 1 Sam. xxi. 5.
John Wesley
12:4 He entered into the house of God - Into the tabernacle. The temple was not yet built. The show bread - So they called the bread which the priest, who served that week, put every Sabbath day on the golden table that was in the holy place, before the Lord. The loaves were twelve in number, and represented the twelve tribes of Israel: when the new were brought, the stale were taken away, but were to be eaten by the priests only. 1Kings 21:6.
Robert Jamieson, A. R. Fausset and David Brown
12:4 How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?--No example could be more apposite than this. The man after God's own heart, of whom the Jews ever boasted, when suffering in God's cause and straitened for provisions, asked and obtained from the high priest what, according to the law, it was illegal for anyone save the priests to touch. Mark (Mk 2:26) says this occurred "in the days of Abiathar the high priest." But this means not during his high priesthood--for it was under that of his father Ahimelech--but simply, in his time. Ahimelech was soon succeeded by Abiathar, whose connection with David, and prominence during his reign, may account for his name, rather than his father's, being here introduced. Yet there is not a little confusion in what is said of these priests in different parts of the Old Testament. Thus he is called both the son of the father of Ahimelech (1Kings 22:20; 2Kings 8:17); and Ahimelech is called Ahiah (1Kings 14:3), and Abimelech (1Chron 18:16).
12:512:5: Կամ թէ չիցէ՞ ընթերցեալ յօրէնս՝ զի ՚ի շաբաթս քահանայքն՝ ՚ի տաճարին՝ պղծեն զշաբաթն, եւ անմե՛ղք են[207]։ [207] Ոմանք. Ընթերցեալ ձեր յօրէնս... պղծեն զշաբաթսն։
5 Կամ թէ Օրէնքում չէ՞ք կարդացել, որ շաբաթ օրերը տաճարում քահանաները պղծում են շաբաթը եւ անմեղ են
5 Կամ թէ օրէնքին մէջ չէ՞ք կարդացեր, որ քահանաները շաբաթ օրերը տաճարին մէջ շաբաթը կը պղծեն ու անմեղ են։
Կամ թէ չիցէ՞ ընթերցեալ յօրէնս, զի ի շաբաթս քահանայքն ի տաճարին պղծեն զշաբաթն եւ անմեղք են:

12:5: Կամ թէ չիցէ՞ ընթերցեալ յօրէնս՝ զի ՚ի շաբաթս քահանայքն՝ ՚ի տաճարին՝ պղծեն զշաբաթն, եւ անմե՛ղք են[207]։
[207] Ոմանք. Ընթերցեալ ձեր յօրէնս... պղծեն զշաբաթսն։
5 Կամ թէ Օրէնքում չէ՞ք կարդացել, որ շաբաթ օրերը տաճարում քահանաները պղծում են շաբաթը եւ անմեղ են
5 Կամ թէ օրէնքին մէջ չէ՞ք կարդացեր, որ քահանաները շաբաթ օրերը տաճարին մէջ շաբաթը կը պղծեն ու անմեղ են։
zohrab-1805▾ eastern-1994▾ western am▾
12:55: Или не читали ли вы в законе, что в субботы священники в храме нарушают субботу, однако невиновны?
12:5  ἢ οὐκ ἀνέγνωτε ἐν τῶ νόμῳ ὅτι τοῖς σάββασιν οἱ ἱερεῖς ἐν τῶ ἱερῶ τὸ σάββατον βεβηλοῦσιν καὶ ἀναίτιοί εἰσιν;
12:5. ἢ (Or) οὐκ (not) ἀνέγνωτε (ye-had-acquainted-up) ἐν (in) τῷ (unto-the-one) νόμῳ (unto-a-parcelee) ὅτι (to-which-a-one) τοῖς (unto-the-ones) σάββασιν (unto-sabbaths) οἱ (the-ones) ἱερεῖς (sacreders-of) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) τὸ (to-the-one) σάββατον (to-a-sabbath) βεβηλοῦσιν (they-mantle-step) καὶ (and) ἀναίτιοί ( un-appealed-belonged ) εἰσιν; (they-be?"
12:5. aut non legistis in lege quia sabbatis sacerdotes in templo sabbatum violant et sine crimine suntOr have ye not read in the law, that on the sabbath days the priests in the temple break the sabbath, and are without blame?
5. Or have ye not read in the law, how that on the sabbath day the priests in the temple profane the sabbath, and are guiltless?
12:5. Or have you not read in the law, that on the Sabbaths the priests in the temple violate the Sabbath, and they are without guilt?
12:5. Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?
Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless:

5: Или не читали ли вы в законе, что в субботы священники в храме нарушают субботу, однако невиновны?
12:5  ἢ οὐκ ἀνέγνωτε ἐν τῶ νόμῳ ὅτι τοῖς σάββασιν οἱ ἱερεῖς ἐν τῶ ἱερῶ τὸ σάββατον βεβηλοῦσιν καὶ ἀναίτιοί εἰσιν;
12:5. aut non legistis in lege quia sabbatis sacerdotes in templo sabbatum violant et sine crimine sunt
Or have ye not read in the law, that on the sabbath days the priests in the temple break the sabbath, and are without blame?
12:5. Or have you not read in the law, that on the Sabbaths the priests in the temple violate the Sabbath, and they are without guilt?
12:5. Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 Эта речь Христа не имеет параллелей у других евангелистов. Утверждают, что действия учеников ни в каком смысле не были параллельны действиям священников в храме; а факт, что священники, повинуясь закону, работали в храме, не мог оправдать учеников в том, что они нарушили книжнические толкования закона, запрещавшего работать в субботу. Но такое рассуждение вообще поверхностно. Против него имеет значение выражение h ouk anegnwte en tw nomw. Спаситель, разъясняя ошибочное мнение фарисеев, указывает им на противоречие в самом законе, который, с одной стороны, запрещал работы в субботы; а с другой, их устанавливал. Ссылка здесь на Чис XXVIII:9–10. Противоречие это не было, в сущности, таковым, потому что два рода деятельности — для Бога и для людей — требовали неодинакового к себе отношения. Но законное противоречие было непонятно и неразрешимо для тогдашних фарисеев и книжников, и потому аргументация Иисуса Христа имела для них полный вес, была неопровержима, хотя и возбуждала в них тайное чувство вражды, как и все неопровержимые доказательства, когда они не согласуются с чьими-либо интересами. Противоречие разрешается тем, что Богу посвящена была суббота, и она требовала не бездействия, а деятельности. Обнаруживая логическую ошибку фарисеев, Спаситель придерживается собственного фарисейского термина (Деян XXIV:6), употребляя слово beblousin — оскверняют, профанируют субботу, — закалывая жертвенных животных, вынимая внутренности, сдирая кожу, рассекая на части и омывая их, подкладывая дрова, зажигая огонь. У иудеев была пословица: «в храме нет субботы». Ответ Спасителя здесь подробен: Он указывает на место (храм), лиц (священники), время (суббота) и самое дело (осквернение субботы). Так Златоуст. Цель этой речи заключалась в разъяснении, что фарисеи должны быть осторожнее в своих обвинениях в нарушении и осквернении субботы. На возможное со стороны фарисеев возражение, что то — священники, а то — ученики, ответом служит следующий стих.
Adam Clarke: Commentary on the Bible - 1831
12:5: The priests - profane the Sabbath - Profane, i.e. put it to what might be called a common use, by slaying and offering up sacrifices, and by doing the services of the temple, as on common days, Exo 29:38; Num 28:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: on: Num 28:9, Num 28:10; Joh 7:22, Joh 7:23
profane: Neh 13:17; Eze 24:21
Geneva 1599
12:5 Or have ye not read in the law, how that on the sabbath days the priests in the temple (b) profane the sabbath, and are blameless?
(b) When the priests do God's service on the sabbath day, they do not break the law: much less does the Lord of the Sabbath break the sabbath.
John Gill
12:5 Or have ye not read in the law,.... Num 28:9 by which law the priests were obliged, every sabbath day, to offer up two lambs for a burnt offering; to which were annexed many servile works, as killing the sacrifice, flaying it, cutting it in pieces, and laying it on the altar, cutting of wood, and putting that in order, and kindling the fire: from all which, it might be observed,
how that on the sabbath days, the priests in the temple profane the sabbath, and are blameless. There were many things, which, according to the Jewish canons, the priests might do on the sabbath day; particularly they might slay the sacrifice: it was a rule with them, , "that slaying drives away the sabbath" (u). They might also knead, make, and bake the showbread on the sabbath day: their general rule was, as R. Akiba says, that what was possible to be done on the evening of the sabbath, did not drive away the sabbath; but what was not possible to be done on the sabbath eve, did drive away the sabbath (w): so they might kill the passover, sprinkle its blood, wipe its inwards, and burn the fat on the sabbath day (x), with many other things. What exculpated these men was, that what they did was done in the temple, and for the service of it, upon which an emphasis is put; and agrees with their canons, which say, that there is no prohibition in the sanctuary; , "that which is forbidden to be done on the sabbath, is lawful to be done in the sanctuary" (y): and whereas, it might be objected to the disciples of Christ, that they were not priests; and what they did was not in the temple, but in the fields; to this it is replied, in the following words:
(u) T. Bab. Menachot, fol. 72. 2. (w) Misn. Menachot, c. 11. sect. 3. (x) Misn. Pesachim, c. 6. sect. 1. Maimon. Pesach. c. 1. sect. 18. (y) lb. sect. 16. & Hilchot Sabbat, c. 21. sect. 27.
John Wesley
12:5 The priests in the temple profane the Sabbath - That is, do their ordinary work on this, as on a common day, cleansing all things, and preparing the sacrifices. A greater than the temple - If therefore the Sabbath must give way to the temple, much more must it give way to me.
Robert Jamieson, A. R. Fausset and David Brown
12:5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath--by doing "servile work."
and are blameless?--The double offerings required on the sabbath day (Num 28:9) could not be presented, and the new-baked showbread (Lev 24:5; 1Chron 9:32) could not be prepared and presented every sabbath morning, without a good deal of servile work on the part of the priests; not to speak of circumcision, which, when the child's eighth day happened to fall on a sabbath, had to be performed by the priests on that day. (See on Jn 7:22-23).
12:612:6: Բայց ասե՛մ ձեզ՝ զի մե՛ծ քան զտաճարն է՛ աստ։
6 Բայց ասում եմ ձեզ, որ այստեղ տաճարից մեծ մէկը կայ
6 Բայց ձեզի կ’ըսեմ թէ այստեղ տաճարէն մեծ մէկը կայ։
Բայց ասեմ ձեզ, զի մեծ քան զտաճարն է աստ:

12:6: Բայց ասե՛մ ձեզ՝ զի մե՛ծ քան զտաճարն է՛ աստ։
6 Բայց ասում եմ ձեզ, որ այստեղ տաճարից մեծ մէկը կայ
6 Բայց ձեզի կ’ըսեմ թէ այստեղ տաճարէն մեծ մէկը կայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:66: Но говорю вам, что здесь Тот, Кто больше храма;
12:6  λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε.
12:6. λέγω (I-forth) δὲ (moreover) ὑμῖν (unto-ye) ὅτι (to-which-a-one) τοῦ (of-the-one) ἱεροῦ (of-sacred) μεῖζόν (more-great) ἐστιν (it-be) ὧδε. (unto-which-moreover)
12:6. dico autem vobis quia templo maior est hicBut I tell you that there is here a greater than the temple.
6. But I say unto you, that one greater than the temple is here.
12:6. But I say to you, that something greater than the temple is here.
12:6. But I say unto you, That in this place is [one] greater than the temple.
But I say unto you, That in this place is [one] greater than the temple:

6: Но говорю вам, что здесь Тот, Кто больше храма;
12:6  λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε.
12:6. dico autem vobis quia templo maior est hic
But I tell you that there is here a greater than the temple.
12:6. But I say to you, that something greater than the temple is here.
12:6. But I say unto you, That in this place is [one] greater than the temple.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 По мнению Мейера, если раньше Спаситель следовал в своей аргументации от большего к меньшему (от поступка Давида к поступку голодных учеников), то с ст. 5 Он аргументирует от меньшего к большему — от храма, священническими установлениями которого нарушалась суббота, к Своему собственному, превосходящему святость храма, авторитету. Но это едва ли так, едва ли Спаситель имеет целью подобное искусственное доказательство. Смысл Его слов, по-видимому, просто в том, что в храме совершается служение, а здесь, вне храма, также служение Богу, но гораздо большее и высшее. Это большее и высшее служение заключается не в принесении жертв и разных других обрядовых действиях, ради которых отменяется суббота, а в делах милосердия и любви, которые должны считаться (и считались) выше обрядовых действий. Апостолы, вместе с Самим Христом, приняли участие в этом служении любви, и потому для них не обязательно мелочное соблюдении субботы.
Adam Clarke: Commentary on the Bible - 1831
12:6: In this place is one greater than the temple - Does not our Lord refer here to Mal 3:1? Compare this with Heb 3:3. The Jews esteemed nothing greater than the temple, except that God who was worshipped in it. Christ, by asserting he was greater than the temple, asserts that he was God; and this he does, in still more direct terms, Mat 12:8, The Son of man is Lord of the Sabbath - is Institutor and Governor of it. Compare this with Gen 2:3 (note), and see the notes there.
Albert Barnes: Notes on the Bible - 1834
12:6: One greater than the temple - Here the Saviour refers to himself, and to his own dignity and power. "I have power over the laws; I can grant to my disciples a dispensation from those laws. An act which I command or permit them to do is therefore right." This proves that he was divine. None but God can authorize people to do a thing contrary to the divine laws. He refers them again Mat 12:7 to a passage he had before quoted (See the notes at Mat 9:13), showing that God preferred acts of righteousness, rather than a precise observance of a ceremonial law.
Mark adds Mar 2:27 "the Sabbath was made for man, and not man for the Sabbath." That is, the Sabbath was intended for the welfare of man; it was designed to promote his happiness, and not to produce misery by harsh, unfeeling requirements. It is not to be so interpreted as to produce suffering by making the necessary supply of wants unlawful. Man was not made for the Sabbath. Man was created first, and then the Sabbath was appointed for his happiness, Gen 2:1-3. His necessities, his real comforts and needs, are not to be made to bend to that which was made "for him." The laws are to be interpreted favorably to his real wants and comforts. This authorizes works only of real necessity, not of imaginary wants, or amusements, or common business and worldly employments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: Mat 12:41, Mat 12:42, Mat 23:17-21; Ch2 6:18; Hag 2:7-9; Mal 3:1; Joh 2:19-21; Eph 2:20-22; Col 2:9; Pe1 2:4, Pe1 2:5
John Gill
12:6 But I say unto you,.... Who Christ knew would be ready to object, as above, and therefore prevents them, by saying,
that in this place is one greater than the temple; meaning himself, who was the Lord and Proprietor of the temple, and in his human nature the antitype of it; see Jn 2:19 and was infinitely more sacred than that. Some copies read "something greater"; referring either to the human nature of Christ, in which the Godhead dwells bodily, and so infinitely greater than the temple; or to the health of his disciples, which was in danger, through hunger: or to the ministry of the apostles, which, by satisfying nature, they were more capable of performing; either of which was of more moment than the sacrifices and service of the temple. Christ's argument is, that if the temple, and the service of it, excused the priests from blame, in doing things in it on the sabbath day, which otherwise might not be done; then much more might his presence, who was greater than the temple, excuse his disciples from blame in this action of rubbing and eating the ears of corn; which was done to satisfy hunger, and to render them the more capable of performing their ministerial function; and which was of more importance than the service of the priests.
Robert Jamieson, A. R. Fausset and David Brown
12:6 But I say unto you, That in this place is one greater than the temple--or rather, according to the reading which is best supported, "something greater." The argument stands thus: "The ordinary rules for the observance of the sabbath give way before the requirements of the temple; but there are rights here before which the temple itself must give way." Thus indirectly, but not the less decidedly, does our Lord put in His own claims to consideration in this question--claims to be presently put in even more nakedly.
12:712:7: Եւ եթէ գիտէի՛ք զի՛նչ է՝ Զողորմութիւն կամիմ՝ եւ ո՛չ զզոհ. ապա ո՛չ դատապարտէիք դուք զանպարտսն[208]։ [208] Ոմանք. Զողորմութիւնն կամիմ, եւ ոչ զզոհս։
7 Եւ եթէ իմանայիք, թէ ի՛նչ է՝ ողորմութիւն եմ կամենում եւ ոչ՝ զոհ, ապա դուք անպարտներին չէիք դատապարտի
7 Եթէ գիտնայիք թէ ի՛նչ ըսել է ‘Ողորմութիւն կ’ուզեմ ու ո՛չ թէ զոհ’, այն ատեն անպարտները չէիք դատապարտեր.
Եւ եթէ գիտէիք զինչ է Զողորմութիւն կամիմ եւ ոչ զզոհ, ապա ոչ դատապարտէիք դուք զանպարտսն:

12:7: Եւ եթէ գիտէի՛ք զի՛նչ է՝ Զողորմութիւն կամիմ՝ եւ ո՛չ զզոհ. ապա ո՛չ դատապարտէիք դուք զանպարտսն[208]։
[208] Ոմանք. Զողորմութիւնն կամիմ, եւ ոչ զզոհս։
7 Եւ եթէ իմանայիք, թէ ի՛նչ է՝ ողորմութիւն եմ կամենում եւ ոչ՝ զոհ, ապա դուք անպարտներին չէիք դատապարտի
7 Եթէ գիտնայիք թէ ի՛նչ ըսել է ‘Ողորմութիւն կ’ուզեմ ու ո՛չ թէ զոհ’, այն ատեն անպարտները չէիք դատապարտեր.
zohrab-1805▾ eastern-1994▾ western am▾
12:77: если бы вы знали, что значит: милости хочу, а не жертвы, то не осудили бы невиновных,
12:7  εἰ δὲ ἐγνώκειτε τί ἐστιν, ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους.
12:7. εἰ (If) δὲ (moreover) ἐγνώκειτε (ye-had-come-to-have-acquainted) τί (to-what-one) ἐστιν (it-be) Ἔλεος (To-a-compassion) θέλω (I-determine) καὶ (and) οὐ (not) θυσίαν, (to-a-surging-unto,"οὐκ (not) ἂν (ever) κατεδικάσατε (ye-down-coursed-to) τοὺς (to-the-ones) ἀναιτίους . ( to-un-appeal-belonged )
12:7. si autem sciretis quid est misericordiam volo et non sacrificium numquam condemnassetis innocentesAnd if you knew what this meaneth: I will have mercy, and not sacrifice: you would never have condemned the innocent.
7. But if ye had known what this meaneth, I desire mercy, and not sacrifice, ye would not have condemned the guiltless.
12:7. And if you knew what this means, ‘I desire mercy, and not sacrifice,’ you would never have condemned the innocent.
12:7. But if ye had known what [this] meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.
But if ye had known what [this] meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless:

7: если бы вы знали, что значит: милости хочу, а не жертвы, то не осудили бы невиновных,
12:7  εἰ δὲ ἐγνώκειτε τί ἐστιν, ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους.
12:7. si autem sciretis quid est misericordiam volo et non sacrificium numquam condemnassetis innocentes
And if you knew what this meaneth: I will have mercy, and not sacrifice: you would never have condemned the innocent.
12:7. And if you knew what this means, ‘I desire mercy, and not sacrifice,’ you would never have condemned the innocent.
12:7. But if ye had known what [this] meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
7 Дальнейшее и самостоятельное доказательство правильности поведения Христа, не запрещавшего ученикам срывать колосья, и ошибочности мнения фарисеев, имеющее близкую связь с предыдущей речью и ее разъясняющее указанием на ветхозаветное пророчество. Даже в ветхозаветном законе, данном соответственно жестокосердию евреев, милость ставилась выше жертв. Тем более она должна ставиться выше их теперь, когда «большее» в сравнении с ветхозаветным законом наступило. Осуждение невинных со стороны фарисеев происходило не вследствие незнания ими писания (ст. 3, 5 ouk anegnwte), но от недостатка сердечной любви.
Adam Clarke: Commentary on the Bible - 1831
12:7: I will have mercy, etc. - See this explained, Mat 9:13.
There are four ways in which positive laws may cease to oblige.
First, by the natural law of necessity.
Secondly, by a particular law, which is superior.
Thirdly, by the law of charity and mercy.
Fourthly, by the dispensation and authority of the Lawgiver.
These cases are all exemplified from Mat 12:4-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: if: Mat 9:13, Mat 22:29; Act 13:27
I will: That is, I desire, or require mercy, or acts of humanity, rather than sacrifice. Isa 1:11-17; Hos 6:6; Mic 6:6-8
condemned: Job 32:3; Psa 94:21, Psa 109:31; Pro 17:15; Jam 5:6
John Gill
12:7 But if ye had known what this meaneth, The passage of Scripture in Hos 6:6
I will have mercy, and not sacrifice; of the sense of which, see Gill on Mt 9:13.
ye would not have condemned the guiltless. Our Lord taxes the Pharisees both with ignorance of the Scriptures, in which they pretended to be very knowing, and took upon them to be the interpreters of; and with inhumanity, for condemning innocent persons, the apostles, for rubbing a few ears of corn, for the refreshment of nature; which they would never have done, had they understood the word, and will of God; who prefers acts of humanity, compassion, and mercy, to the observance of rites and ceremonies; or had they the common affections of human nature, and those bowels of compassion which one man ought to show to another.
John Wesley
12:7 I will have mercy and not sacrifice - That is, when they interfere with each other, I always prefer acts of mercy, before matters of positive institution: yea, before all ceremonial institutions whatever; because these being only means of religion, are suspended of course, if circumstances occur, wherein they clash with love, which is the end of it. Mt 9:13.
Robert Jamieson, A. R. Fausset and David Brown
12:7 But if ye had known what this meaneth, I will have mercy, and not sacrifice-- (Hos 6:6; Mic 6:6-8, &c.). See on Mt 9:13.
ye would not have condemned the guiltless--that is, Had ye understood the great principle of all religion, which the Scripture everywhere recognizes--that ceremonial observances must give way before moral duties, and particularly the necessities of nature--ye would have refrained from these captious complaints against men who in this matter are blameless. But our Lord added a specific application of this great principle to the law of the sabbath, preserved only in Mark: "And he said unto them, the sabbath was made for man, and not man for the sabbath" (Mk 2:27). A glorious and far-reaching maxim, alike for the permanent establishment of the sabbath and the true freedom of its observance.
12:812:8: Զի տէ՛ր է շաբաթու՝ Որդին մարդոյ։
8 ուրեմն մարդու Որդին շաբաթ օրուայ տէրն է»:
8 Քանզի Որդին մարդոյ շաբաթին* տէրն է»։
Զի տէր է շաբաթու Որդին մարդոյ:

12:8: Զի տէ՛ր է շաբաթու՝ Որդին մարդոյ։
8 ուրեմն մարդու Որդին շաբաթ օրուայ տէրն է»:
8 Քանզի Որդին մարդոյ շաբաթին* տէրն է»։
zohrab-1805▾ eastern-1994▾ western am▾
12:88: ибо Сын Человеческий есть господин и субботы.
12:8  κύριος γάρ ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου.
12:8. κύριος (Authority-belonged) γάρ (therefore) ἐστιν (it-be) τοῦ (of-the-one) σαββάτου (of-a-sabbath) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου. (of-a-mankind)
12:8. dominus est enim Filius hominis etiam sabbatiFor the Son of man is Lord even of the sabbath.
8. For the Son of man is lord of the sabbath.
12:8. For the Son of man is Lord even of the Sabbath.”
12:8. For the Son of man is Lord even of the sabbath day.
For the Son of man is Lord even of the sabbath day:

8: ибо Сын Человеческий есть господин и субботы.
12:8  κύριος γάρ ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου.
12:8. dominus est enim Filius hominis etiam sabbati
For the Son of man is Lord even of the sabbath.
12:8. For the Son of man is Lord even of the Sabbath.”
12:8. For the Son of man is Lord even of the sabbath day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
8 (Мк II:28; Лк VI:5). Этот стих у Марка (II:27) предваряется добавлением, что (букв. перев.) суббота была (произошла, установлена) для человека, а не человек для субботы. Слово «Сын Человеческий» объяснено выше (см. прим. к VIII:20). Спаситель всегда в Евангелиях называл так только Самого Себя. Поэтому неправильно мнение, что 8 стих не имеет связи с предыдущими; эта связь ясна. Если тут и может быть вопрос, то только о том, почему Спаситель назвал Себя «Сыном Человеческим» пред Своими врагами, т. е. употребил выражение, которого они могли не понимать. На это можно ответить, прежде всего, что так Он говорил не один раз (см., например, Мф XXVI:64; Мк XIV:62; Лк XXII:69). Выражение для врагов Христа всегда имело прикровенный смысл, потому что они не хотели понимать слов Иисуса Христа в смысле Мессии. В действительности Христос указал здесь на Свое мессианское достоинство, и потому смысл 8 стиха понятен для нас и, конечно, был понятен апостолам, евангелистам и тогдашним верующим во Христа. Но фарисеи, которым говорил теперь Христос, могли просто связывать выражение «Сын Человеческий» с ton anqrwpon и d anqrwpoV (Мк II:27), о чем ясно говорится у Марка. Однако и враги Христа могли вывести из Его слов, что авторитет Мессии выше законных установлений о субботе. — Пояснение и распространение этого учения Спасителя встречается в Рим XIV:4, 5, 17 и Кол II:16–17. Таким образом, смысл разбираемого стиха таков. Сын Человеческий может распоряжаться субботой, т. е. субботней деятельностью, может заповедовать ее или прекращать, подобно тому, как хозяин позволяет своим работникам отдыхать или заставляет их работать. Как ни просто все это, обыкновенный человек до Христа не мог додуматься естественным путем до истин, выраженных здесь Христом. Даже и в настоящее время эти истины не всегда бывали понятны и не всегда применяются к делу.
Adam Clarke: Commentary on the Bible - 1831
12:8: The Son of man is Lord even of the Sabbath-day - The change of the Jewish into the Christian Sabbath, called the Lord's day, Rev 1:10, shows that Christ is not only the Lord, but also the truth and completion of it. For it seems to have been by an especial providence that this change has been made and acknowledged all over the Christian world.
Albert Barnes: Notes on the Bible - 1834
12:8: For the Son of man is Lord even of the Sabbath day - To crown all, Christ says that he was Lord of the Sabbath. He had a right to direct the manner of its observance - undoubted proof that he is divine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: Mat 9:6; Mar 2:28, Mar 9:4-7; Luk 6:5; Joh 5:17-23; Co1 9:21, Co1 16:2; Rev 1:10
John Gill
12:8 For the Son of man is Lord even of the sabbath day. By "the Son of man" is meant, not any man, as some have thought; for no mere man is lord of any law, moral or ritual, natural or positive; or has a power of disposing of it, and dispensing with it at pleasure; but Christ himself; which is the constant sense of this phrase in the New Testament, and is a character of the Messiah in the old, Dan 7:13 who, as he was the institutor of the sabbath among the Jews, that being a ritual, and of mere positive institution, could dispense with it, and even abrogate it at his pleasure. The Jews so far agree to this, that he that commanded the law of the sabbath, could dispense with it; they say (z), that
"the day on which Jericho was taken was the sabbath day; and that though they slew and burnt on the sabbath day, , "he that commanded the observation of the sabbath, commanded the profanation of it".''
And since Christ is greater than the temple, and has all the perfections of the divine nature in him, is equal to the Father in power and glory; and even as mediator, has all power in heaven and earth given him; so as he is Lord of all other things, he is of the sabbath, and has a power of dispensing with it, and even of abolishing it; see Col 2:16 and since the Lord of the sabbath had a power of dispensing with it, and made use of it in the cases of David and his men, and of the priests in the temple formerly; the Pharisees ought not to think it strange, that the Son of man, who is equally Lord of the sabbath, dispensed with it in his disciples now.
(z) R. David Kimchi in Josh. vi. 11.
John Wesley
12:8 For the Son of man - Therefore they are guiltless, were it only on this account, that they act by my authority, and attend on me in my ministry, as the priests attended on God in the temple: is Lord even of the Sabbath - This certainly implies, that the Sabbath was an institution of great and distinguished importance; it may perhaps also refer to that signal act of authority which Christ afterward exerted over it, in changing it from the seventh to the first day of the week. If we suppose here is a transposition of Mt 12:7-8, then Mt 12:8 is a proof of Mt 12:6.
Robert Jamieson, A. R. Fausset and David Brown
12:8 For the Son of man is Lord even of the sabbath day--In what sense now is the Son of man Lord of the sabbath day? Not surely to abolish it--that surely were a strange lordship, especially just after saying that it was made or instituted for MAN--but to own it, to interpret it, to preside over it, and to ennoble it, by merging it in the "Lord's Day" (Rev_ 1:10), breathing into it an air of liberty and love necessarily unknown before, and thus making it the nearest resemblance to the eternal sabbatism.
12:912:9: Եւ գնացեա՛լ անտի Յիսուս, ե՛կն ՚ի ժողովուրդն նոցա[209]։[209] Ոմանք. ՚Ի ժողովուրդսն նոցա։
9 Յիսուս այստեղից մեկնելով՝ եկաւ նրանց ժողովարանը
9 Անկէ երթալով՝ գնաց անոնց ժողովարանը։
Եւ գնացեալ անտի Յիսուս` եկն ի ժողովուրդն նոցա:

12:9: Եւ գնացեա՛լ անտի Յիսուս, ե՛կն ՚ի ժողովուրդն նոցա[209]։
[209] Ոմանք. ՚Ի ժողովուրդսն նոցա։
9 Յիսուս այստեղից մեկնելով՝ եկաւ նրանց ժողովարանը
9 Անկէ երթալով՝ գնաց անոնց ժողովարանը։
zohrab-1805▾ eastern-1994▾ western am▾
12:99: И, отойдя оттуда, вошел Он в синагогу их.
12:9  καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς τὴν συναγωγὴν αὐτῶν·
12:9. Καὶ (And) μεταβὰς (having-had-stepped-with) ἐκεῖθεν (thither-from) ἦλθεν (it-had-came) εἰς (into) τὴν (to-the-one) συναγωγὴν (to-a-leading-together) αὐτῶν: (of-them)
12:9. et cum inde transisset venit in synagogam eorumAnd when he had passed from thence, he came into their synagogues.
9. And he departed thence, and went into their synagogue:
12:9. And when he had passed from there, he went into their synagogues.
12:9. And when he was departed thence, he went into their synagogue:
And when he was departed thence, he went into their synagogue:

9: И, отойдя оттуда, вошел Он в синагогу их.
12:9  καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς τὴν συναγωγὴν αὐτῶν·
12:9. et cum inde transisset venit in synagogam eorum
And when he had passed from thence, he came into their synagogues.
12:9. And when he had passed from there, he went into their synagogues.
12:9. And when he was departed thence, he went into their synagogue:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 (Мк III:1; Лк VI:6). Первое впечатление от рассказа то, что непосредственно после беседы по поводу срывания учениками колосьев в субботу Спаситель отошел из того места, где беседовал, и вошел в иудейскую синагогу. Это было в субботу (ст. 10). Отсюда можно было бы заключить, что путешествие по засеянным полям было «субботним путем», и притом в синагогу. При таком предположении непонятным оставалось бы только одно: почему, как замечено выше, ученики в такое раннее время (богослужение совершалось, вероятно, утром) были уже голодны. Но, сравнивая этот стих с показанием Лк VI:6, находим, что Спаситель вошел в синагогу «в другую субботу». У Марка также намек на это обстоятельство в слове «опять» (palin), хотя и не довольно ясный. Если «опять», то значит, что Спаситель входил в синагогу раньше, но когда, Марк не указывает. Так объясняют дело Августин и другие толкователи. В этот субботний день было совершено новое чудо, или раньше поступок учеников не имел явной цели заставить соблазняться иудеев, то здесь Иисус Христос, наоборот, действует с явным намерением опровергнуть мнения фарисеев. Слово «их» следует относить, как и в других местах (IX:35; X:17; XI:1), вообще к жителям той местности, где находился Иисус Христос (галилеянам). Мнение, что так как дальше (ст. 10) говорится о фарисеях, которые спрашивали Христа, то «их» относится к фарисеям, неправильно. Галилейское место, где произошло исцеление, не названо. На том основании, что здесь выступают против Христа сильные обвинители, что особенно видно из Мк II:6; Лк VI:7, 8, думают, что событие совершилось в каком-нибудь из значительных городов, где существовала и была в силе партия фарисеев и книжников, и называют или Тивериаду, или Капернаум. Но из слов евангелистов этого не видно, и вопрос о месте события должен остаться нерешенным.
Albert Barnes: Notes on the Bible - 1834
12:9: The account contained in these verses is recorded also in Mar 3:1-5, and Luk 6:6-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: he went: Mar 3:1-5; Luk 6:6-11
Geneva 1599
12:9 (2) And when he was departed thence, he went into their synagogue:
(2) The ceremonies of the law are not against the love of our neighbour.
John Gill
12:9 And when he was departed thence,.... From the corn fields, where the disciples had plucked the ears of corn, and this conversation passed between Christ and the Pharisees about the violation of the sabbath, he went into their synagogue; not on the same sabbath day, as one might be led to conclude from the account of this evangelist, but on another sabbath, as Luke expresses it, Lk 6:6. He might indeed directly go into one of their synagogues the same day, where he and his disciples seem to have been going, and stay in the city the week following; and then, as it is said in Mk 3:1 he entered again into the synagogue; not being afraid of the Pharisees, who sought an advantage against him; nor deterred by them from doing good to men; and willing to take another opportunity of exposing their ignorance and malice.
John Wesley
12:9 Mk 3:1; Lk 6:6.
Robert Jamieson, A. R. Fausset and David Brown
12:9 THE HEALING OF A WITHERED HAND ON THE SABBATH DAY AND RETIREMENT OF JESUS TO AVOID DANGER. ( = Mk 3:1-12; Lk 6:6-11). (Mt 12:9-21)
And when he was departed thence--but "on another sabbath" (Lk 6:6).
he went into their synagogue--and taught," He had now, no doubt, arrived in Galilee; but this, it would appear, did not occur at Capernaum, for after it was over, He "withdrew Himelf," it is said "to the sea" (Mk 3:7), whereas Capernaum was at the sea.
And, behold, there was a man which had his hand withered--disabled by paralysis (as in 3Kings 13:4). It was his right hand, as Luke (Lk 6:6) graphically notes. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him--Mark and Luke (Mk 3:2; Lk 6:7) say they "watched Him whether He would heal on the sabbath day." They were now come to the length of dogging His steps, to collect materials for a charge of impiety against Him. It is probable that it was to their thoughts rather than their words that Jesus addressed Himself in what follows.
12:1012:10: Եւ ա՛նդ էր ա՛յր մի՝ որոյ ձեռն իւր գօսացեալ էր. հարցին ցնա՝ եւ ասեն, եթէ պա՞րտ իցէ ՚ի շաբաթու բժշկել. զի չարախօսեսցե՛ն զնմանէ։
10 Այնտեղ կար մի մարդ, որի ձեռքը գօսացած էր: Յիսուսին հարցրին ու ասացին. «Շաբաթ օրը թոյլատրելի՞ է բժշկել». որպէսզի նրան ամբաստանեն
10 Հոն մարդ մը կար, որուն ձեռքը չորցած էր։ Հարցուցին անոր. «Շաբաթ օրը բժշկել արժա՞ն է», որպէս զի անոր վրայով ամբաստանութիւն ընեն։
Եւ անդ էր այր մի որոյ ձեռն իւր գօսացեալ էր. հարցին ցնա եւ ասեն եթէ. Պա՞րտ իցէ ի շաբաթու բժշկել, զի չարախօսեսցեն զնմանէ:

12:10: Եւ ա՛նդ էր ա՛յր մի՝ որոյ ձեռն իւր գօսացեալ էր. հարցին ցնա՝ եւ ասեն, եթէ պա՞րտ իցէ ՚ի շաբաթու բժշկել. զի չարախօսեսցե՛ն զնմանէ։
10 Այնտեղ կար մի մարդ, որի ձեռքը գօսացած էր: Յիսուսին հարցրին ու ասացին. «Շաբաթ օրը թոյլատրելի՞ է բժշկել». որպէսզի նրան ամբաստանեն
10 Հոն մարդ մը կար, որուն ձեռքը չորցած էր։ Հարցուցին անոր. «Շաբաթ օրը բժշկել արժա՞ն է», որպէս զի անոր վրայով ամբաստանութիւն ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
12:1010: И вот, там был человек, имеющий сухую руку. И спросили Иисуса, чтобы обвинить Его: можно ли исцелять в субботы?
12:10  καὶ ἰδοὺ ἄνθρωπος χεῖρα ἔχων ξηράν. καὶ ἐπηρώτησαν αὐτὸν λέγοντες, εἰ ἔξεστιν τοῖς σάββασιν θεραπεῦσαι; ἵνα κατηγορήσωσιν αὐτοῦ.
12:10. καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ἄνθρωπος (a-mankind) χεῖρα (to-a-hand) ἔχων (holding) ξηράν. (to-dried) καὶ (And) ἐπηρώτησαν (they-upon-entreated-unto) αὐτὸν (to-it) λέγοντες ( forthing ) Εἰ (if) ἔξεστι (it-be-out) τοῖς (unto-the-ones) σάββασιν (unto-sabbaths) θεραπεύειν; (to-minister-of,"ἵνα (so) κατηγορήσωσιν (they-might-have-gathered-down-unto) αὐτοῦ. (of-it)
12:10. et ecce homo manum habens aridam et interrogabant eum dicentes si licet sabbatis curare ut accusarent eumAnd behold there was a man who had a withered hand, and they asked him, saying: Is it lawful to heal on the sabbath days? that they might accuse him.
10. and behold, a man having a withered hand. And they asked him, saying, Is it lawful to heal on the sabbath day? that they might accuse him.
12:10. And behold, there was a man who had a withered hand, and they questioned him, so that they might accuse him, saying, “Is it lawful to cure on the Sabbaths?”
12:10. And, behold, there was a man which had [his] hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.
And, behold, there was a man which had [his] hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him:

10: И вот, там был человек, имеющий сухую руку. И спросили Иисуса, чтобы обвинить Его: можно ли исцелять в субботы?
12:10  καὶ ἰδοὺ ἄνθρωπος χεῖρα ἔχων ξηράν. καὶ ἐπηρώτησαν αὐτὸν λέγοντες, εἰ ἔξεστιν τοῖς σάββασιν θεραπεῦσαι; ἵνα κατηγορήσωσιν αὐτοῦ.
12:10. et ecce homo manum habens aridam et interrogabant eum dicentes si licet sabbatis curare ut accusarent eum
And behold there was a man who had a withered hand, and they asked him, saying: Is it lawful to heal on the sabbath days? that they might accuse him.
12:10. And behold, there was a man who had a withered hand, and they questioned him, so that they might accuse him, saying, “Is it lawful to cure on the Sabbaths?”
12:10. And, behold, there was a man which had [his] hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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 (Мк III:1, 2; Лк VI:6, 7). Буквально «и вот, человек, руку имеющий сухую; и спросили Его, говоря: можно ли исцелять в субботы? чтобы обвинить Его». О характере болезни этого человека нет надобности рассуждать. Достаточно сказать, что это был человек, не владевший правою (Лк VI:6) рукою, от каких бы причин это ни происходило, — может быть от паралича, или так называемой атрофии, или же от других причин. Этот рассказ встречается у Марка и Луки, но только с значительной вариацией в подробностях от нашего текста. Марк и Лука более согласны один с другим, чем с Матфеем. Из рассказов Матфея (14 ст.) и Марка (II:6) видно, что против Христа выступили фарисеи, которые потом соединились с иродианами (Марк); но по Лк (VI:7), это были фарисеи и книжники. Фарисеи спросили (Мф) Иисуса Христа, можно ли исцелять в субботы; по Марку и Луке — наблюдали за Ним, не исцелит ли Он сухорукого в субботу. Он (зная их мысли — Лк) велел человеку стать посредине и предложил им данный в Евангелии вопрос. Дальнейшего вопроса о животном не встречается у Марка; но у Лк XIV:5 тот же вопрос повторяется, только при другом подобном случае. Противоречия в показаниях евангелистов, конечно, нет, потому что в толпе, окружавшей Христа, возможно, было и то и другое, причем один евангелист сообщил об одном, а другие — о другом. Так это часто бывает в рассказах очевидцев и других писателей, которые не противоречат, а дополняют один другого. Важнее вопрос о юридической стороне дела. Вопрос был дан фарисеями для того, чтобы уловить Христа. Если бы Он исцелил сухорукого в субботу, то оказался бы виновен в нарушении субботы. Если бы не исцелил, то — в бессилии и неспособности творить чудеса, а может быть, даже и в бесчеловечности. Употребление ?? в вопросе чуждо классическому греческому, но встречается у LXX Быт XVII:17 и проч.; ср. Мф XIX:3; Лк XIII:23; XXII:49; Деян I:6 и часто; такая форма вопроса указывает на неуверенность и колебание, а вместе с тем и на искусительный его характер.
Adam Clarke: Commentary on the Bible - 1831
12:10: A man which had his hand withered - Probably through a partial paralysis. The man's hand was withered; but God's mercy had still preserved to him the use of his feet: He uses them to bring him to the public worship of God, and Jesus meets and heals him there. How true is the proverb - It is never so ill with us, but it might be much worse!
Albert Barnes: Notes on the Bible - 1834
12:10
The very hairs of your head are all numbered - That is, each one has exercised the care and attention of God.
He has fixed the number; and, though of small importance, yet he does not think it beneath him to determine how few or how many they shall be. He will therefore take care of you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: which: Kg1 13:4-6; Zac 11:17; Joh 5:3
Is it: Mat 19:3, Mat 22:17, Mat 22:18; Luk 13:14, Luk 14:3-6, Luk 20:22; Joh 5:10, Joh 9:16
that: Isa 32:6, Isa 59:4, Isa 59:13; Luk 6:6, Luk 6:7, Luk 11:54, Luk 23:2, Luk 23:14; Joh 8:6
John Gill
12:10 And behold, there was a man which had his hand withered,.... Or dry; the juices were dried up, the nerves and sinews contracted, so that it was of no manner of use to him: Luke says, it was his right hand, which was so much the worse; and means not only his hand, but the whole arm. Such a case is mentioned in the Talmud (a), "it happened to one, "wewrz hvbyv, that his arm was dry, or withered. Jerom says (b), in the Gospel which the Nazarenes and Hebionites used, this man is said to be a plasterer, and so might possibly come by his misfortune through his business; and being a man that got his bread by his hand labour, the case was the more affecting. This account is introduced with a "behold!" it being remarkable that such a case should offer so opportunely, of showing his divine power in healing such a disorder; and of his authority, as the Son of man, over the sabbath; and of putting to silence his enemies, the Pharisees: and who, upon seeing such an object, put the following question to him;
and they asked him, saying, is it lawful to heal on the sabbath day? and which was put, not for information sake, as willing to be instructed in this point; for their determinations were, that healing was not lawful on such a day; nor were any means to be made use of for that purpose: if a man received a cure accidentally, it was very well; but no methods were to be taken with intention: as for instance (c);
"if a man had an ailment in his throat, he might not gargle it with oil, but he might swallow a large quantity of oil, "and "if he was healed, he was healed" (i.e. it was very well, it was no breach of the sabbath); they may not chew mastic, nor rub the teeth with spice, on the sabbath day, , "when it is intended "for healing"; but if it is intended for the savour of his mouth, it is free.''
There are several things they allowed might be done on the sabbath; but then they did not reckon them to come under the notion of healing.
"Three (d) things R. Ishmael bar Jose said he had heard from R. Matthia ben Charash; they might let blood for the stranguary on the sabbath day; one that was bit by a mad dog, they might give him hog's liver to eat; and he that had an ailment in his mouth, they might put spice to it on the sabbath day: but the wise men say of these, that there is not in them , anything of medicine.''
Indeed, in case of extreme danger of life they did admit of the use of medicine, by the prescription of a physician (e).
"Danger of life drives away the sabbath; wherefore, if there is any danger in a sick person, it is lawful to kindle a fire for him, &c. and they may kill, and bake, and boil: and though there may be no apparent danger, only a doubt of danger; as when one physician says there is a necessity, and another physician says there is none, they may profane the sabbath for him.''
Hence it is very clear with what view the Pharisees asked Christ this question; and that it was, as the evangelist says, that they might accuse him: either of cruelty and weakness, should he answer in the negative, that either he was not able to heal the poor man before him, or wanted compassion; or should he answer in the affirmative, as they expected, and act upon it, then they might have wherewith to charge him before the sanhedrim as a violator of the sabbath, and of their canons concerning it.
(a) T. Hieros. Yoma, fol. 40. 1. (b) In loc. (c) Maimon. Hilchot Sabbat, c. 21. sect. 24. (d) T. Bab. Yoma, fol. 84. 1. Vid. Misn. Yoma, e. 8. sect. 7. (e) Kotsensis Mitzvot Tora pr. neg. 65. Maimon. in Misn. Sabbat, c. 18. sect. 3.
12:1112:11: Եւ նա՝ ասէ ցնոսա. Ո՞վ իցէ ՚ի ձէնջ մարդ՝ որոյ իցէ ոչխար մի, եւ անկանիցի այն ՚ի խորխորա՛տ ՚ի շաբաթու. միթէ ո՞չ ունիցի եւ յարուցանիցէ զնա[210]։ [210] Ոմանք. Ո՞վ է ՚ի ձէնջ մարդ։
11 Եւ նա ասաց նրանց. «Ո՞վ է ձեզնից այն մարդը, որ մի ոչխար ունենայ, եւ դա շաբաթ օրն ընկնի փոսի մէջ, միթէ չի՞ բռնի ու վեր հանի այն
11 Ան ալ ըսաւ անոնց. «Ձեզմէ ո՞ր մարդը կայ, որ ոչխար մը ունենայ եւ անիկա շաբաթ օրը փոսի մէջ իյնայ, չի բռներ ու վեր հաներ զանիկա։
Եւ նա ասէ ցնոսա. Ո՞վ է ի ձէնջ մարդ որոյ իցէ ոչխար մի, եւ անկանիցի այն ի խորխորատ ի շաբաթու, միթէ ո՞չ ունիցի եւ յարուցանիցէ զնա:

12:11: Եւ նա՝ ասէ ցնոսա. Ո՞վ իցէ ՚ի ձէնջ մարդ՝ որոյ իցէ ոչխար մի, եւ անկանիցի այն ՚ի խորխորա՛տ ՚ի շաբաթու. միթէ ո՞չ ունիցի եւ յարուցանիցէ զնա[210]։
[210] Ոմանք. Ո՞վ է ՚ի ձէնջ մարդ։
11 Եւ նա ասաց նրանց. «Ո՞վ է ձեզնից այն մարդը, որ մի ոչխար ունենայ, եւ դա շաբաթ օրն ընկնի փոսի մէջ, միթէ չի՞ բռնի ու վեր հանի այն
11 Ան ալ ըսաւ անոնց. «Ձեզմէ ո՞ր մարդը կայ, որ ոչխար մը ունենայ եւ անիկա շաբաթ օրը փոսի մէջ իյնայ, չի բռներ ու վեր հաներ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
12:1111: Он же сказал им: кто из вас, имея одну овцу, если она в субботу упадет в яму, не возьмет ее и не вытащит?
12:11  ὁ δὲ εἶπεν αὐτοῖς, τίς ἔσται ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ;
12:11. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Τίς (What-one) [ ἔσται ] "[ it-shall-be ]"ἐξ (out) ὑμῶν (of-ye) ἄνθρωπος (a-mankind) ὃς (which) ἕξει (it-shall-hold) πρόβατον (to-stepped-before) ἕν, (to-one,"καὶ (and) ἐὰν (if-ever) ἐμπέσῃ (it-might-have-had-fallen-in,"τοῦτο (the-one-this,"τοῖς (unto-the-ones) σάββασιν (unto-sabbaths) εἰς (into) βόθυνον, (to-a-deepening-of,"οὐχὶ (unto-not) κρατήσει (it-shall-secure-unto) αὐτὸ (to-it) καὶ (and) ἐγερεῖ; (it-shall-rouse?"
12:11. ipse autem dixit illis quis erit ex vobis homo qui habeat ovem unam et si ceciderit haec sabbatis in foveam nonne tenebit et levabit eamBut he said to them: What man shall there be among you, that hath one sheep: and if the same fall into a pit on the sabbath day, will he not take hold on it and lift it up?
11. And he said unto them, What man shall there be of you, that shall have one sheep, and if this fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?
12:11. But he said to them: “Who is there among you, having even one sheep, if it will have fallen into a pit on the Sabbath, would not take hold of it and lift it up?
12:11. And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift [it] out?
And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift [it] out:

11: Он же сказал им: кто из вас, имея одну овцу, если она в субботу упадет в яму, не возьмет ее и не вытащит?
12:11  ὁ δὲ εἶπεν αὐτοῖς, τίς ἔσται ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ;
12:11. ipse autem dixit illis quis erit ex vobis homo qui habeat ovem unam et si ceciderit haec sabbatis in foveam nonne tenebit et levabit eam
But he said to them: What man shall there be among you, that hath one sheep: and if the same fall into a pit on the sabbath day, will he not take hold on it and lift it up?
12:11. But he said to them: “Who is there among you, having even one sheep, if it will have fallen into a pit on the Sabbath, would not take hold of it and lift it up?
12:11. And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift [it] out?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 (Лк XIV:5). У Луки сходная речь Христа помещена в рассказе об исцелении больного водяною болезнью; а в рассказе об исцелении сухорукого она пропущена. Вообще же у Лк VI:8, 9 подробности рассказа совершенно иные, чем у Матфея. У Луки говорится: «но Он, зная помышления их, сказал человеку, имеющему сухую руку: встань, и выступи на средину; и он встал и выступил. Тогда сказал им Иисус: спрошу Я вас: что должно делать в субботу? добро ила зло? спасти душу или погубить? Они молчали». Судя по конструкции речи Матфея, в ней можно предположить два вопроса: 1) «кто из вас есть человек, который будет иметь одну овцу? 2) и если она упадет в субботу в яму, не возьмет ли ее, и не вытащит (ли)?» Но некоторые принимают, что здесь только один вопрос, а три последние предложения поставлены в зависимость от oV (который). Смысл: кто из вас есть человек, который будет иметь одну овцу и который, если она упадет в яму в субботу, не возьмет ее и не вытащит? Последний перевод (буквальный) ближе к подлиннику. Спаситель резонирует не на основании каких-либо особенных, принятых тогда фарисеями и книжниками, мнений, а на основании всеобщего обычая. Ни один человек, имеющий овцу, не скажет, что нужно вести себя иначе.
Adam Clarke: Commentary on the Bible - 1831
12:11: If it fall into a pit on the Sabbath - day, etc. - It was a canon among the Jews: "We must take a tender care of the goods of an Israelite." Hence: -
"If a beast fall into a ditch, or into a pool of water, let (the owner) bring him food in that place if he can; but, if he cannot, let him bring clothes and litter, and bear up the beast; whence, if he can come up, let him come up, etc."
"If a beast or its foal fall into a ditch on a holy day, R. Lazar saith, Let him lift up the former to kill him, and let him kill him; but let him give fodder to the other, lest he die in that place. R. Joshua saith, Let him lift up the former with the intention of killing him, although he kill him not; let him lift up the other also, although it be not in his mind to kill him." To these canons our Lord seems here very properly to appeal, in vindication of his intention to heal the distressed man. See Lightfoot.
Self-interest is a very decisive casuist, and removes abundance of scruples in a moment. It is always the first consulted, and the must readily obeyed. It is not sinful to hearken to it, but it must not govern nor determine by itself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: what: This was an argumentum ad homineṁ The Jews held that such things were lawful on the sabbath day, and our Saviour very properly appealed to their canons in vindication of his intention to heal the distressed man. Luk 13:15-17, Luk 14:5
and if: Exo 23:4, Exo 23:5; Deu 22:4
John Gill
12:11 And he said unto them,.... Well knowing their intentions, and also their usages and customs, which he was able to produce and object to them; in which, through covetousness, they showed more regard to their beasts, than they did humanity to their fellow creatures:
what man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? Christ appeals to them in a case which was usually done among them, and which, without delay, no man would scruple to do; though their present rule of direction, in such a case, is this (f):
"if a beast fall into a ditch, or a pool of water, if food can be given it, where it is, they feed it till the going out of the sabbath; but if not, bolsters and pillows may be brought, and put under it, and if it can come out: it may come out:''
and which is elsewhere (g) a little differently expressed;
"if a beast fall into a ditch, or pool of water, it is forbidden a man to bring it out with his hand; but if he can give it food where it is, it may be fed till the going out of the sabbath:''
which seems to have been made since the times of Christ, and in opposition to this observation of his.
(f) Maimon. Hilchot Sabbat, c. 25. sect. 26. (g) Kotsensis Mitzvot Tora pr. neg. 65.
Robert Jamieson, A. R. Fausset and David Brown
12:11 And he said unto them, What man shall there be among you that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?
12:1212:12: Իսկ արդ՝ ո՞րչափ եւս՝ առաւել է մա՛րդ քան զոչխար. ապա ուրեմն պա՛րտ է ՚ի շաբաթու բարի՛ս գործել[211]։ [211] Ոմանք. Ապա պարտ է ՚ի շա՛՛։
12 Իսկ արդ, մարդը ոչխարից որքա՜ն եւս առաւել է. ապա ուրեմն, պէտք է շաբաթ օրը բարիք գործել»
12 Արդ՝ ո՜րչափ աւելի է մարդը ոչխարէն։ Ուրեմն շաբաթ օրը բարի գործել արժան է»։
Իսկ արդ ո՜րչափ եւս առաւել է մարդ քան զոչխար. ապա ուրեմն պարտ է ի շաբաթու բարիս գործել:

12:12: Իսկ արդ՝ ո՞րչափ եւս՝ առաւել է մա՛րդ քան զոչխար. ապա ուրեմն պա՛րտ է ՚ի շաբաթու բարի՛ս գործել[211]։
[211] Ոմանք. Ապա պարտ է ՚ի շա՛՛։
12 Իսկ արդ, մարդը ոչխարից որքա՜ն եւս առաւել է. ապա ուրեմն, պէտք է շաբաթ օրը բարիք գործել»
12 Արդ՝ ո՜րչափ աւելի է մարդը ոչխարէն։ Ուրեմն շաբաթ օրը բարի գործել արժան է»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1212: Сколько же лучше человек овцы! Итак можно в субботы делать добро.
12:12  πόσῳ οὗν διαφέρει ἄνθρωπος προβάτου. ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν.
12:12. πόσῳ (Unto-whither-which) οὖν (accordingly) διαφέρει (it-beareth-through,"ἄνθρωπος (a-mankind,"προβάτου. (of-stepped-before?"ὥστε (As-also) ἔξεστιν (it-be-out) τοῖς (unto-the-ones) σάββασιν (unto-sabbaths) καλῶς (unto-seemly) ποιεῖν. (to-do-unto)
12:12. quanto magis melior est homo ove itaque licet sabbatis benefacereHow much better is a man than a sheep? Therefore it is lawful to do a good deed on the sabbath days.
12. How much then is a man of more value than a sheep! Wherefore it is lawful to do good on the sabbath day.
12:12. How much better is a man than a sheep? And so, it is lawful to do good on the Sabbaths.”
12:12. How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.
How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days:

12: Сколько же лучше человек овцы! Итак можно в субботы делать добро.
12:12  πόσῳ οὗν διαφέρει ἄνθρωπος προβάτου. ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν.
12:12. quanto magis melior est homo ove itaque licet sabbatis benefacere
How much better is a man than a sheep? Therefore it is lawful to do a good deed on the sabbath days.
12:12. How much better is a man than a sheep? And so, it is lawful to do good on the Sabbaths.”
12:12. How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:12: How much then is a man better than a sheep? - Our Lord's argument is what is called argumentum ad hominem; they are taken on their own ground, and confuted on their own maxims and conduct. There are many persons who call themselves Christians, who do more for a beast of burden or pleasure than they do for a man for whom Christ died! Many spend that on coursers, spaniels, and hounds, of which multitudes of the followers of Christ are destitute: - but this also shall come to judgment.
Wherefore, it is lawful to do well, etc. - This was allowed by a multitude of Jewish canons. See Schoettgen.
Albert Barnes: Notes on the Bible - 1834
12:12
How much, then, is a man better than a sheep? - Of more consequence or value.
If you would show an act of kindness to a brute beast on the Sabbath, how much more important is it to evince similar kindness to one made in the image of God!
It is lawful to do well on the Sabbath days - This was universally allowed by the Jews in the abstract; and Jesus only showed them that the principle on which they acted in other things applied with more force to the case before him, and that the act which he was about to perform was, by their own confession, lawful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: is a: Mat 6:26; Luk 12:24
it is: Mar 3:4; Luk 6:9
John Gill
12:12 How much then is a man better than a sheep?.... As a rational creature must be better, and more excellent, than an irrational one, more care is to be taken of, and more mercy shown unto, the one, than the other: even the health of a man is preferable to the life of a beast; and if it is lawful to give food to a beast, and make use of means for its relief, and for the lifting it up out of a ditch, when fallen into it on the sabbath day, "wherefore it is lawful to do well on the sabbath days", to men; to do acts of beneficence and humanity to them, among which must be reckoned healing of diseases and infirmities: and particularly, if it is lawful to take a sheep out of a ditch on the sabbath day, it must be right to restore to a man the use of his hand on such a day; and especially to one that gets his bread by his hand labour, as it is very likely this man did. This was such a strong way of arguing, that the Jews could not well object to it; and it appears, that they were confounded and put to silence; for, as Mark observes, "they held their peace": and indeed they allow of everything to be done where life is in danger, though not otherwise: they say (h),
"they may take care of the preservation of life on the sabbath; and if he is prepared for it, lo! this is praiseworthy, and there is no need to take a licence from the sanhedrim: as when a man sees a child fallen into the sea, he may spread a net, and bring him out; and if he is prepared for it, lo! this is praiseworthy, and there is no need to take a licence from the sanhedrim, though he was fishing: if he sees a child fallen into a ditch, he may rake into the mud and bring him out; and if he is prepared for it, lo! this is praiseworthy, and there is no need to take a licence from the sanhedrim, though he had set a ladder ready.''
Tit is said of Hillell (i), that
"he sat by a window to hear the words of the living God, from the mouth of Shemaia and Abtalion; and they say that that day was the evening of the sabbath, and the winter solstice, and the snow descended from heaven; and when the pillar of the morning ascended, (when it was daylight,) Shemaia said to Abtalion, brother Abtalion, all other days the house is light, but today it is dark, perhaps it is a cloudy day: they lift up their eyes, and saw the form of a man at the window; they went up, and found upon him snow the height of three cubits; they broke through and delivered him; and they washed him, and anointed him, and set him over against his dwelling, and said, very worthy is this man , "to profane the sabbath for him".''
And if it was lawful to dig a man out of the snow, and do these several things for him on the sabbath day, why not cure a man of a withered hand, and especially when done by a word speaking, and without any labour?
(h) T. Bab. Yoma, fol. 84. 2. (i) T. Bab. Yoma, fol. 35. 2.
John Wesley
12:12 It is lawful to do good on the Sabbath day - To save a beast, much more a man.
Robert Jamieson, A. R. Fausset and David Brown
12:12 How much then is a man better than a sheep?--Resistless appeal! "A righteous man regardeth the life of his beast" (Prov 12:10), and would instinctively rescue it from death or suffering on the sabbath day; how much more his nobler fellow man! But the reasoning, as given in the other two Gospels, is singularly striking: "But He knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. Then said Jesus unto them, I will ask you one thing: Is it lawful on the sabbath days to do good, or to do evil? to save life or to destroy it?" (Lk 6:8-9), or as in Mark (Mk 3:4), "to kill?" He thus shuts them up to this startling alternative: "Not to do good, when it is in the power of our hand to do it, is to do evil; not to save life, when we can, is to kill"--and must the letter of the sabbath rest be kept at this expense? This unexpected thrust shut their mouths. By this great ethical principle our Lord, we see, held Himself bound, as man. But here we must turn to Mark, whose graphic details make the second Gospel so exceedingly precious. "When He had looked round about on them with anger, being grieved for the hardness of their hearts, He saith unto the man" (Mk 3:5). This is one of the very few passages in the Gospel history which reveal our Lord's feelings. How holy this anger was appears from the "grief" which mingled with it at "the hardness of their hearts."
12:1312:13: Յայնժամ ասէ ցայրն. Ձգեա՛ զձեռն քո։ Եւ նա ձգեաց՝ եւ եղեւ ո՛ղջ իբրեւ զմեւսն։
13 Այն ժամանակ մարդուն ասաց՝ ձեռքդ երկարի՛ր. եւ նա երկարեց. եւ առողջացաւ գօսացած ձեռքը, ինչպէս միւսը
13 Այն ատեն ըսաւ այն մարդուն. «Երկնցուր ձեռքդ»։ Ան ալ երկնցուց ու ողջնցաւ միւսին պէս։
Յայնժամ ասէ ցայրն. Ձգեա զձեռն քո: Եւ նա ձգեաց եւ եղեւ ողջ իբրեւ զմեւսն:

12:13: Յայնժամ ասէ ցայրն. Ձգեա՛ զձեռն քո։ Եւ նա ձգեաց՝ եւ եղեւ ո՛ղջ իբրեւ զմեւսն։
13 Այն ժամանակ մարդուն ասաց՝ ձեռքդ երկարի՛ր. եւ նա երկարեց. եւ առողջացաւ գօսացած ձեռքը, ինչպէս միւսը
13 Այն ատեն ըսաւ այն մարդուն. «Երկնցուր ձեռքդ»։ Ան ալ երկնցուց ու ողջնցաւ միւսին պէս։
zohrab-1805▾ eastern-1994▾ western am▾
12:1313: Тогда говорит человеку тому: протяни руку твою. И он протянул, и стала она здорова, как другая.
12:13  τότε λέγει τῶ ἀνθρώπῳ, ἔκτεινόν σου τὴν χεῖρα. καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ὑγιὴς ὡς ἡ ἄλλη.
12:13. Τότε (To-the-one-which-also) λέγει (it-fortheth) τῷ (unto-the-one) ἀνθρώπῳ (unto-a-mankind,"Ἔκτεινόν (Thou-should-have-stretched-out) σου (of-thee) τὴν (to-the-one) χεῖρα: (to-a-hand) καὶ (and) ἐξέτεινεν, (it-stretched-out) καὶ (and) ἀπεκατεστάθη (it-had-been-stood-down-off) ὑγιὴς (healthed) ὡς (as) ἡ (the-one) ἄλλη. (other)
12:13. tunc ait homini extende manum tuam et extendit et restituta est sanitati sicut alteraThen he saith to the man: Stretch forth thy hand; and he stretched it forth, and it was restored to health even as the other.
13. Then saith he to the man, Stretch forth thy hand. And he stretched it forth; and it was restored whole, as the other.
12:13. Then he said to the man, “Extend your hand.” And he extended it, and it was restored to health, just like the other one.
12:13. Then saith he to the man, Stretch forth thine hand. And he stretched [it] forth; and it was restored whole, like as the other.
Then saith he to the man, Stretch forth thine hand. And he stretched [it] forth; and it was restored whole, like as the other:

13: Тогда говорит человеку тому: протяни руку твою. И он протянул, и стала она здорова, как другая.
12:13  τότε λέγει τῶ ἀνθρώπῳ, ἔκτεινόν σου τὴν χεῖρα. καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ὑγιὴς ὡς ἡ ἄλλη.
12:13. tunc ait homini extende manum tuam et extendit et restituta est sanitati sicut altera
Then he saith to the man: Stretch forth thy hand; and he stretched it forth, and it was restored to health even as the other.
12:13. Then he said to the man, “Extend your hand.” And he extended it, and it was restored to health, just like the other one.
12:13. Then saith he to the man, Stretch forth thine hand. And he stretched [it] forth; and it was restored whole, like as the other.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:13: Stretch forth thine hand - The bare command of God is a sufficient reason of obedience. This man might have reasoned thus: "Lord, my hand is withered; how then can I stretch it out? Make it whole first, and afterwards I will do as thou commandest." This may appear reasonable, but in his case it would have been foolishness. At the command of the Lord he made the effort, and in making it the cure was effected! Faith disregards apparent impossibilities, where there is a command and promise of God. The effort to believe is, often, that faith by which the soul is healed.
A little before (Mat 12:6, Mat 12:8) Jesus Christ had asserted his Godhead, in this verse he proves it. What but the omnipotence of the living God could have, in a moment, restored this withered hand? There could be no collusion here; the man who had a real disease was instantaneously and therefore miraculously cured; and the mercy and power of God were both amply manifested in this business.
It is worthy of remark, that as the man was healed with a word, without even a touch, the Sabbath was unbroken, even according to their most rigid interpretation of the letter of the law.
Albert Barnes: Notes on the Bible - 1834
12:13
Then saith he to the man, Stretch forth thine hand - This was a remarkable commandment.
The man might have said that he had no strength - that it was a thing which he could not do. Yet, "being commanded," it was his duty to obey. He did so, and was healed. So the sinner. It is his duty to obey whatever God commands. He will give strength to those who endeavor to do his will. It is not right to plead, when God commands us to do a thing, that we have no strength. He will give us strength, if there is a disposition to obey. At the same time, however, this passage should not be applied to the sinner as if it proved that he has no more strength or ability than the man who had the withered hand. It proves no such thing: it has no reference to any such case. It may be used to prove that man should instantly obey the commands of God, without pausing to examine the question about his ability, and especially without saying "that he can do nothing." What would the Saviour have said to this man if he had objected that he could not stretch out his hand?
It was restored whole - Christ had before claimed divine authority and power Mat 12:6-9, he now showed that he possessed it. By his "own power" he healed him, thus evincing by a miracle that his claim of being Lord of the Sabbath was well founded.
These two cases determine what may be done on the Sabbath. The one was a case of "necessity," the other of "mercy." The example of the Saviour, and his explanations, show that these are a part of the proper duties of that holy day. Beyond an "honest" and "conscientious" discharge of these two duties, people may not devote the Sabbath to any secular purpose. If they do, they do it at their peril. They go beyond what His authority authorizes them to do. They do what he claimed the special right of doing, as being Lord of the Sabbath. They usurp His place, and act and legislate where God only has a right to act land legislate. People may as well trample down any other law of the Bible as that respecting the Sabbath.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: and it: Luk 13:13; Act 3:7, Act 3:8
John Gill
12:13 Then saith he to the man,.... That is, after he had looked round about upon them, to observe their countenances; and what answer they would make to his arguments; and with anger for their inhumanity and cruelty; being grieved for the hardness of their hearts, i.e. their unmercifulness to their fellow creatures, and the stupidity and blindness of their minds, being ignorant of the Scriptures, and of the sabbath, the nature, use, and Lord of it; which things are observed by the Evangelist Mark; then, in a commanding authoritative way, almighty power going along with his word, he says to the man who stood forth before him, and the Pharisees,
stretch forth thine hand, which was before contracted and shrivelled up;
and he stretched it forth with all the ease imaginable, and was, not only able to do this, but to make use of it any way;
for it was restored whole like as the other; his left hand, which had never been damaged. This was an instance of Christ's power; a proof of the lawfulness of healing on the sabbath day; and a rebuke to the Pharisees for their cruelty and uncharitableness. This man was an emblem of the inability of men to do anything that is spiritually good, and of the power and efficacy of divine grace to enable persons to stretch out their hands, and do things which they of themselves are not equal to.
Robert Jamieson, A. R. Fausset and David Brown
12:13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth--the power to obey going forth with the word of command.
and it was restored whole, like as the other--The poor man, having faith in this wonderful Healer--which no doubt the whole scene would singularly help to strengthen--disregarded the proud and venomous Pharisees, and thus gloriously put them to shame.
12:1412:14: Իսկ փարիսեցիքն ելեալ արտաքս խորհո՛ւրդ արարին զնմանէ՝ թէ ո՞րպէս կորուսցեն զնա[212]։ [212] Այլք. Խորհուրդ առին զնմանէ։
14 Իսկ փարիսեցիները դուրս գալով՝ նրա դէմ խորհուրդ արին, թէ ինչպէս կորստեան մատնեն նրան
14 Իսկ փարիսեցիները դուրս ելլելով՝ անոր վրայով խորհուրդ կ’ընէին թէ ի՞նչպէս զանիկա կորսնցնեն։
Իսկ փարիսեցիքն ելեալ արտաքս խորհուրդ առին զնմանէ թէ ո՛րպէս կորուսցեն զնա:

12:14: Իսկ փարիսեցիքն ելեալ արտաքս խորհո՛ւրդ արարին զնմանէ՝ թէ ո՞րպէս կորուսցեն զնա[212]։
[212] Այլք. Խորհուրդ առին զնմանէ։
14 Իսկ փարիսեցիները դուրս գալով՝ նրա դէմ խորհուրդ արին, թէ ինչպէս կորստեան մատնեն նրան
14 Իսկ փարիսեցիները դուրս ելլելով՝ անոր վրայով խորհուրդ կ’ընէին թէ ի՞նչպէս զանիկա կորսնցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
12:1414: Фарисеи же, выйдя, имели совещание против Него, как бы погубить Его. Но Иисус, узнав, удалился оттуда.
12:14  ἐξελθόντες δὲ οἱ φαρισαῖοι συμβούλιον ἔλαβον κατ᾽ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.
12:14. Ἐξελθόντες ( Having-had-came-out ) δὲ (moreover,"οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ,"συμβούλιον (to-a-purposelet-together) ἔλαβον (they-had-taken) κατ' (down) αὐτοῦ (of-it) ὅπως (unto-which-whither) αὐτὸν (to-it) ἀπολέσωσιν. (they-might-have-destructed-off)
12:14. exeuntes autem Pharisaei consilium faciebant adversus eum quomodo eum perderentAnd the Pharisees going out made a consultation against him, how they might destroy him.
14. But the Pharisees went out, and took counsel against him, how they might destroy him.
12:14. Then the Pharisees, departing, took council against him, as to how they might destroy him.
12:14. Then the Pharisees went out, and held a council against him, how they might destroy him.
Then the Pharisees went out, and held a council against him, how they might destroy him:

14: Фарисеи же, выйдя, имели совещание против Него, как бы погубить Его. Но Иисус, узнав, удалился оттуда.
12:14  ἐξελθόντες δὲ οἱ φαρισαῖοι συμβούλιον ἔλαβον κατ᾽ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.
12:14. exeuntes autem Pharisaei consilium faciebant adversus eum quomodo eum perderent
And the Pharisees going out made a consultation against him, how they might destroy him.
12:14. Then the Pharisees, departing, took council against him, as to how they might destroy him.
12:14. Then the Pharisees went out, and held a council against him, how they might destroy him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
14 (Мк II:6; III:7; Лк VI:11, 17). В заграничных изданиях новозаветного текста и иностранных переводах вторая половина стиха (но Иисус, узнав,…) относится к следующему 15 стиху. В славянском также, как и в русском. По Марку, фарисеи имели совещание с иродианами, и притом тотчас (euquV) же после события, а по Луке, книжники и фарисеи пришли в бешенство и разговаривали между собою, что сделать Христу. Здесь первое упоминание о соглашении фарисеев с иродианами (пропущенном Матфеем и Лукой) — предать Спасителя смерти. Наказание, определенное в законе за нарушение субботы (Исх XXXI:14; Чис XV:32–36) — смерть через побиение камнями. Матфей не говорит, куда удалился Иисус Христос. Но Марк говорит, что Он «удалился к морю»; и, может быть, сюда же относится и показание Луки (VI:17; ср. Мф IV:25), что Он стал на ровном месте и произнес нагорную проповедь. Так как у Матфея нагорная проповедь изложена была раньше, то он пропускает теперь эти подробности.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Then the Pharisees went out, and held a council against him, how they might destroy him. 15 But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; 16 And charged them that they should not make him known: 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, 18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall show judgment to the Gentiles. 19 He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 21 And in his name shall the Gentiles trust.

As in the midst of Christ's greatest humiliations, there were proofs of his dignity, so in the midst of his greatest honours, he gave proofs of his humility; and when the mighty works he did gave him an opportunity of making a figure, yet he made it appear that he emptied himself, and made himself of no reputation. Here we have,

I. The cursed malice of the Pharisees against Christ (v. 14); being enraged at the convincing evidence of his miracles, they went out, and held a council against him, how they might destroy him. That which vexed them was, not only that by his miracles his honour eclipsed theirs, but that the doctrine he preached was directly opposite to their pride, and hypocrisy, and worldly interest; but they pretended to be displeased at his breaking the sabbath day, which was by the law a capital crime, Exod. xxxv. 2. Note, it is no new thing to see the vilest practices cloaked with the most specious pretences. Observe their policy; they took counsel about it, considered with themselves which way to do it effectually; they took counsel together in a close cabal about it, that they might both animate and assist one another. Observe their cruelty; they took counsel, not to imprison or banish him, but to destroy him, to be the death of him who came that we might have life. What an indignity was hereby put upon our Lord Jesus, to run him down as an outlaw (qui caput gerit lupinum--carries a wolf's head), and the plague of his country, who was the greatest blessing of it, the Glory of his people Israel!

II. Christ's absconding upon this occasion, and the privacy he chose, to decline, not his work, but his danger; because his hour was not yet come (v. 15), he withdrew himself from thence. He could have secured himself by miracle, but chose to do it in the ordinary way of flight and retirement; because in this, as in other things, he would submit to the sinless infirmities of our nature. Herein he humbled himself, that he was driven to the common shift of those who are most helpless; thus also he would give an example to his own rule, When they persecute you in one city, flee to another. Christ had said and done enough to convince those Pharisees, if reason or miracles would have done it; but instead of yielding to the conviction, they were hardened and enraged, and therefore he left them as incurable, Jer. li. 9.

Christ did not retire for his own ease, nor seek an excuse to leave off his work; no, his retirements were filled up with business, and he was even then doing good, when he was forced to flee for the same. Thus he gave an example to his ministers, to do what they can, when they cannot do what they would, and to continue teaching, even when they are removed into corners. When the Pharisees, the great dons and doctors of the nation, drove Christ from then, and forced him to withdraw himself, yet the common people crowded after him; great multitudes followed him and found him out. This some would turn to his reproach, and call him the ring-leader of the mob; but it was really his honour, that all who were unbiased and unprejudiced, and not blinded by the pomp of the world, were so hearty, so zealous for him, that they would follow him whithersoever he went, and whatever hazards they ran with him; as it was also the honour of his grace, that the poor were evangelized; that when they received him, he received them and healed them all. Christ came into the world to be a Physician-general, as the sun to the lower world, with healing under his wings. Though the Pharisees persecuted Christ for doing good, yet he went on in it, and did not let the people fare the worse for the wickedness of their rulers. Note, Though some are unkind to us, we must not on that account be unkind to others.

Christ studied to reconcile usefulness and privacy; he healed them all, and yet (v. 16), charged them that they should not make him known; which may be looked upon, 1. As an act of prudence; it was not so much the miracles themselves, as the public discourse concerning them, that enraged the Pharisees (v. 23, 24); therefore Christ, though he would not omit doing good, yet would do it with as little noise as possible, to avoid offence to them and peril to himself. Note, Wise and good men, though they covet to do good, yet are far from coveting to have it talked of when it is done; because it is God's acceptance, not men's applause, that they aim at. And in suffering times, though we must boldly go on in the way of duty, yet we must contrive the circumstances of it so as not to exasperate, more than is necessary, those who seek occasion against us; Be ye wise as serpents, ch. x. 16. 2. It may be looked upon as an act of righteous judgment upon the Pharisees, who were unworthy to hear of any more of his miracles, having made so light of those they had seen. By shutting their eyes against the light, they had forfeited the benefit of it. 3. As an act of humility and self-denial. Though Christ's intention in his miracles was to prove himself the Messiah, and so to bring men to believe on him, in order to which it was requisite that they should be known, yet sometimes he charged the people to conceal them, to set us an example of humility, and to teach us not to proclaim our own goodness or usefulness, or to desire to have it proclaimed. Christ would have his disciples to be the reverse of those who did all their works to be seen of men.

III. The fulfilling of the scriptures in all this, v. 17. Christ retired into privacy and obscurity, that though he was eclipsed, the word of God might be fulfilled, and so illustrated and glorified, which was the thing his heart was upon. The scripture here said to be fulfilled is Isa. xlii. 1-4, which is quoted at large, v. 18-21. The scope of it is to show how mild and quiet, and yet how successful, our Lord Jesus should be in his undertaking; instances of both which we have in the foregoing passages. Observe here,

1. The pleasure of the Father in Christ (v. 18); Behold, my Servant whom I have chosen, my Beloved in whom my soul is well pleased. Hence we may learn,

(1.) That our Saviour was God's Servant in the great work of our redemption. He therein submitted himself to the Father's will (Heb. x. 7), and set himself to serve the design of his grace and the interests of his glory, in repairing the breaches that had been made by man's apostasy. As a Servant, he had a great work appointed him, and a great trust reposed in him. This was a part of his humiliation, that though he thought it not robbery to be equal with God, yet that in the work of our salvation he took upon him the form of a servant, received a law, and came into bonds. Though he were a son, yet learned he this obedience, Heb. v. 8. The motto of this Prince is, Ich dien--I serve.

(2.) That Jesus Christ was chosen of God, as the only fit and proper person for the management of the great work of our redemption. He is my Servant whom I have chosen, as par negotio--equal to the undertaking. None but he was able to do the Redeemer's work, or fit to wear the Redeemer's crown. He was one chosen out of the people (Ps. lxxxix. 19), chosen by Infinite Wisdom to that post of service and honour, for which neither man nor angel was qualified; none but Christ, that he might in all things have the pre-eminence. Christ did not thrust himself upon this work, but was duly chosen into it; Christ was so God's Chosen as to be the head of election, and of all other the Elect, for we are chosen in him, Eph. i. 4.

(3.) That Jesus Christ is God's Beloved, his beloved Son; as God, he lay from eternity in his bosom (John i. 18); he was daily his delight, (Prov. viii. 30). Between the Father and the Son there was before all time an eternal and inconceivable intercourse and interchanging of love, and thus the Lord possessed him in the beginning of his way, Prov. viii. 22. As Mediator, the Father loved him; then when it pleased the Lord to bruise him, and he submitted to it, therefore did the Father love him, John x. 17.

(4.) That Jesus Christ is one in whom the Father is well pleased, in whom his soul is pleased; which denotes the highest complacency imaginable. God declared, by a voice from heaven, that he was his beloved Son in whom he is well pleased; well pleased in him, because he was the ready and cheerful Undertaker of that work of wonder which God's heart was so much upon, and he is well pleased with us in him; for he had made us accepted in the Beloved, Eph. i. 6. All the interest which fallen man has or can have in God is grounded upon and owing to God's well-pleasedness in Jesus Christ; for there is no coming to the Father but by him, John xiv. 6.

2. The promise of the Father to him in two things.

(1.) That he should be every way well qualified for his undertaking; I will put my Spirit upon him, as a Spirit of wisdom and counsel, Isa. xi. 2, 3. Those whom God calls to any service, he will be sure to fit and qualify for it; and by that it will appear that he called them to it, as Moses, Exod. iv. 12. Christ, as God, was equal in power and glory with the Father; as Mediator, he received from the Father power and glory, and received that he might give: and all that the Father gave him, to qualify him for his undertaking, was summed up in this, he put his Spirit upon him: this was that oil of gladness with which he was anointed above his fellows, Heb. i. 9. He received the Spirit, not by measure, but without measure, John iii. 34. Note, Whoever they be that God has chosen, and in whim he is well pleased, he will be sure to put his Spirit upon them. Wherever he confers his love, he confers somewhat of his likeness.

(2.) That he should be abundantly successful in his understanding. Those whom God sends he will certainly own. It was long since secured by promise to our Lord Jesus, that the good pleasure of the Lord should prosper in his hand, Isa. liii. 10. And here we have an account of that prospering good pleasure.

[1.] He shall show judgment to the Gentiles. Christ in his own person preached to those who bordered upon the heathen nations (see Mark iii. 6-8), and by his apostle showed his gospel, called here his judgment, to the Gentile world. The way and method of salvation, the judgment which is committed to the Son, is not only wrought out by him as our great High Priest, but showed and published by him as our great Prophet. The gospel, as it is a rule of practice and conversation, which has a direct tendency to the reforming and bettering of men's hearts and lives, shall be showed to the Gentiles. God's judgments had been the Jews' peculiar (Ps. cxlvii. 19), but it was often foretold, by the Old-Testament prophets, that they should be showed to the Gentiles, which therefore ought not to have been such a surprise as it was to the unbelieving Jews, much less a vexation.

[2.] In his name shall the Gentiles trust, v. 21. He shall so show judgment to them, that they shall heed and observe what he shows them, and be influenced by it to depend upon him, to devote themselves to him, and conform to that judgment. Note, The great design of the gospel, is to bring people to trust in the name of Jesus Christ; his name Jesus, a Saviour, that precious name whereby he is called, and which is as ointment poured forth; The Lord our Righteousness. The evangelist here follows the Septuagint (or perhaps the latter editions of the Septuagint follow the evangelist); the Hebrew (Isa. xlii. 4) is, The isles shall wait for his law. The isles of the Gentiles are spoken of (Gen. x. 5), as peopled by the sons of Japhet, of whom it was said (Gen. ix. 27), God shall persuade Japhet to dwell in the tents of Shem; which was now to be fulfilled, when the isles (says the prophet), the Gentiles (says the evangelist), shall wait for his law, and trust in his name: compare these together, and observe, that they, and they only, can with confidence trust in Christ's name, that wait for his law with a resolution to be ruled by it. Observe also, that the law we wait for is the law of faith, the law of trusting in his name. This is now his great commandment, that we believe in Christ, 1 John iii. 23.

3. The prediction concerning him, and his mild and quiet management of his undertaking, v. 19, 20. It is chiefly for the sake of this that it is here quoted, upon occasion of Christ's affected privacy and concealment.

(1.) That he should carry on his undertaking without noise or ostentation. He shall not strive, or make an outcry. Christ and his kingdom come not with observation, Luke xvii. 20, 21. When the First-begotten was brought into the world, it was not with state and ceremony; he made no public entry, had no harbingers to proclaim him King. He was in the world and the world knew him not. Those were mistaken who fed themselves with hopes of a pompous Saviour. His voice was not heard in the streets; "Lo, here is Christ;" or, "Lo, he is there:" he spake in a still small voice, which was alluring to all, but terrifying to none; he did not affect to make a noise, but came down silently like the dew. What he spake and did was with the greatest possible humility and self-denial. His kingdom was spiritual, and therefore not to be advanced by force or violence, or by high pretensions. No, the kingdom of God is not in word, but in power.

(2.) That he should carry on his undertaking without severity and rigour (v. 20). A bruised reed shall he not break. Some understand this of his patience in bearing with the wicked; he could as easily have broken these Pharisees as a bruised reed, and have quenched them as soon as smoking flax; but he will not do it till the judgment-day, when all his enemies shall be made his footstool. Others rather understand it of his power and grace in bearing up the weak. In general, the design of his gospel is to establish such a method of salvation as encourages sincerity, though there be much infirmity; it does not insist upon a sinless obedience, but accepts an upright, willing mind. As to particular persons, that follow Christ in meekness, and in fear, and in much trembling, observe, [1.] How their case is here described--they are like a bruised reed, and smoking flax. Young beginners in religion are weak as a bruised reed, and their weakness offensive like smoking flax; some little life they have, but it is like that of a bruised reed; some little heat, but like that of smoking flax. Christ's disciples were as yet but weak, and many are so that have a place in his family. The grace and goodness in them are as a bruised reed, the corruption and badness in them are as smoking flax, as the wick of a candle when it is put out and is yet smoking. [2.] What is the compassion of our Lord Jesus toward them? He will not discourage them, much less reject them or cast them off; the reed that is bruised shall not be broken and trodden down, but shall be supported, and made as strong as a cedar or flourishing palm-tree. The candle newly lighted, though it only smokes and does not flame, shall not be blown out, but blown up. The day of small things is the day of precious things, and therefore he will not despise it, but make it the day of great things, Zech. iv. 10. Note, Our Lord Jesus deals very tenderly with those who have true grace, though they be weak in it, Isa. xl. 11; Heb. v. 2. He remembers not only that we are dust, but that we are flesh. [3.] The good issue and success of this, intimated in that, till he send forth judgment unto victory. That judgment which he showed to the Gentiles shall be victorious, he will go on conquering and to conquer, Rev. vi. 2. Both the preaching of the gospel in the world, and the power of the gospel in the heart, shall prevail. Grace shall get the upper hand of corruption, and shall at length be perfected in glory. Christ's judgment will be brought forth to victory, for when he judges he will overcome. He shall bring forth judgment unto truth; so it is, Isa. xlii. 3. Truth and victory are much the same, for great is the truth, and will prevail.
Adam Clarke: Commentary on the Bible - 1831
12:14: Held a council against him - Nothing sooner leads to utter blindness, and hardness of heart, than envy. There are many who abandon themselves to pleasure-taking and debauchery on the Sabbath, who condemn a poor man whom necessity obliges to work on what is termed a holiday, or a national fast.
Albert Barnes: Notes on the Bible - 1834
12:14
The Pharisees ... held a council ... - Mark adds that the Herodians also took a part in this plot. They were probably a "political" party attached firmly to Herod Antipas, son of Herod the Great, tetrarch of Galilee. He was the same man who had imprisoned and beheaded John the Baptist, and to whom the Saviour, when arraigned, was sent by Pilate. See the notes at Luk 3:1. He was under Roman authority, and was a strong advocate of Roman power. All the friends of the family of Herod were opposed to Christ, and ever ready to join any plot against his life. They remembered, doubtless, the attempts of Herod the Great against him when he was the babe of Bethlehem, and they were stung with the memory of the escape of Jesus from his bloody hands. The attempt against him now, on the part of the Pharisees, was the effect of "envy." They hated his popularity, they were losing their influence, and they therefore resolved to take him out of the way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: went: Mat 27:1; Mar 3:6; Luk 6:11; Joh 5:18, Joh 10:39, Joh 11:53, Joh 11:57
held a council: or, took counsel
Geneva 1599
12:14 (3) Then the Pharisees went out, and held a council against him, how they might destroy him.
(3) How far and in what aspect we may give place to the unbridled rage of the wicked.
John Gill
12:14 Then the Pharisees went out,.... Of the synagogue, being, as Luke says, filled with madness, at the unanswerableness of his arguments; and because of the violation of the sabbath, as they thought; and most of all, because of the miracle wrought by him; and which was so glaringly a proof of his being Lord of the sabbath, and could not fail of creating him esteem among the people: and held a council against him, how they might destroy him. Mark says, the council was held by them with the Herodians; of whom, See Gill on Mt 22:16 who, though they differed from them both in religion and politics, yet might be thought very proper persons to advise with about this matter; and especially, as they might have a greater interest at court, than they had. Nor did they scruple to enter into such a consultation, though on the sabbath day, and about the taking away of the life of an innocent person; which shows what scared consciences, and hard hearts they had, and how full of hypocrisy they were.
Robert Jamieson, A. R. Fausset and David Brown
12:14 Then the Pharisees went out, and held a council against him, how they might destroy him--This is the first explicit mention of their murderous designs against our Lord. Luke (Lk 6:11) says, they were filled with madness, and communed one with another what they might do to Jesus." But their doubt was not, whether to get rid of Him, but how to compass it. Mark (Mk 3:6), as usual, is more definite: "The Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him." These Herodians were supporters of Herod's dynasty, created by CÃ&brvbr;sar--a political rather than religious party. The Pharisees regarded them as untrue to their religion and country. But here we see them combining together against Christ as a common enemy. So on a subsequent occasion (Mt 22:15-16).
Jesus Retires to Avoid Danger (Mt 12:15-21).
12:1512:15: Եւ Յիսուս իբրեւ գիտաց, մեկնեցա՛ւ անտի։ Եւ գնացին զհետ նորա ժողովուրդք բազումք, եւ բժշկեա՛ց զամենեսեան[213]։ [213] Ոսկան. Զհետ նորա ժողովուրդքն, եւ բժ՛՛։ Ոմանք. Եւ բժշկեաց զնոսա։
15 Երբ Յիսուս այդ իմացաւ, այդտեղից մեկնեց: Նրա յետեւից գնաց շատ ժողովուրդ, եւ նա բոլորին բժշկեց
15 Յիսուս երբ գիտցաւ, զատուեցաւ անկէ եւ շատ ժողովուրդ անոր ետեւէն գացին ու ամէնքը բժշկեց,
Եւ Յիսուս իբրեւ գիտաց, մեկնեցաւ անտի. եւ գնացին զհետ նորա ժողովուրդք բազումք, եւ բժշկեաց զամենեսեան:

12:15: Եւ Յիսուս իբրեւ գիտաց, մեկնեցա՛ւ անտի։ Եւ գնացին զհետ նորա ժողովուրդք բազումք, եւ բժշկեա՛ց զամենեսեան[213]։
[213] Ոսկան. Զհետ նորա ժողովուրդքն, եւ բժ՛՛։ Ոմանք. Եւ բժշկեաց զնոսա։
15 Երբ Յիսուս այդ իմացաւ, այդտեղից մեկնեց: Նրա յետեւից գնաց շատ ժողովուրդ, եւ նա բոլորին բժշկեց
15 Յիսուս երբ գիտցաւ, զատուեցաւ անկէ եւ շատ ժողովուրդ անոր ետեւէն գացին ու ամէնքը բժշկեց,
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12:1515: И последовало за Ним множество народа, и Он исцелил их всех
12:15  ὁ δὲ ἰησοῦς γνοὺς ἀνεχώρησεν ἐκεῖθεν. καὶ ἠκολούθησαν αὐτῶ [ὄχλοι] πολλοί, καὶ ἐθεράπευσεν αὐτοὺς πάντας,
12:15. Ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) γνοὺς (having-had-acquainted) ἀνεχώρησεν (it-spaced-up-unto) ἐκεῖθεν. (thither-from) Καὶ (And) ἠκολούθησαν (they-pathed-along-unto) αὐτῷ (unto-it," πολλοί , ( much ,"καὶ (and) ἐθεράπευσεν (it-ministered-of) αὐτοὺς (to-them) πάντας , ( to-all )
12:15. Iesus autem sciens recessit inde et secuti sunt eum multi et curavit eos omnesBut Jesus knowing it, retired from thence: and many followed him, and he healed them all.
15. And Jesus perceiving withdrew from thence: and many followed him; and he healed them all,
12:15. But Jesus, knowing this, withdrew from there. And many followed him, and he cured them all.
12:15. But when Jesus knew [it], he withdrew himself from thence: and great multitudes followed him, and he healed them all;
But when Jesus knew [it], he withdrew himself from thence: and great multitudes followed him, and he healed them all:

15: И последовало за Ним множество народа, и Он исцелил их всех
12:15  ὁ δὲ ἰησοῦς γνοὺς ἀνεχώρησεν ἐκεῖθεν. καὶ ἠκολούθησαν αὐτῶ [ὄχλοι] πολλοί, καὶ ἐθεράπευσεν αὐτοὺς πάντας,
12:15. Iesus autem sciens recessit inde et secuti sunt eum multi et curavit eos omnes
But Jesus knowing it, retired from thence: and many followed him, and he healed them all.
12:15. But Jesus, knowing this, withdrew from there. And many followed him, and he cured them all.
12:15. But when Jesus knew [it], he withdrew himself from thence: and great multitudes followed him, and he healed them all;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15 (Мк III:7, 8; Лк VI:17). На Христа смотрели теперь, как на Великого Учителя, и было естественно, если за Ним всюду следовали большие толпы народа.
Adam Clarke: Commentary on the Bible - 1831
12:15: Jesus - withdrew himself from thence - It is the part of prudence and Christian charity not to provoke, if possible, the blind and the hardened; and to take from them the occasion of sin. A man of God is not afraid of persecution; but, as his aim is only to do good, by proclaiming every where the grace of the Lord Jesus, he departs from any place when he finds the obstacles to the accomplishment of his end are, humanly speaking, invincible, and that he can not do good without being the means of much evil. Yield to the stream when you cannot stem it.
Great multitudes followed him, and he healed them all - The rejection of the Gospel in one place has often been the means of sending it to and establishing it in another. Jesus healed all that followed him, i.e. all who had need of healing, and who desired to be healed; for thus the passage must be understood: - and is he not still the same? No soul shall ever implore his healing power in vain; but let it be remembered, that only those who follow Christ, and apply to him, are healed of their spiritual maladies.
Albert Barnes: Notes on the Bible - 1834
12:15
But when Jesus knew it, he withdrew himself ... - He knew of the plot which they had formed against his life; but his hour was not yet come, and he therefore sought security.
By remaining, his presence would only have provoked them further and endangered his own life. He acted, therefore, the part of prudence and withdrew. Compare the notes at Mat 10:23.
Mark adds that he withdrew "to the sea;" that is, to the Sea of Galilee. or Tiberias. He states also Mat 3:7-8 that "a great multitude from Galilee followed him, and from Judea, and from Jerusalem, and from Idumea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they heard what great things he did, came unto him." As some of these places were without the limits of Judea or inhabited by "Gentiles," this statement of Mark throws light on the passage quoted by Matthew Mat 12:21, "In his name shall the Gentiles trust."
Pressed by the crowd Mar 3:9, Jesus went aboard a "small vessel," or "boat," called by Mark a "ship." This he did for the convenience of being separated from them and more easily addressing them. We are to suppose the lake still and calm; the multitudes, most of whom were sick and diseased, on the shore and pressing to the water's edge; and Jesus thus healing their diseases, and preaching to them the good news of salvation. No scene could be more sublime than this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: he withdrew: Mat 10:23; Luk 6:12; Joh 7:1, Joh 10:40-42, Joh 11:54
great: Mat 4:24, Mat 4:25, Mat 19:2; Mar 3:7-12, Mar 6:56; Luk 6:17-19; Joh 9:4; Gal 6:9; Pe1 2:21
John Gill
12:15 But when Jesus knew it,.... Their consultation against him, as he did, not by any discovery made to him by men, but as the omniscient God; he withdrew himself from thence; from the synagogue and city, where he was, to the sea of Galilee, and his disciples with him, as Mark observes; not through fear, but because his time was not yet come, that he must suffer and die for his people; he had some other work to do first, and therefore rightly and wisely provides for his safety. And great multitudes followed him; from Galilee, Judea, Jerusalem, Idumea, and from beyond Jordan; and were joined by another multitude of people, who came from about Tyre and Sidon, as Mark relates: so that his departure was not so very private; nor was he forsaken by the common people, though the Pharisees were so offended with him. And he healed them all; that stood in need of healing, as many as had plagues and unclean spirits; practising agreeably to his doctrine, that it was lawful to do good on the sabbath day, and to heal the bodies as well as the souls of men.
Robert Jamieson, A. R. Fausset and David Brown
12:15 But when Jesus knew it, he withdrew himself from thence--whither, our Evangelist says not; but Mark (Mk 3:7) says "it was to the sea"--to some distance, no doubt, from the scene of the miracle, the madness, and the plotting just recorded.
and great multitudes followed him, and he healed them all--Mark gives the following interesting details: "A great multitude from Galilee followed Him, and from Judea and from Jerusalem, and from Idumea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things He did, came unto Him. And He spake to His disciples, that a small ship should wait on Him because of the multitude, lest they should throng Him. For He had healed many; insomuch that they pressed upon Him for to touch Him, as many as had plagues. And unclean spirits, when they saw Him, fell down before Him, and cried, saying, Thou art the Son of God. And He straitly charged them that they should not make Him known" (Mk 3:7-12). How glorious this extorted homage to the Son of God! But as this was not the time, so neither were they the fitting preachers, as BENGEL says. (See on Mk 1:25, and compare Jas 2:19). Coming back now to our Evangelist: after saying, "He healed them all," he continues:
12:1612:16: Եւ սաստեաց նոցա՝ զի մի՛ յայտնեսցեն զնմանէ ումեք։
16 Եւ խստիւ պատուիրեց նրանց, որ իր մասին ոչ ոքի բան չասեն
16 Բայց սաստիկ պատուիրեց անոնց, որ զինք մարդո՛ւ չյայտնեն.
Եւ սաստեաց նոցա զի մի՛ յայտնեսցեն զնմանէ ումեք:

12:16: Եւ սաստեաց նոցա՝ զի մի՛ յայտնեսցեն զնմանէ ումեք։
16 Եւ խստիւ պատուիրեց նրանց, որ իր մասին ոչ ոքի բան չասեն
16 Բայց սաստիկ պատուիրեց անոնց, որ զինք մարդո՛ւ չյայտնեն.
zohrab-1805▾ eastern-1994▾ western am▾
12:1616: и запретил им объявлять о Нем,
12:16  καὶ ἐπετίμησεν αὐτοῖς ἵνα μὴ φανερὸν αὐτὸν ποιήσωσιν·
12:16. καὶ (And) ἐπετίμησεν (it-upon-valuated-unto) αὐτοῖς (unto-them) ἵνα (so) μὴ (lest) φανερὸν (to-en-manifested) αὐτὸν (to-it) ποιήσωσιν: (they-might-have-done-unto)
12:16. et praecepit eis ne manifestum eum facerentAnd he charged them that they should not make him known.
16. and charged them that they should not make him known:
12:16. And he instructed them, lest they make him known.
12:16. And charged them that they should not make him known:
And charged them that they should not make him known:

16: и запретил им объявлять о Нем,
12:16  καὶ ἐπετίμησεν αὐτοῖς ἵνα μὴ φανερὸν αὐτὸν ποιήσωσιν·
12:16. et praecepit eis ne manifestum eum facerent
And he charged them that they should not make him known.
12:16. And he instructed them, lest they make him known.
12:16. And charged them that they should not make him known:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 (Мк III:12; Лк IV:41). Здесь разница в чтении. По одним кодексам, как в русском; по другим «И всем, которых исцелил, запретил им…» В последнем чтении наблюдается неправильность грамматического построения (pantaV de, ooV eqerapeusen epetimhsen autoiV); чтение менее подтверждается и потому считается «менее вероятным». По Марку (III:11, 12) и Луке (IV:41), если только это последнее место действительно параллельно местам у Матфея и Марка (некоторые считают его параллельным Мф VIII:16, 17 и Мк I:34), дело представляется яснее. Христос запрещал делать Его известным и сказывать, что Он Христос, — не всему народу, а только духам нечистым, которых Он изгонял из людей. Если так, то и причины запрещения понятнее. Христос не желал, чтобы Его объявляли Сыном Божьим демоны, другими словами, не желал подтверждения Своего сыновства по отношению к Богу из такого источника.
Adam Clarke: Commentary on the Bible - 1831
12:16: Charged them that they should not make him known - See Mat 8:4. Jesus Christ, as God, could have easily concealed himself, but he chooses to do it as man, and to use no other than human means, as these were quite sufficient for the purpose, to teach us not to neglect them in our necessity. Indeed, he always used his power less on his own account, than on that of men.
Albert Barnes: Notes on the Bible - 1834
12:16
And he charged them ... - He was "at this time" desirous of concealment.
He wished to avoid their plots and to save his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:16: Mat 9:30, Mat 17:9; Mar 7:36; Luk 5:14, Luk 5:15
John Gill
12:16 And charged them that they should not make him known. This charge was given, either to the multitude that followed him, and were healed by him, that when they returned to the respective places from whence they came, they would not make it known to his enemies where he was, and what he had done to them; being neither desirous of popular applause and glory, nor willing to provoke them more, nor to fall into their hands as yet; or else, as Mark seems to intimate, to the unclean spirits, that they would not declare who he was, the Son of God, they confessed him to be: and very likely it was given to both, and that they should neither tell where he was, nor who he was; and this charge was a very severe one; for the word signifies a charge with threatenings, should they not observe his orders.
Robert Jamieson, A. R. Fausset and David Brown
12:16 And charged them--the healed.
that they should not make him known--(See on Mt 8:4).
12:1712:17: Զի լցցի՛ որ ասացաւն ՚ի ձեռն Եսայայ մարգարէի.
17 որպէսզի կատարուի այն, ինչ որ ասուեց Եսայի մարգարէի բերանով.
17 Որպէս զի կատարուի Եսայի մարգարէի միջոցով ըսուած խօսքը.
Զի լցցի որ ասացաւն ի ձեռն Եսայեայ մարգարէի:

12:17: Զի լցցի՛ որ ասացաւն ՚ի ձեռն Եսայայ մարգարէի.
17 որպէսզի կատարուի այն, ինչ որ ասուեց Եսայի մարգարէի բերանով.
17 Որպէս զի կատարուի Եսայի մարգարէի միջոցով ըսուած խօսքը.
zohrab-1805▾ eastern-1994▾ western am▾
12:1717: да сбудется реченное через пророка Исаию, который говорит:
12:17  ἵνα πληρωθῇ τὸ ῥηθὲν διὰ ἠσαΐου τοῦ προφήτου λέγοντος,
12:17. ἵνα (so) πληρωθῇ (it-might-have-been-en-filled) τὸ (the-one) ῥηθὲν (having-been-uttered-unto) διὰ (through) Ἠσαίου (of-a-Hesaias) τοῦ (of-the-one) προφήτου (of-a-declarer-before) λέγοντος (of-forthing,"
12:17. ut adimpleretur quod dictum est per Esaiam prophetam dicentemThat it might be fulfilled which was spoken by Isaias the prophet, saying:
17. that it might be fulfilled which was spoken by Isaiah the prophet, saying,
12:17. Then what was spoken through the prophet Isaiah was fulfilled, saying:
12:17. That it might be fulfilled which was spoken by Esaias the prophet, saying,
That it might be fulfilled which was spoken by Esaias the prophet, saying:

17: да сбудется реченное через пророка Исаию, который говорит:
12:17  ἵνα πληρωθῇ τὸ ῥηθὲν διὰ ἠσαΐου τοῦ προφήτου λέγοντος,
12:17. ut adimpleretur quod dictum est per Esaiam prophetam dicentem
That it might be fulfilled which was spoken by Isaias the prophet, saying:
12:17. Then what was spoken through the prophet Isaiah was fulfilled, saying:
12:17. That it might be fulfilled which was spoken by Esaias the prophet, saying,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 Определенное указание, кому принадлежит излагаемое далее мессианское пророчество.
Albert Barnes: Notes on the Bible - 1834
12:17
That it might be fulfilled ... - Matthew here quotes a passage from Isa 42:1-4, to show the "reason why he thus retired from his enemies and sought concealment." The Jews, and the disciples also at first, expected that the Messiah would be a conqueror, and vindicate himself from all his enemies. When they saw him retiring before them, and, instead of subduing them by force, seeking a place of concealment, it was contrary to all their pRev_ious notions of the Messiah. Matthew by this quotation shows that "their" conceptions of him had been wrong. Instead of a warrior and an earthly conqueror, he was "predicted" under a totally different character. Instead of shouting for battle, lifting up his voice in the streets, oppressing the feeble - "breaking bruised reeds and quenching smoking flax, as a conqueror" - he would be peaceful, retiring; would strengthen the feeble, and would cherish the faintest desires of holiness. This appears to be the general meaning of this quotation here. Compare the notes at Isa 42:1-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:17: it: Mat 8:17, Mat 13:35, Mat 21:4; Isa 41:22, Isa 41:23, Isa 42:9, Isa 44:26; Luk 21:22, Luk 24:44; Joh 10:35, Joh 12:38, Joh 19:28; Act 13:27
saying: Isa 42:1-4
John Gill
12:17 That it might be fulfilled which was spoken by Esaias the prophet, saying. Is 42:1 not that Christ gave the above charge with this view, that this passage in Isaiah might have its accomplishment: but this is an observation of the evangelist, that what was now done by Christ, by his private departure from the Pharisees, being unwilling to irritate them more; by his preaching to the Idumeans, Tyrians, and Sidonians; by healing their diseases, and shunning all ostentation and popular applause; and prohibiting to tell who and where he was, was a fulfilling of this prophecy; in which the Holy Spirit foreknowing the disposition and actions of Christ, predicted them: which, when considered, must be looked upon as a very large proof of the truth of his being the Messiah. For that this prophecy belongs to the Messiah, is owned by the Jews themselves (k).
(k) Targum & Kimchi in loc. Abarbinel Mashmia Jeshua, fol. 9. 1, 2. & 10. 1, 2. & 21. 2. & in Is. fol 64. 3, 4. R. Isaac Chizzuk Emuna, p. 299.
Robert Jamieson, A. R. Fausset and David Brown
12:17 That it might be fulfilled which was spoken by Esaias the prophet, saying-- (Is 42:1).
12:1812:18: Ահա մանո՛ւկ իմ՝ զոր ընտրեցի, եւ սիրելի իմ՝ ընդ որ հաճեցաւ անձն իմ. եդից զՈգի իմ ՚ի վերայ նորա, եւ իրաւունս հեթանոսաց պատմեսցէ։
18 «Ահա իմ ծառան, որին ընտրեցի, եւ իմ սիրելին, որին հոգիս հաւանեց. նրա վրայ իմ հոգին պիտի դնեմ, եւ նա հեթանոսներին դատաստան պիտի յայտարարի.
18 «Ահա իմ ծառաս, զոր ընտրեցի եւ իմ սիրելիս, որուն հաւնեցաւ իմ անձս. իմ Հոգիս անոր վրայ պիտի դնեմ ու հեթանոսներուն իրաւունք պիտի տայ։
Ահա մանուկ իմ զոր ընտրեցի, եւ սիրելի իմ ընդ որ հաճեցաւ անձն իմ. եդից զՈգի իմ ի վերայ նորա, եւ իրաւունս հեթանոսաց պատմեսցէ:

12:18: Ահա մանո՛ւկ իմ՝ զոր ընտրեցի, եւ սիրելի իմ՝ ընդ որ հաճեցաւ անձն իմ. եդից զՈգի իմ ՚ի վերայ նորա, եւ իրաւունս հեթանոսաց պատմեսցէ։
18 «Ահա իմ ծառան, որին ընտրեցի, եւ իմ սիրելին, որին հոգիս հաւանեց. նրա վրայ իմ հոգին պիտի դնեմ, եւ նա հեթանոսներին դատաստան պիտի յայտարարի.
18 «Ահա իմ ծառաս, զոր ընտրեցի եւ իմ սիրելիս, որուն հաւնեցաւ իմ անձս. իմ Հոգիս անոր վրայ պիտի դնեմ ու հեթանոսներուն իրաւունք պիտի տայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1818: Се, Отрок Мой, Которого Я избрал, Возлюбленный Мой, Которому благоволит душа Моя. Положу дух Мой на Него, и возвестит народам суд;
12:18  ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου εἰς ὃν εὐδόκησεν ἡ ψυχή μου· θήσω τὸ πνεῦμά μου ἐπ᾽ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ.
12:18. Ἰδοὺ ( Thou-should-have-had-seen ," ὁ ( the-one ) παῖς ( a-child ) μου ( of-me ) ὃν ( to-which ) ᾑρέτισα , ( I-lifted-to ," ὁ ( the-one ) ἀγαπητός ( excessed-off-unto ) μου ( of-me ) ὃν ( to-which ) εὐδόκησεν ( it-goodly-thought-unto ," ἡ ( the-one ) ψυχή ( a-breathing ) μου : ( of-me ," θήσω ( I-shall-place ) τὸ ( to-the-one ) πνεῦμά ( to-a-currenting-to ) μου ( of-me ) ἐπ' ( upon ) αὐτόν , ( to-it ," καὶ ( and ) κρίσιν ( to-a-separating ) τοῖς ( unto-the-ones ) ἔθνεσιν ( unto-nations ) ἀπαγγελεῖ . ( it-shall-message-off )
12:18. ecce puer meus quem elegi dilectus meus in quo bene placuit animae meae ponam spiritum meum super eum et iudicium gentibus nuntiabitBehold my servant whom I have chosen, my beloved in whom my soul hath been well pleased. I will put my spirit upon him, and he shall shew judgment to the Gentiles.
18. Behold, my servant whom I have chosen; My beloved in whom my soul is well pleased: I will put my Spirit upon him, And he shall declare judgment to the Gentiles.
12:18. “Behold, my servant whom I have chosen, my beloved in whom my soul is well pleased. I will place my Spirit over him, and he shall announce judgment to the nations.
12:18. Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.
Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles:

18: Се, Отрок Мой, Которого Я избрал, Возлюбленный Мой, Которому благоволит душа Моя. Положу дух Мой на Него, и возвестит народам суд;
12:18  ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου εἰς ὃν εὐδόκησεν ἡ ψυχή μου· θήσω τὸ πνεῦμά μου ἐπ᾽ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ.
12:18. ecce puer meus quem elegi dilectus meus in quo bene placuit animae meae ponam spiritum meum super eum et iudicium gentibus nuntiabit
Behold my servant whom I have chosen, my beloved in whom my soul hath been well pleased. I will put my spirit upon him, and he shall shew judgment to the Gentiles.
12:18. “Behold, my servant whom I have chosen, my beloved in whom my soul is well pleased. I will place my Spirit over him, and he shall announce judgment to the nations.
12:18. Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
18 Место это взято из Ис XIV:1–4. С еврейского буквально так: «вот, Отрок Мой, которого Я держу прямо, избранный Мой, к которому благоволит душа Моя. Я дам Духа Моего на Него, правду Он будет среди народов распространять; не возопиет и не возвысит голоса Своего, и не даст услышать его на улицах; трости надломленной не переломит, и льна курящегося не угасит; по истине будет Он распространять суд; не ослабеет и не изнеможет, пока не утвердит правды на земле, и на закон Его будут уповать острова». Не вдаваясь в подробный разбор еврейского подлинника, скажем, что русский перевод приблизительно сходен с ним. Что касается перевода LXX, то в нем — некоторые отступления от еврейского подлинника. По буквальному переводу: «Иаков, раб Мой, Я буду помогать ему; Израиль, избранный Мой, приняла его душа Моя. Я дал Духа Моего на него, суд народам изнесет. Не закричит и не оставит (anhsei) и не будет услышан вне голос Его. Трости надломленной не переломит, и льна курящегося не погасит, но во истину вынесет суд. Он будет блестеть и не будет сокрушен, пока не установит на земле суда, и на имя Его будут уповать народы». Выражение «не оставит» некоторые переводят «не возвысит» (голоса); такой перевод соответствовал бы еврейскому подлиннику, но едва ли возможен, потому что anihmi никогда не имеет такого значения. Если теперь сравнить перевод LXX и еврейский текст с греческим Матфея, то окажется, что Матфей сильно отступает и от еврейского текста, и от перевода LXX. Думают, однако, что Матфей имел у себя перевод LXX, и на это указывает выражение: «и на имя Его будут уповать народы» (LXX kai epi tw onomati eqnh elpiousin, в евр. «острова»). На пользование переводом LXX указывает и изменение Матфеем еврейского «веторато» (и на закон) на греч. tw onomati (LXX: epi tw onomati), — изменение, в котором не было никакой надобности, и оно не имело никаких оснований. LXX, очевидно, относят слова пророка к Израилю. Но обстоятельство, что Матфей относит их к Мессии, служит здесь коррективом, как и подлинные слова Исаии. Исаия изображает будущего Мессию, хотя и не по божеству Его, а по человечеству. Из сказанного можно заключить, что место это приводится евангелистом отчасти по собственному переводу, а отчасти по LXX. Применение евангелистом пророчества ко Христу не представляет каких-либо особенных трудностей. Но несомненно, что при помощи пророчества здесь прибавлена новая черта к характеристике явившегося на земле Христа, как исторической личности, — черта, о которой мы должны были бы только догадываться, если бы евангелист не привел этой цитаты, которая вполне согласуется с тем, что мы знаем о Христе из Евангелий. Он был кроток и смирен сердцем и делал многое именно так, чтобы на Нем вполне исполнилось ветхозаветное пророчество. Это было трудно, но Он пророчество исполнил. Таков взгляд евангелиста. Слова: «возвестит народам суд» (krisin) трудны. Многие толковали «суд» в смысле Евангелие, закон, законы, то, что правильно, правильное учение, правильное богослужение, правильное поведение. Но все эти толкования неверны, потому что словом krisiV все эти понятия не выражаются, как и еврейским «мишпат» у Исаии. Собственное значение krisiV, конечно, «суд». Но в некоторых местах Нового Завета оно имеет другое значение, как у Мф XXIII:23; Лк XI:42; Деян VIII:33 (из Ис LIII:8), — здесь krisiV поставляется в связь с eleoV (милость), pistiV (вера) и agaph (любовь). Поэтому для понимания слова нужно иметь в виду, что главная цель суда заключается в том, чтобы доставить притесненным право, почему krinein в некоторых случаях есть синоним dikaioun (оправдывать) и параллельно swzeia (спасать), lutpoun (очищать, обелять) и т. д. (Пс CXXXIX:13; Ис I:17; XXVIII:17; XXXIII:5; Иер V:28; XXII:16). Принимая все это в соображение, можно толковать рассматриваемое пророчество так: «возвестит народам правду» или «справедливость».
Adam Clarke: Commentary on the Bible - 1831
12:18: Behold my servant - This title was given to our blessed Lord in several prophecies. See Isa 42:1; Isa 53:2. Christ assumes it, Psa 40:7-9. Compare these with Joh 17:4, and Phi 2:7. God required an acceptable and perfect service from man; but man, being sinful, could not perform it. Jesus, taking upon him the nature of man, fully performed the whole will of God, and communicates grace to all his followers, to enable them perfectly to love and worthily to magnify their Maker.
And he shall show judgment to the Gentiles - That is, He will publish the Gospel to the heathens; for the word κρισιν here answers to the word משפט mishpat of the prophet, and it is used among the Hebrews to signify laws, precepts, and a whole system or body of doctrine. See Psa 19:9; Psa 119:30, Psa 119:39; Isa 58:2.
Albert Barnes: Notes on the Bible - 1834
12:18
My servant - That is, the Messiah, the Lord Jesus; called a servant from his taking the "form" of a "servant," or his being born in a humble condition Phi 2:7, and from his obeying or "serving" God. See Heb 10:9.
Shall show judgment to the Gentiles - The word "judgment" means, in the Hebrew, law, "commands, etc.," Psa 19:9; Psa 119:29-30. It means the "whole system of truth;" the law of God in general; the purpose, plan, or "judgment" of God about human duty and conduct. Here it means, evidently, the system of "gospel truth," the Christian scheme.
Gentiles - All who were not Jews. This prophecy was fulfilled by the multitudes coming to him from Idumea and beyond Jordan, and from Tyre and Sidon, as recorded by Mar 3:7-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:18: Behold: This prophecy is expressly referred to the Messiah by the Targumist, who renders, "Behold my servant the Messiah," etc., ha avdi mesheecha; and it was amply fulfilled in the gentle, lowly, condescending and beneficent nature of Christ's miracles and personal ministry, his perseverance in the midst of opposition, without engaging in contentious disputation, and his kind and tender dealing with weak and tempted believers.
my servant: Isa 49:5, Isa 49:6, Isa 52:13, Isa 53:11; Zac 3:8; Phi 2:6, Phi 2:7
whom I: Psa 89:19; Isa 49:1-3; Luk 23:35; Pe1 2:4
my beloved: Mat 3:17, Mat 17:5; Mar 1:11, Mar 9:7; Luk 9:35; Eph 1:6; Col 1:1, Col 1:13 *marg. Pe2 1:17
I will: Mat 3:16; Isa 11:2, Isa 59:20, Isa 59:21, Isa 61:1-3; Luk 3:22, Luk 4:18; Joh 1:32-34, Joh 3:34; Act 10:38
and he: Isa 32:15, Isa 32:16, Isa 49:6, Isa 60:2, Isa 60:3, Isa 62:2; Jer 16:19; Luk 2:31, Luk 2:32; Act 11:18; Act 13:46-48, Act 14:27, Act 26:17, Act 26:18; Rom 15:9-12; Eph 2:11-13, Eph 3:5-8
Geneva 1599
12:18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew (c) judgment to the Gentiles.
(c) By judgment is meant a godly kingdom, because Christ was to proclaim true religion among the Gentiles, and to cast out superstition; and wherever this is done, the Lord is said to reign and judge there, that is to say, to govern and rule matters.
John Gill
12:18 Behold, my servant whom I have chosen,.... These are the words of God the Father, speaking to the church, concerning Christ, as mediator; who, as such, is God's servant, employed by him, and obedient to him, in the work of man's salvation; and is a righteous, faithful, prudent, and diligent one; whom he, from all eternity, had chosen to this service, and in the fulness of time sent him to do it, and supported and upheld him in it; for it is whom I uphold, in the Hebrew text. My beloved, in whom my soul is well pleased; who always was the object of his love, not only as his own and only begotten Son, but as in his office capacity, as mediator; in regard to which he was his elect, as it is in Isaiah; and, as such, he was always delighted in his person, well pleased with his office, and the discharge of it, and which he declared more than once by a voice from heaven, as at his baptism, and at his transfiguration on the mount: I will put my Spirit upon him; as he did without measure, whereby he was abundantly qualified for his whole work, and particularly for preaching the Gospel, being richly anointed with gifts and graces, above his fellows; of which the descent of the Holy Spirit upon him, as a dove at his baptism, which immediately preceded his public ministry, was a symbol. And he shall show judgment unto the Gentiles; meaning, not the general judgment, at the last day, which is committed to him; nor the laws of Justice and equity; but the Gospel, which is the produce of the God of judgment; best informs the judgment of men about the business of salvation; gives an account of the righteous procedure of God in justifying sinners, by the righteousness of his Son; and teaches men to live soberly, righteously, and godly: this Christ brought forth, and showed, at this time, to the Heathens, the Idumeans, Tyrians, and Sidonians; who flocked unto him; whereby this part of the prophecy had its fulfilment: in the Hebrew it is, "he shall bring forth"; that is, out of his heart and mouth, and is the same as "show" here.
John Wesley
12:18 He shall show judgment to the heathens - That is, he shall publish the merciful Gospel to them also: the Hebrew word signifies either mercy or justice. Is 42:1, &c.
Robert Jamieson, A. R. Fausset and David Brown
12:18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my Spirit upon him, and he shall show judgment to the Gentiles.
12:1912:19: Ո՛չ հակառակեսցի՝ եւ ո՛չ աղաղակեսցէ, եւ ո՛չ ոք լուիցէ ՚ի հրապարակս զբարբառ նորա։
19 նա ո՛չ պիտի հակառակի եւ ո՛չ էլ պիտի աղաղակի. հրապարակներում նրա ձայնը ոչ մէկը չպիտի լսի.
19 Ո՛չ պիտի վիճի եւ ո՛չ պիտի աղաղակէ եւ ո՛չ մէկը պիտի լսէ անոր ձայնը հրապարակներուն մէջ։
Ոչ հակառակեսցի եւ ոչ աղաղակեսցէ, եւ ոչ ոք լուիցէ ի հրապարակս զբարբառ նորա:

12:19: Ո՛չ հակառակեսցի՝ եւ ո՛չ աղաղակեսցէ, եւ ո՛չ ոք լուիցէ ՚ի հրապարակս զբարբառ նորա։
19 նա ո՛չ պիտի հակառակի եւ ո՛չ էլ պիտի աղաղակի. հրապարակներում նրա ձայնը ոչ մէկը չպիտի լսի.
19 Ո՛չ պիտի վիճի եւ ո՛չ պիտի աղաղակէ եւ ո՛չ մէկը պիտի լսէ անոր ձայնը հրապարակներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1919: не воспрекословит, не возопиет, и никто не услышит на улицах голоса Его;
12:19  οὐκ ἐρίσει οὐδὲ κραυγάσει, οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ.
12:19. Οὐκ ( Not ) ἐρίσει ( it-shall-wrangle-to ) οὐδὲ ( not-moreover ) κραυγάσει , ( it-shall-yell-to ) οὐδὲ ( not-moreover ) ἀκούσει ( it-shall-hear ," τις ( a-one ," ἐν ( in ) ταῖς ( unto-the-ones ) πλατείαις ( unto-broad ) τὴν ( to-the-one ) φωνὴν ( to-a-sound ) αὐτοῦ . ( of-it )
12:19. non contendet neque clamabit neque audiet aliquis in plateis vocem eiusHe shall not contend, nor cry out, neither shall any man hear his voice in the streets.
19. He shall not strive, nor cry aloud; Neither shall any one hear his voice in the streets.
12:19. He shall not contend, nor cry out, neither shall anyone hear his voice in the streets.
12:19. He shall not strive, nor cry; neither shall any man hear his voice in the streets.
He shall not strive, nor cry; neither shall any man hear his voice in the streets:

19: не воспрекословит, не возопиет, и никто не услышит на улицах голоса Его;
12:19  οὐκ ἐρίσει οὐδὲ κραυγάσει, οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ.
12:19. non contendet neque clamabit neque audiet aliquis in plateis vocem eius
He shall not contend, nor cry out, neither shall any man hear his voice in the streets.
12:19. He shall not contend, nor cry out, neither shall anyone hear his voice in the streets.
12:19. He shall not strive, nor cry; neither shall any man hear his voice in the streets.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19 Ни в еврейском, ни у LXX нет выражения: «не воспрекословит». Этот стих опять толкуется разно. Одно толкование, принадлежащее Иерониму, чисто внешнее, механическое. Христос говорил о тесных вратах и узком пути (Мф VII:14), ведущих в Царство Небесное, Сам шел по этому пути, и потому естественно, если Его голоса не было слышно на больших улицах. Так как широки врата и пространен путь, ведущие в погибель, и многие идут ими (Мф VII:13), то естественно, если эти «многие» не слышат голоса Спасителя, потому что находятся не на узком пути, а на широком. По другому толкованию — в словах пророка, примененных к Мессии, просто изображается кротость Спасителя, который, идя по широким улицам, не кричит и не производит шума. Все эти выражения в устах евангелиста, очевидно, образные.
Adam Clarke: Commentary on the Bible - 1831
12:19: He shall not strive, nor cry - The spirit of Christ is not a spirit of contention, murmuring, clamor, or litigiousness. He who loves these does not belong to him. Christ therefore fulfilled a prophecy by withdrawing from this place, on account of the rage of the Pharisees.
Albert Barnes: Notes on the Bible - 1834
12:19
He shall not strive ... - He shall not shout as a warrior.
He shall be meek, retiring, and peaceful. Streets were places of concourse. The meaning is, that he should not seek publicity and popularity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:19: Mat 11:29; Zac 9:9; Luk 17:20; Joh 18:36-38; Co2 10:1; Ti2 2:24, Ti2 2:25
John Gill
12:19 He shall not strive,.... Or contend in a wrangling way, as the disputers of this world do about words to no profit, and for the sake of victory only, and popular applause, but shall choose rather to withdraw, than to carry on a controversy to a great length, to little purpose; or, as men litigate a point in a court of judicature, where one is plaintiff, and the other defendant. In the Hebrew text it is, "he shall not cry"; he shall not act the part of a plaintiff; he shall not complain, or bring in any charge, or accusation against any, but choose rather to suffer wrong, than to contend: thus signifies such a cry, as is a complaint of injustice, Is 5:7 and a plaintiff, one that brings an action against another (l): but Christ did not so, he would not accuse to the Father, nor complain against his most implacable enemies, but left that to Moses, in whom they trusted; "nor cry", or, as in the Hebrew text, lift up; that is, his voice, in a clamorous way, using reviling and opprobrious language, or menaces and threatenings; but, on the contrary, he silently put up all abuses, and patiently bore every affront, and behaved peaceably, quietly, committing himself and cause to a righteous God.
Neither shall any man hear his voice in the streets; or, as in the Hebrew text, "nor cause his voice to be heard in the street": the sense is the same, and the meaning is, that he sought not worldly honour, popular applause, and to be seen of men; he did nothing in an ostentatious way, said nothing in his own commendation, was never heard to praise himself, and chose that others should be silent concerning him: for this does not so much regard the lowness of his voice, as if that was not so sonorous as to be heard without doors, when he preached within, as his modest mein and suitable deportment; nor the places where he usually ministered, which was sometimes in the street, as well as in an house, or on a mountain, or by the sea side, or in the temple, and the synagogues. The Ethiopic version here is very wrong, "no man shall hear his voice in the synagogues"; for his voice was often heard there.
(l) Vid. Cocc. Heb. Lex. in rad.
John Wesley
12:19 He shall not strive, nor clamour; neither shall any man hear his voice in the streets - That is, he shall not be contentious, noisy, or ostentatious: but gentle, quiet, and lowly. We may observe each word rises above the other, expressing a still higher degree of humility and gentleness.
Robert Jamieson, A. R. Fausset and David Brown
12:19 He shall not strive nor cry; neither shall any man hear his voice in the streets.
12:2012:20: Զեղէգն ջաղջախեա՛լ ո՛չ փշրեսցէ, եւ զպատրոյկն առկայծեալ ո՛չ շիջուսցէ. մինչեւ հանցէ ՚ի յաղթութիւն զդատաստանն[214]. [214] Ոմանք. Զեղեգնն ջախջախեալ... զդատաստան։
20 ջախջախուած եղէգը նա չպիտի փշրի եւ առկայծ պատրոյգը չպիտի հանգցնի, մինչեւ որ արդարութիւնը յաղթանակի հասցնի.
20 Ջախջախուած եղէգը պիտի չփշրէ ու պլպլած պատրոյգը պիտի չմարէ, մինչեւ արդարութիւնը յաղթանակի հասցնէ։
Զեղէգն ջախջախեալ ոչ փշրեսցէ, եւ զպատրոյկն առկայծեալ ոչ շիջուսցէ, մինչեւ հանցէ ի յաղթութիւն զդատաստանն:

12:20: Զեղէգն ջաղջախեա՛լ ո՛չ փշրեսցէ, եւ զպատրոյկն առկայծեալ ո՛չ շիջուսցէ. մինչեւ հանցէ ՚ի յաղթութիւն զդատաստանն[214].
[214] Ոմանք. Զեղեգնն ջախջախեալ... զդատաստան։
20 ջախջախուած եղէգը նա չպիտի փշրի եւ առկայծ պատրոյգը չպիտի հանգցնի, մինչեւ որ արդարութիւնը յաղթանակի հասցնի.
20 Ջախջախուած եղէգը պիտի չփշրէ ու պլպլած պատրոյգը պիտի չմարէ, մինչեւ արդարութիւնը յաղթանակի հասցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2020: трости надломленной не переломит, и льна курящегося не угасит, доколе не доставит суду победы;
12:20  κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν.
12:20. κάλαμον ( To-a-reed ) συντετριμμένον ( to-having-had-come-to-be-rubbed-together ) οὐ ( not ) κατεάξει ( it-shall-en-bust-down ) καὶ ( and ) λίνον ( to-a-flaxee ) τυφόμενον ( to-being-vapored ) οὐ ( not ) σβέσει , ( it-shall-en-quell ) ἕως ( unto-if-which ) ἂν ( ever ) ἐκβάλῃ ( it-might-have-had-casted-out ) εἰς ( into ) νῖκος ( to-a-conquest ) τὴν ( to-the-one ) κρίσιν . ( to-a-separating )
12:20. harundinem quassatam non confringet et linum fumigans non extinguet donec eiciat ad victoriam iudiciumThe bruised reed he shall not break: and smoking flax he shall not extinguish: till he send forth judgment unto victory.
20. A bruised reed shall he not break, And smoking flax shall he not quench, Till he send forth judgment unto victory.
12:20. He shall not crush the bruised reed, and he shall not extinguish the smoking wick, until he sends forth judgment unto victory.
12:20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.
A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory:

20: трости надломленной не переломит, и льна курящегося не угасит, доколе не доставит суду победы;
12:20  κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν.
12:20. harundinem quassatam non confringet et linum fumigans non extinguet donec eiciat ad victoriam iudicium
The bruised reed he shall not break: and smoking flax he shall not extinguish: till he send forth judgment unto victory.
12:20. He shall not crush the bruised reed, and he shall not extinguish the smoking wick, until he sends forth judgment unto victory.
12:20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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 В этом стихе содержится указание на идеальную кротость и любвеобилие Спасителя по отношению ко всем людям, а не к одним только иудеям. Таким именно изображает будущего Избавителя и пророк. Трость надломленная — это всякое сокрушенное, растерзанное сердце, лен курящийся — следы в нем стремления к добру, Богу, покаянное чувство грешника, которое принимается, как бы мало ни было. Вполне понятно, что под тростью надломленною и льном курящимся разумеются люди. Никто не может сказать, что тут не изображаются, так сказать, высшие к ним отношения со стороны Спасителя, не похожие на обыкновенные людские отношения в области «жестокосердия».
Adam Clarke: Commentary on the Bible - 1831
12:20: A bruised reed shall he not break - A reed is, in Scripture, the emblem of weakness, Eze 29:6; and a bruised reed must signify that state of weakness that borders on dissolution and death.
And smoking flax shall he not quench - Λινον τυφομενον. Λινος means the wick of a lamp, and τυφομενον is intended to point out its expiring state, when the oil has been all burnt away from it, and nothing is left but a mere snuff, emitting smoke. Some suppose the Jewish state, as to ecclesiastical matters, is here intended, the prophecy declaring that Christ would not destroy it, but leave it to expire of itself, as it already contained the principles of its own destruction. Others have considered it as implying that great tenderness with which the blessed Jesus should treat the weak and the ignorant, whose good desires must not be stifled, but encouraged. The bruised reed may recover itself, if permitted to vegetate under the genial influences of heaven; and the life and light of the expiring lamp may be supported by the addition of fresh oil. Jesus therefore quenches not faint desires after salvation, even in the worst and most undeserving of men; for even such desires may lead to the fullness of the blessing of the Gospel of peace.
Judgment unto victory - See Mat 12:18. By judgment, understand the Gospel, and by victory its complete triumph over Jewish opposition, and Gentile impiety. He will continue by these mild and gentle means to work till the whole world is Christianized, and the universe filled with his glory.
Albert Barnes: Notes on the Bible - 1834
12:20
A bruised reed ... - The reed is an emblem of feebleness, as well as of fickleness or want of stability, Mat 11:7. A bruised, broken reed is an emblem of the poor and oppressed. It means that he would not oppress the feeble and poor, as victorious warriors and conquerors did. It is also an expressive emblem of the soul broken and contrite on account of sin; weeping and mourning for transgression. He will not break it; that is, he will not be severe, unforgiving, and cruel. He will heal it, pardon it, and give it strength.
Smoking flax - This refers to the wick of a lamp when the oil is exhausted - the dying, flickering flame and smoke that hang over it. It is an emblem, also, of feebleness and infirmity. He would not further oppress those who had a little strength; he would not put out hope and life when it seemed to be almost extinct. He would not be like the Pharisees, proud and overbearing, and trampling down the poor. It is expressive, also, of the languishing graces of the people of God. He will not treat them harshly or unkindly, but will cherish the feeble flame, minister the "oil" of grace, and kindle it into a blaze.
Till he send forth judgment unto victory - "Judgment" here means truth - the truth of God, the gospel. It shall be victorious - it shall not be vanquished. Though the Messiah is not "such" a conqueror as the Jews expected, yet he "shall" conquer. Though mild and retiring, yet he will be victorious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:20: bruised: Mat 11:28; Kg2 18:21; Psa 51:17, Psa 147:3; Isa 40:11, Isa 57:15, Isa 61:1-3; Lam 3:31-34; Eze 34:16; Luk 4:18; Co2 2:7; Heb 12:12, Heb 12:13
till: Psa 98:1-3; Isa 42:3, Isa 42:4; Rom 15:17-19; Co2 2:14, Co2 10:3-5; Rev 6:2; Rev 19:11-21
Geneva 1599
12:20 A bruised reed shall he not break, and smoking flax shall he not quench, till he (d) send forth judgment unto victory.
(d) He will pronounce sentence and judgment, in spite of the world and Satan, and show himself conqueror over all his enemies.
John Gill
12:20 A bruised reed shall he not break,.... Various are the thoughts of interpreters, about what is meant by this, and by
the smoking flax shall he not quench. Some think the Scribes and Pharisees are designed, whose power Christ could easily crush, and their wrath and fury restrain, but would not, till the time of his vengeance was come. Others that the publicans and sinners are intended, of whose conversion and salvation there were more hope than of the Scribes and Pharisees; and which Christ greatly sought after, and therefore cherished and encouraged them in his ministry and conversation. Some are of opinion, that such who have fallen into sin, and are under great decays of grace, are meant, whom Christ has compassion on, succours, and restores: but rather young converts, such as are under first awakenings, are here pointed at; who, like to a "bruised reed", or "broken" one, one that is in some measure broke, near being broken to pieces, are wounded in their spirits, have their hearts broken and contrite, under a sense of their sinfulness, vileness, weakness, and unworthiness; whom Christ is so far from breaking and destroying, that he binds up their broken hearts, heals their wounds, and restores comforts to them: and who are like to "smoking flax", or, as the Syriac reads it, , "a smoking lamp"; to which the Arabic and Persic versions agree; meaning the wick of the lamp, which being just lighted, seems ready to go out, having scarce any light, only a little fire in it, which makes it smoke: so these have but little light of knowledge, faith, and comfort, and a great deal of darkness and infirmity; only there is some warmth in their affections, which go upwards "like pillars of smoke, perfumed with frankincense"; and such Christ is so far from neglecting, and putting out, that he blows up the sparks of grace into a flame, and never utterly leaves the work,
till he sends forth judgment into victory; that is, till he sends forth the Gospel into their hearts, accompanied with his mighty power, in the light and comfort of it; which informs their judgments, enlightens their understandings, bows their wills, raises their affections, sanctifies their souls, works effectually in them, under the influence of his Spirit and grace, to the carrying on of the work of grace in them to the end; and making them victorious over all their enemies, and more than conquerors, through him that has loved them. The Targum of Jonathan paraphrases the words thus;
"the meek, who are as a bruised reed, he will not break; and the poor, who are as an obscure lamp, he will not quench.''
John Wesley
12:20 A bruised reed - A convinced sinner: one that is bruised with the weight of sin: smoking flax - One that has the least good desire, the faintest spark of grace: till he send forth judgment unto victory - That is, till he make righteousness completely victorious over all its enemies.
Robert Jamieson, A. R. Fausset and David Brown
12:20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory--"unto truth," says the Hebrew original, and the Septuagint also. But our Evangelist merely seizes the spirit, instead of the letter of the prediction in this point. The grandeur and completeness of Messiah's victories would prove, it seems, not more wonderful than the unobtrusive noiselessness with which they were to be achieved. And whereas one rough touch will break a bruised reed, and quench the flickering, smoking flax, His it should be, with matchless tenderness, love, and skill, to lift up the meek, to strengthen the weak hands and confirm the feeble knees, to comfort all that mourn, to say to them that are of a fearful heart, Be strong, fear not.
12:2112:21: եւ յանուն նորա հեթանոսք յուսասցին։
21 եւ նրա անուան վրայ հեթանոսները յոյս պիտի դնեն»:
21 Եւ հեթանոսները անոր անուանը պիտի յուսան»։
եւ յանուն նորա հեթանոսք յուսասցին:

12:21: եւ յանուն նորա հեթանոսք յուսասցին։
21 եւ նրա անուան վրայ հեթանոսները յոյս պիտի դնեն»:
21 Եւ հեթանոսները անոր անուանը պիտի յուսան»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2121: и на имя Его будут уповать народы.
12:21  καὶ τῶ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν.
12:21. καὶ ( And ) τῷ ( unto-the-one ) ὀνόματι ( unto-a-name ) αὐτοῦ ( of-it ) ἔθνη ( nations ) ἐλπιοῦσιν . ( they-shall-expect-to )
12:21. et in nomine eius gentes sperabuntAnd in his name the Gentiles shall hope.
21. And in his name shall the Gentiles hope.
12:21. And the Gentiles shall hope in his name.”
12:21. And in his name shall the Gentiles trust.
And in his name shall the Gentiles trust:

21: и на имя Его будут уповать народы.
12:21  καὶ τῶ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν.
12:21. et in nomine eius gentes sperabunt
And in his name the Gentiles shall hope.
12:21. And the Gentiles shall hope in his name.”
12:21. And in his name shall the Gentiles trust.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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 Вместо «народы», в евр. «острова», т. е. народы отдаленнейшие, обитающие на островах, — они все надежды свои возложат на Христа Спасителя.
Adam Clarke: Commentary on the Bible - 1831
12:21: And in his name shall the Gentiles trust - Ελπιουσι, they shall hope. Jesus Christ is the sole hope and trust of mankind; to trust and hope in his name, Jesus, is to expect salvation and all things necessary from him alone, to despise, comparatively, all earthly promises, to esteem, love, and desire heavenly things only, and to bear with patience and tranquillity all the losses and evils of this life, upon the prospect and hope of that felicity which he has purchased for us.
Albert Barnes: Notes on the Bible - 1834
12:21
And in his name ... - The Hebrew in Isaiah is, "And the isles shall wait for his law." The idea is, however, the same.
The "isles" denote the Gentiles, or a part of the Gentiles - those out of Judea. The meaning is, that the gospel should be preached to the Gentiles, and that they should receive it. See the notes at Isa 41:1 for an explanation of the word "islands," as it is used in the Bible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:21: Isa 11:10; Rom 15:12, Rom 15:13; Eph 1:12, Eph 1:13; Col 1:27
John Gill
12:21 And in his name shall the Gentiles trust. The former part of the text is omitted, "he shall not fail, nor be discouraged, till he have set judgment in the earth"; but is inserted in Munster's Hebrew Gospel; and which some understand of the bruised reed, and smoking flax, and others of Christ; the latter sense is to be preferred. The passage, here cited, is somewhat different in Isaiah: for there it is, "and the isles shall wait for his law"; but the difference, at least, in sense, is not so great as it may appear at first sight: for, as Grotius observes, does not always signify "islands", but nations, and countries, that are upon the continent, Gen 10:5 and so might be rightly rendered here, the Gentiles, or "nations"; and by "the name" of Christ is meant his Gospel: see Acts 9:15 which Isaiah calls his "law": that is, his doctrine, the doctrine of righteousness, life, and salvation by him, which is the ground and foundation of hope, and trust in him; and they that wait for it, may be truly said to hope, or trust in it. This began to have its accomplishment in the Idumeans, Tyrians, and Sidonians, now attending on the ministry of Christ; and has had a greater accomplishment since: the Gospel having been preached in the Gentile world, both upon the main land, and in the isles afar off; whereby multitudes have been brought to hope, and believe in Christ, as their Saviour and Redeemer.
John Wesley
12:21 In his name - That is, in him.
Robert Jamieson, A. R. Fausset and David Brown
12:21 And in his name shall the Gentiles trust--Part of His present audience were Gentiles--from Tyre and Sidon--first-fruits of the great Gentile harvest contemplated in the prophecy.
12:2212:22: Յայնժամ մատուցաւ առ նա դիւահար մի կո՛յր եւ համր, եւ բժշկեաց զնա. որպէս զի համրն եւ կոյրն խօսիցի եւ տեսանիցէ։
22 Այն ժամանակ նրա մօտ բերուեց կոյր ու համր մի դիւահար, եւ նա բժշկեց նրան, այնպէս որ համրն ու կոյրը խօսում էր ու տեսնում
22 Այն ատեն կոյր ու համր դիւահար մը բերին իրեն եւ զանիկա բժշկեց, այնպէս որ համր ու կոյրը խօսեցաւ ու տեսաւ։
Յայնժամ մատուցաւ առ նա դիւահար մի կոյր եւ համր, եւ բժշկեաց զնա, որպէս զի համրն եւ կոյրն խօսիցի եւ տեսանիցէ:

12:22: Յայնժամ մատուցաւ առ նա դիւահար մի կո՛յր եւ համր, եւ բժշկեաց զնա. որպէս զի համրն եւ կոյրն խօսիցի եւ տեսանիցէ։
22 Այն ժամանակ նրա մօտ բերուեց կոյր ու համր մի դիւահար, եւ նա բժշկեց նրան, այնպէս որ համրն ու կոյրը խօսում էր ու տեսնում
22 Այն ատեն կոյր ու համր դիւահար մը բերին իրեն եւ զանիկա բժշկեց, այնպէս որ համր ու կոյրը խօսեցաւ ու տեսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2222: Тогда привели к Нему бесноватого слепого и немого; и исцелил его, так что слепой и немой стал и говорить и видеть.
12:22  τότε προσηνέχθη αὐτῶ δαιμονιζόμενος τυφλὸς καὶ κωφός· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν.
12:22. Τότε (To-the-one-which-also) προσήνεγκαν (they-beared-toward) αὐτῷ (unto-it) δαιμονιζόμενον (to-being-daimoned-to) τυφλὸν (to-blind) καὶ (and) κωφόν: (to-blunted,"καὶ (and) ἐθεράπευσεν (it-ministered-of) αὐτόν, (to-it) ὥστε (as-also) τὸν (to-the-one) κωφὸν (to-blunted) λαλεῖν (to-speak-unto) καὶ (and) βλέπειν. (to-view)
12:22. tunc oblatus est ei daemonium habens caecus et mutus et curavit eum ita ut loqueretur et videretThen was offered to him one possessed with a devil, blind and dumb: and he healed him, so that he spoke and saw.
22. Then was brought unto him one possessed with a devil, blind and dumb: and he healed him, insomuch that the dumb man spake and saw.
12:22. Then one who had a demon, who was blind and mute, was brought to him. And he cured him, so that he spoke and saw.
12:22. Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.
Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw:

22: Тогда привели к Нему бесноватого слепого и немого; и исцелил его, так что слепой и немой стал и говорить и видеть.
12:22  τότε προσηνέχθη αὐτῶ δαιμονιζόμενος τυφλὸς καὶ κωφός· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν.
12:22. tunc oblatus est ei daemonium habens caecus et mutus et curavit eum ita ut loqueretur et videret
Then was offered to him one possessed with a devil, blind and dumb: and he healed him, so that he spoke and saw.
12:22. Then one who had a demon, who was blind and mute, was brought to him. And he cured him, so that he spoke and saw.
12:22. Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
22 У Лк XI:14 (букв.): «и был изгоняющим беса, и он был немой. И было же, когда бес вышел, заговорил немой». Таким образом, здесь разница в показаниях: по Матфею, бесноватый был слепой и немой, а по Луке, только немой. Это дало повод некоторым толкователям думать, что у Матфея и Луки рассказывается о двух различных исцелениях. Но такое мнение опровергается Августином, который говорит, что если Лука о чем-нибудь умалчивает, то нельзя думать, что он говорит о другом, а порядок событий у него тот же, как у Матфея. — Что больной был нем и слеп, это у Матфея видно и из дальнейших слов, что он стал, по исцелении, говорить и видеть. Чтобы показать, что исцеленный был глухонемой, в некоторых кодексах прибавлено еще — слышать (akouein). Мнение, что событие это тождественно с рассказанным у Мф IX:32 сл., и что Матфей, желая еще рассказать о нем, прибавляет здесь слепоту, несостоятельно. Мк III:20–22 не говорит об исцелении бесноватого, но присоединяет сюда особенным образом дальнейшие речи. По Феофилакту демон заключил у бесноватого пути к вере — глаза, слух и язык.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. 23 And all the people were amazed, and said, Is not this the son of David? 24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. 25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. 28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. 29 Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30 He that is not with me is against me; and he that gathereth not with me scattereth abroad. 31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. 32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. 33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. 34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. 36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

In these verses we have,

I. Christ's glorious conquest of Satan, in the gracious cure of one who, by the divine permission, was under his power, and in his possession, v. 22. Here observe,

1. The man's case was very sad; he was possessed with a devil. More cases of this kind occurred in Christ's time than usual, that Christ's power might be the more magnified, and his purpose the more manifested, in opposing and dispossessing Satan; and that it might the more evidently appear, that he came to destroy the works of the devil. This poor man that was possessed was blind and dumb; a miserable case! he could neither see to help himself, nor speak to others to help him. A soul under Satan's power, and led captive by him, is blind in the things of God, and dumb at the throne of grace; sees nothing, and says nothing to the purpose. Satan blinds the eye of faith, and seals up the lips of prayer.

2. His cure was very strange, and the more so, because sudden; he healed him. Note, The conquering and dispossessing of Satan is the healing of souls. And the cause being removed, immediately the effect ceased; the blind and dumb both spake and saw. Note, Christ's mercy is directly opposite to Satan's malice; his favours, to the devil's mischiefs. When Satan's power is broken in the soul, the eyes are opened to see God's glory, and the lips opened to speak his praise.

II. The conviction which this gave to the people to all the people: they were amazed. Christ had wrought divers miracles of this kind before; but his works are not the less wonderful, nor the less to be wondered at, for their being often repeated. They inferred from it, "Is not this the Son of David? The Messiah promised, that was to spring from the loins of David? Is not this he that should come?" We may take this, 1. As an enquiring question; they asked, Is not this the Son of David? But they did not stay for an answer: the impressions were cogent, but they were transient. It was a good question that they started; but, it should seem, it was soon lost, and was not prosecuted. Such convictions as these should be brought to a head, and then they are likely to be brought to the heart. Or, 2. as an affirming question; Is not this the Son of David? "Yes, certainly it is, it can be no other; such miracles as these plainly evince that the kingdom of the Messiah is now setting up." And they were the people, the vulgar sort of the spectators, that drew this inference from Christ's miracles. Atheists will say, "That was because they were less prying than the Pharisees;" no, the matter of fact was obvious, and required not much search: but it was because they were less prejudiced and biassed by worldly interest. So plain and easy was the way made to this great truth of Christ being the Messiah and Saviour of the world, that the common people could not miss it; the wayfaring men, though fools, could not err therein. See Isa. xxxv. 8. It was found of them that sought it. It is an instance of the condescensions of divine grace, that the things that were hid from the wise and prudent were revealed unto babes. The world by wisdom knew not God, and by the foolish things the wise were confounded.

III. The blasphemous cavil of the Pharisees, v. 24. The Pharisees were a sort of men that pretended to more knowledge in, and zeal for, the divine law, than other people; yet they were the most inveterate enemies to Christ and his doctrine. They were proud of the reputation they had among the people; that fed their pride, supported their power, and filled their purses; and when they heard the people say, Is not this the Son of David? they were extremely irritated, more at that than at the miracle itself; this made them jealous of our Lord Jesus, and apprehensive, that as his interest in the people's esteem increased, theirs must of course be eclipsed and diminished; therefore they envied him, as Saul did his father David, because of what the women sang of him, 1 Sam. xviii. 7, 8. Note, Those who bind up their happiness in the praise and applause of men, expose themselves to a perpetual uneasiness upon every favourable word that they hear said of any other. The shadow of honour followed Christ, who fled from it, and fled from the Pharisees, who were eager in the pursuit of it. They said, "This fellow does not cast out devils, but by Beelzebub the prince of the devils, and therefore is not the Son of David." Observe,

1. How scornfully they speak of Christ, this fellow; as if that precious name of his, which is as ointment poured forth, were not worthy to be taken into their lips. It is an instance of their pride and superciliousness, and their diabolical envy, that the more people magnified Christ, the more industrious they were to vilify him. It is a bad thing to speak of good men with disdain because they are poor.

2. How blasphemously they speak of his miracles; they could not deny the matter of fact; it was as plain as the sun, that devils were cast out by the word of Christ; nor could they deny that it was an extraordinary thing, and supernatural. Being thus forced to grant the premises, they had no other way to avoid the conclusion, that this is the Son of David, than by suggesting that Christ cast out devils by Beelzebub; that there was a compact between Christ and the devil; pursuant to that, the devil was not cast out, but did voluntarily retire, and give back by consent and with design: or as if, by an agreement with the ruling devil, he had power to cast out the inferior devils. No surmise could be more palpably false and vile than this; that he, who is Truth itself, should be in combination with the father of lies, to cheat the world. This was the last refuge, or subterfuge rather, or an obstinate infidelity, that was resolved to stand it out against the clearest conviction. Observe, Among the devils there is a prince, the ringleader of the apostasy from God and rebellion against him; but this prince is Beelzebub--the god of a fly, or a dunghill god. How art thou fallen, O Lucifer! from an anger of light, to be a lord of flies! Yet this is the prince of the devils too, the chief of the gang of infernal spirits.

IV. Christ's reply to this base insinuation, v. 25-30. Jesus knew their thoughts. Note, Jesus Christ knows what we are thinking at any time, knows what is in man; he understands our thoughts afar off. It should seem that the Pharisees could not for shame speak it out, but kept it in their minds; they could not expect to satisfy the people with it; they therefore reserved it for the silencing of the convictions of their own consciences. Note, Many are kept off from their duty by that which they are ashamed to own, but which they cannot hide from Jesus Christ: yet it is probable that the Pharisees had whispered what they thought among themselves, to help to harden one another; but Christ's reply is said to be to their thoughts, because he knew with what mind, and from what principle, they said it; that they did not say it in their haste, but that it was the product of a rooted malignity.

Christ's reply to this imputation is copious and cogent, that every mouth may be stopped with sense and reason, before it be stopped with fire and brimstone. Here are three arguments by which he demonstrates the unreasonableness of this suggestion.

1. It would be very strange, and highly improbably, that Satan should be cast out by such a compact, because then Satan's kingdom would be divided against itself; which, considering his subtlety, is not a thing to be imagined, v. 25, 26.

(1.) Here is a known rule laid down, that in all societies a common ruin is the consequence of mutual quarrels: Every kingdom divided against itself is brought to desolation; and every family too: Quæ enim domus tam stabilis est, quæ tam firma civitas, quæ non odiis atque dissidiis funditus everti possit?--For what family is so strong, what community so firm, as not to be overturned by enmity and dissension? Cic. Læl. 7. Divisions commonly end in desolations; if we clash, we break; if we divide one from another, we become an easy prey to a common enemy; much more if we bite and devour one another, shall we be consumed one of another, Gal. v. 15. Churches and nations have known this by sad experience.

(2.) The application of it to the case in hand (v. 26), If Satan cast out Satan; if the prince of the devils should be at variance with the inferior devils, the whole kingdom and interest would soon be broken; nay, if Satan should come into a compact with Christ, it must be to his own ruin; for the manifest design and tendency of Christ's preaching and miracles was to overthrow the kingdom of Satan, as a kingdom of darkness, wickedness, and enmity to God; and to set up, upon the ruins of it, a kingdom of light, holiness, and love. The works of the devil, as a rebel against God, and a tyrant over the souls of men, were destroyed by Christ; and therefore it was the most absurd thing imaginable, to think that Beelzebub should at all countenance such a design, or come into it: if he should fall in with Christ, how should then his kingdom stand? He would himself contribute to the overthrow of it. Note, The devil has a kingdom, a common interest, in opposition to God and Christ, which, to the utmost of his power, he will make to stand, and he will never come into Christ's interests; he must be conquered and broken by Christ, and therefore cannot submit and bend to him. What concord or communion can there be between light and darkness, Christ and Belial, Christ and Beelzebub? Christ will destroy the devil's kingdom, but he needs not do it by any such little arts and projects as that of a secret compact with Beelzebub; no, this victory must be obtained by nobler methods. Let the prince of the devils muster up all his forces, let him make use of all his powers and politics, and keep his interests in the closest confederacy, yet Christ will be too hard for his united force, and his kingdom shall not stand.

2. It was not at all strange, or improbable, that devils should be cast out by the Spirit of God; for,

(1.) How otherwise do your children cast them out? There were those among the Jews who, by invocation of the name of the most high God, or the God of Abraham, Isaac, and Jacob, did sometimes cast out devils. Josephus speaks of some in his time that did it; we read of Jewish exorcists (Acts xix. 13), and of some that in Christ's name cast out devils, though they did not follow him (Mark ix. 38), or were not faithful to him, ch. vii. 22. These the Pharisees condemned not, but imputed what they did to the Spirit of God, and valued themselves and their nation upon it. It was therefore merely from spite and envy to Christ, that they would own that others cast out devils by the Spirit of God, but suggest that he did it by compact with Beelzebub. Note, It is the way of malicious people, especially the malicious persecutors of Christ and Christianity, to condemn the same thing in those they hate, which they approve of and applaud in those they have a kindness for: the judgments of envy are made, not by things, but persons; not by reason, but prejudice. But those were very unfit to sit in Moses's seat, who knew faces, and knew nothing else in judgment: Therefore they shall be your judges; "This contradicting of yourselves will rise up in judgment against you at the last great day, and will condemn you." Note, In the last judgment, not only every sin, but every aggravation of it, will be brought into the account, and some of our notions that were right and good will be brought in evidence against us, to convict us of partiality.

(2.) This casting out of devils was a certain token and indication of the approach and appearance of the kingdom of God (v. 28); "But if it be indeed that I cast out devils by the Spirit of God, as certainly I do, then you must conclude, that though you are unwilling to receive it, yet the kingdom of the Messiah is now about to be set up among you." Other miracles that Christ wrought proved him sent of God, but this proved him sent of God to destroy the devil's kingdom and his works. Now that great promise was evidently fulfilled, that the seed of the woman should break the serpent's head, Gen. iii. 15. "Therefore that glorious dispensation of the kingdom of God, which has been long expected, is now commenced; slight it at your peril." Note, [1.] The destruction of the devil's power is wrought by the Spirit of God; that Spirit who works to the obedience of faith, overthrows the interest of that spirit who works in the children of unbelief and disobedience. [2.] The casting out of devils is a certain introduction to the kingdom of God. If the devil's interest in a soul be not only checked by custom or external restraints, but sunk and broken by the Spirit of God, as a Sanctifier, no doubt but the kingdom of God is come to that soul, the kingdom of grace, a blessed earnest of the kingdom of the glory.

3. The comparing of Christ's miracles, particularly this of casting out devils, with his doctrine, and the design and tendency of his holy religion, evidenced that he was so far from being in league with Satan, that he was at open enmity and hostility against him (v. 29); How can one enter into a strong man's house, and plunder his goods, and carry them away, except he first bind the strong man? And then he may do what he pleases with his goods. The world, that sat in darkness, and lay in wickedness, was in Satan's possession, and under his power, as a house in the possession and under the power of a strong man; so is every unregenerate soul; there Satan resides, there he rules. Now, (1.) The design of Christ's gospel was to spoil the devil's house, which, as a strong man, he kept in the world; to turn the people from darkness to light, from sin to holiness, from this world to a better, from the power of Satan unto God (Acts xxvi. 18); to alter the property of souls. (2.) Pursuant to this design, he bound the strong man, when he cast out unclean spirits by his word: thus he wrested the sword out of the devil's hand, that he might wrest the sceptre out of it. The doctrine of Christ teaches us how to construe his miracles, and when he showed how easily and effectually he could cast the devil out of people's bodies, he encouraged all believers to hope that, whatever power Satan might usurp and exercise in the souls of men, Christ by his grace would break it: he will spoil him, for it appears that he can bind him. When nations were turned from the service of idols to serve the living God, when some of the worst of sinners were sanctified and justified, and became the best of saints, then Christ spoiled the devil's house, and will spoil it more and more.

4. It is here intimated, that this holy war, which Christ was carrying on with vigour against the devil and his kingdom, was such as would not admit of a neutrality (v. 30), He that is not with me is against me. In the little differences that may arise between the disciples of Christ among themselves, we are taught to lessen the matters in variance, and to seek peace, by accounting those who are not against us, to be with us (Luke ix. 50); but in the great quarrel between Christ and the devil, no peace is to be sought, nor any such favourable construction to be made of any indifference in the matter; he that is not hearty for Christ, will be reckoned with as really against him: he that is cold in the cause, is looked upon as an enemy. When the dispute is between God and Baal, there is no halting between two (1 Kings xviii. 21), there is no trimming between Christ and Belial; for the kingdom of Christ, as it is eternally opposite to, so it will be eternally victorious over, the devil's kingdom; and therefore in this cause there is no sitting still with Gilead beyond Jordan, or Asher on the sea-shore, (Judg. iv. 16, 17), we must be entirely, faithfully, and immovably, on Christ's side; it is the right side, and will at last be the rising side. See Exod. xxxii. 26.

The latter clause is to the same purport: He that gathereth not with me scattereth. Note, (1.) Christ's errand into the world was to gather, to gather in his harvest, to gather in those whom the Father had given him, John xi. 52; Eph. i. 10. (2.) Christ expects and requires from those who are with him, that they gather with him; that they not only gather to him themselves, but do all they can in their places to gather others to him, and so to strengthen his interest. (3.) Those who will not appear, and act, as furtherers of Christ's kingdom, will be looked upon, and dealt with, as hinderers of it; if we gather not with Christ, we scatter; it is not enough, not to do hurt, but we must do good. Thus is the breach widened between Christ and Satan, to show that there was no such compact between them as the Pharisees whispered.

V. Here is a discourse of Christ's upon this occasion, concerning tongue-sins; Wherefore I say unto you. He seems to turn from the Pharisees to the people, from disputing to instructing; and from the sin of the Pharisees he warns the people concerning three sorts of tongue-sins; for others' harms are admonitions to us.

1. Blasphemous words against the Holy Ghost are the worst kind of tongue-sins, and unpardonable, v. 31, 32.

(1.) Here is a gracious assurance of the pardon of all sin upon gospel terms: this Christ says to us, and it is a comfortable saying, that the greatness of sin shall be no bar to our acceptance with God, if we truly repent and believe the gospel: All manner of sin and blasphemy shall be forgiven unto men. Though the sin has been as scarlet and crimson (Isa. i. 18), though ever so heinous in its nature, ever so much aggravated by its circumstances, and ever so often repeated, though it reach up to the heavens, yet with the Lord there is mercy, that reacheth beyond the heavens; mercy will be extended even to blasphemy, a sin immediately touching God's name and honour. Paul obtained mercy, who had been a blasphemer, 1 Tim. i. 13. Well may we say, Who is a God like unto thee, pardoning iniquity? Micah vii. 18. Even words spoken against the Son of man shall be forgiven; as theirs were who reviled him at his death, many of whom repented and found mercy. Christ here in has set an example to all the sons of men, to be ready to forgive words spoken against them: I, as a deaf man, heard not. Observe, They shall be forgiven unto men, not to devils; this is love to the whole world of mankind, above the world of fallen angels, that all sin is pardonable to them.

(2.) Here is an exception of the blasphemy against the Holy Ghost, which is here declared to be the only unpardonable sin. See here,

[1.] What this sin; it is speaking against the Holy Ghost. See what malignity there is in tongue-sins, when the only unpardonable sin is so. But Jesus knew their thoughts, v. 25. It is not all speaking against the person or essence of the Holy Ghost, or some of his more private operations, or merely the resisting of his internal working in the sinner himself, that is here meant; for who then should be saved? It is adjudged in our law, that an act of indemnity shall always be construed in favour of that grace and clemency which is the intention of the act; and therefore the exceptions in the act are not to be extended further than needs must. The gospel is an act of indemnity; none are excepted by name, nor any by description, but those only that blaspheme the Holy Ghost; which therefore must be construed in the narrowest sense: all presuming sinners are effectually cut off by the conditions of the indemnity, faith and repentance; and therefore the other exceptions must not be stretched far: and this blasphemy is excepted, not for any defect of mercy in God or merit in Christ, but because it inevitably leaves the sinner in infidelity and impenitency. We have reason to think that none are guilty of this sin, who believe that Christ is the Son of God, and sincerely desire to have part in his merit and mercy: and those who fear they have committed this sin, give a good sign that they have not. The learned Dr. Whitby very well observes, that Christ speaks not of what should be (Mark iii. 28; Luke xii. 10); Whosoever shall blaspheme. As for those who blasphemed Christ when he was here upon earth, and called him a Winebibber, a Deceiver, a Blasphemer, and the like, they had some colour of excuse, because of the meanness of his appearance, and the prejudices of the nation against him; and the proof of his divine mission was not perfected till after his ascension; and therefore, upon their repentance, they shall be pardoned: and it is hoped that they may be convinced by the pouring out of the Spirit, as many of them were, who had been his betrayers and murderers. But if, when the Holy Ghost is given, in his inward gifts of revelation, speaking with tongues, and the like, such as were the distributions of the Spirit among the apostles, if they continue to blaspheme the Spirit likewise, as an evil spirit, there is no hope of them that they will ever be brought to believe in Christ; for First, Those gifts of the Holy Ghost in the apostles were the last proof that God designed to make use of for the confirming of the gospel, and were still kept in reserve, when other methods preceded. Secondly, This was the most powerful evidence, and more apt to convince than miracles themselves. Thirdly, Those therefore who blaspheme this dispensation of the Spirit, cannot possibly be brought to believe in Christ; those who shall impute them to a collusion with Satan, as the Pharisees did the miracles, what can convince them? This is such a strong hold of infidelity as a man can never be beaten out of, and is therefore unpardonable, because hereby repentance is hid from the sinner's eyes.

[2.] What the sentence is that is passed upon it; It shall not be forgiven, neither in this world, nor in the world to come. As in the then present state of the Jewish church, there was no sacrifice of expiation for the soul that sinned presumptuously; so neither under the dispensation of gospel grace, which is often in scripture called the world to come, shall there be any pardon to such as tread underfoot the blood of the covenant, and do despite to the Spirit of grace: there is no cure for a sin so directly against the remedy. It was a rule in our old law, No sanctuary for sacrilege. Or, It shall be forgiven neither now, in the sinner's own conscience, nor in the great day, when the pardon shall be published. Or, this is a sin that exposes the sinner both to temporal and eternal punishment, both to present wrath and the wrath to come.

2. Christ speaks here concerning other wicked words, the products of corruption reigning in the heart, and breaking out thence, v. 33-35. It was said (v. 25) that Jesus knew their thoughts, and here he spoke with an eye to them, showing that it was not strange that they should speak so ill, when their hearts were so full of enmity and malice; which yet they often endeavoured to cloak and cover, by feigning themselves just men. Our Lord Jesus therefore points to the springs and heals them; let the heart be sanctified and it will appear in our words.

(1.) The heart is the root, the language is the fruit (v. 33); if the nature of the tree be good, it will bring forth fruit accordingly. Where grace is the reigning principle in the heart, the language will be the language of Canaan; and, on the contrary, whatever lust reigns in the heart it will break out; diseased lungs make an offensive breath: men's language discovers what country they are of, so likewise what manner of spirit they are of: "Either make the tree good, and then the fruit will be good; get pure hearts and then you will have pure lips and pure lives; or else the tree will be corrupt, and the fruit accordingly. You may make a crab-stock to become a good tree, by grafting into it a shoot from a good tree, and then the fruit will be good; but if the tree be still the same, plant it where you will, and water it how you will, the fruit will be still corrupt." Note, Unless the heart be transformed, the life will never be thoroughly reformed. These Pharisees were shy of speaking out their wicked thoughts of Jesus Christ; but Christ here intimates, how vain it was for them to seek to hide that root of bitterness in them, that bore this gall and wormwood, when they never sought to mortify it. Note, It should be more our care to be good really, than to seem good outwardly.

(2.) The heart is the fountain, the words are the streams (v. 34); Out of the abundance of the heart the mouth speaks, as the streams are the overflowings of the spring. A wicked heart is said to send forth wickedness, as a fountain casts forth her waters, Jer. vi. 7. A troubled fountain, and a corrupt spring, such as Solomon speaks of (Prov. xxv. 26), must needs send forth muddy and unpleasant streams. Evil words are the natural, genuine product of an evil heart. Nothing but the salt of grace, cast into the spring, will heal the waters, season the speech, and purify the corrupt communications. This they wanted, they were evil; and how can ye, being evil, speak good things? They were a generation of vipers; John Baptist had called them so (ch. iii. 7), and they were still the same; for can the Ethiopian change his skin? The people looked upon the Pharisees as a generation of saints, but Christ calls them a generation of vipers, the seed of the serpent, that had an enmity to Christ and his gospel. Now what could be expected from a generation of vipers, but that which is poisonous and malignant? Can the viper be otherwise than venomous? Note, Bad things may be expected from bad people, as said the proverb of the ancients, Wickedness proceedeth from the wicked, 1 Sam. xxiv. 13. The vile person will speak villany, Isa. xxxii. 6. Those who are themselves evil, have neither skill nor will to speak good things, as they should be spoken. Christ would have his disciples know what sort of men they were to live among, that they might know what to look for. They are as Ezekiel among scorpions (Ezek. ii. 6), and must not think it strange if they be stung and bitten.

(3.) The heart is the treasury, the words are the things brought out of that treasury (v. 35); and from hence men's characters may be drawn, and may be judged of.

[1.] It is the character of a good man, that he has a good treasure in his heart, and from thence brings forth good things, as there is occasion. Graces, comforts, experiences, good knowledge, good affections, good resolutions, these are a good treasure in the heart; the word of God hidden there, the law of God written there, divine truths dwelling and ruling thee, are a treasure there, valuable and suitable, kept safe and kept secret, as the stores of the good householder, but ready for use upon all occasions. A good man, thus furnished, will bring forth, as Joseph out of his stores; will be speaking and doing that which is good, for God's glory, and the edification of others. See Prov. x. 11, 13, 14, 20, 21, 31, 32. This is bringing forth good things. Some pretend to good expenses that have not a good treasure--such will soon be bankrupts: some pretend to have a good treasure within, but give no proof of it: they hope they have it in them, and thank God, whatever their words and actions are, they have good hearts; but faith without works is dead: and some have a good treasure of wisdom and knowledge, but they are not communicative, they do not bring forth out of it: they have a talent, but know not how to trade with it. The complete Christian in this bears the image of God, that he both is good, and does good.

[2.] It is the character of an evil man, that he has an evil treasure in his heart, and out of it bringeth forth evil things. Lusts and corruptions dwelling and reigning in the heart are an evil treasure, out of which the sinner brings forth bad words and actions, to the dishonour of God, and the hurt of others. See Gen. vi. 5, 12; Matt. xv. 18-20; Jam. i. 15. But treasures of wickedness (Prov. x. 2) will be treasures of wrath.

3. Christ speaks here concerning idle words, and shows what evil there is in them (v. 36, 37); much more is there in such wicked words as the Pharisees spoke. It concerns us to think much of the day of judgment, that that may be a check upon our tongues; and let us consider,

(1.) How particular the account will be of tongue-sins in that day: even for every idle words, or discourse, that men speak, they shall give account. This intimates, [1.] That God takes notice of every word we say, even that which we ourselves do not notice. See Psalm cxxxix. 4. Not a word in my tongue but thou knowest it: though spoken without regard or design, God takes cognizance of it. [2.] That vain, idle, impertinent talk is displeasing to God, which tends not to any good purpose, is not good to any use of edifying; it is the product of a vain and trifling heart. These idle words are the same with that foolish talking and jesting which is forbidden, Eph. v. 4. This is that sin which is seldom wanting in the multitude of words, unprofitable talk, Job xv. 3. [3.] We must shortly account for these idle words; they will be produced in evidence against us, to prove us unprofitable servants, that have not improved the faculties of reason and speech, which are part of the talents we are entrusted with. If we repent not of our idle words, and our account for them be not balanced by the blood of Christ, we are undone.

(2.) How strict the judgment will be upon that account (v. 37); By thy words thou shall be justified or condemned; a common rule in men's judgments, and here applied to God's. Note, The constant tenour of our discourse, according as it is gracious or not gracious, will be an evidence for us, or against us, at the great day. Those who seemed to be religious, but bridled not their tongue, will then be found to have put a cheat upon themselves with a vain religion, Jam. i. 26. Some think that Christ here refers to that of Eliphaz (Job xv. 6), Thine own mouth condemneth thee, and not I; or, rather, to that of Solomon (Prov. xviii. 21), Death and life are in the power of the tongue.
Adam Clarke: Commentary on the Bible - 1831
12:22: One possessed with a devil, blind and dumb - A person from whom the indwelling demon took away both sight and hearing. Satan makes himself master of the heart, the eyes, and the tongue of the sinner. His heart he fills with the love of sin; his eyes he blinds that he may not see his guilt, and the perdition which awaits him; and his tongue he hinders from prayer and supplication, though he gives it increasing liberty in blasphemies, lies, slanders, etc. None but Jesus can redeem from this threefold captivity.
Albert Barnes: Notes on the Bible - 1834
12:22: Then was brought unto him one possessed with a devil - See the notes at Mat 4:24. The same account, substantially, is found in Mar 3:22-27, and Luk 11:14-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:22: was: Mat 9:32; Mar 3:11; Luk 11:14
he healed: Mar 7:35-37, Mar 9:17-26
blind: Psa 51:15; Isa 29:18, Isa 32:3, Isa 32:4, Isa 35:5, Isa 35:6; Act 26:18
Geneva 1599
12:22 (4) Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.
(4) A truth, be it ever so obvious, is subject to the slander of the wicked: however, it ought to be resolutely defended.
John Gill
12:22 Then was brought unto him one possessed with a devil,.... About this time, or some little time after, when he was returned from the sea of Galilee, and was come into a certain house; see Mk 3:19 some persons brought him a demoniac, in compassion to the possessed man, and being persuaded of the power of Christ to heal him by the late cures he had performed. A like instance we have in Mt 9:32, which had a like effect upon the people, and cavilled at by the Pharisees in much the same way; and which cavils were answered in much the same words; and yet the case is not the same; for that man was only dumb, but this both
blind and dumb; not by birth, or through the defect of nature, or by any natural distemper that had attended him, but through the malice of Satan, by divine permission; his blindness, and dumbness, were the effects of his being possessed with a devil, who had deprived him of his sight, and speech. The word rendered "dumb", signifies both deaf and dumb, and answers to the Hebrew word which sometimes (m) is used of a deaf man only, who can speak, but not hear; and often of one that can neither speak, nor hear; which is the case of such as are born deaf: it seems as if this man could hear, though he could not speak; since no mention is made of his want of hearing, or of Christ's restoring it to him; for it follows,
and he healed him, insomuch that the blind and dumb, both spake and saw. This he did, not by making use of medicines, but by a word speaking, dispossessing Satan; so that the cause of blindness and dumbness being removed, the effects ceased, and the man was restored to his sight, and speech, as before. He had his sight to behold his Saviour, and a tongue to praise his name: so when men are turned from Satan unto God, and are delivered from his thraldom and bondage, they are brought into marvellous light, and put into a capacity of showing forth the praises of God.
(m) Maimon. & Bartenora in Misn. Trumot, c. 1. sect. 2.
John Wesley
12:22 A demoniac, blind and dumb - Many undoubtedly supposed these defects to be merely natural. But the Spirit of God saw otherwise, and gives the true account both of the disorder and the cure. How many disorders, seemingly natural, may even now be owing to the same cause? Lk 11:14.
Robert Jamieson, A. R. Fausset and David Brown
12:22 A BLIND AND DUMB DEMONIAC HEALED AND REPLY TO THE MALIGNANT EXPLANATION PUT UPON IT. ( = Mk 3:20-30; Lk 11:14-23). (Mat. 12:22-37)
Then was brought unto him one possessed with a devil--"a demonized person."
blind and dumb, and he healed him, insomuch that the blind and the dumb both spake and saw.
12:2312:23: Զարմացա՛ն ամենայն ժողովուրդքն՝ եւ ասէին. Մի՛թէ՝ սա՛ իցէ Քրիստոսն որդի Դաւթի[215]։ [215] Ոմանք. Եւ ասեն. Մի՛թէ սա։
23 Ամբողջ ժողովուրդը զարմացաւ եւ ասում էր. «Միթէ սա՞ է Քրիստոսը՝ Դաւթի Որդին»
23 Բոլոր ժողովուրդը զարմացած կ’ըսէին. «Արդեօք ասիկա՞ է Դաւիթին որդին»։
Զարմացան ամենայն ժողովուրդքն եւ ասէին. Միթէ սա՞ իցէ [32]Քրիստոսն որդի Դաւթի:

12:23: Զարմացա՛ն ամենայն ժողովուրդքն՝ եւ ասէին. Մի՛թէ՝ սա՛ իցէ Քրիստոսն որդի Դաւթի[215]։
[215] Ոմանք. Եւ ասեն. Մի՛թէ սա։
23 Ամբողջ ժողովուրդը զարմացաւ եւ ասում էր. «Միթէ սա՞ է Քրիստոսը՝ Դաւթի Որդին»
23 Բոլոր ժողովուրդը զարմացած կ’ըսէին. «Արդեօք ասիկա՞ է Դաւիթին որդին»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2323: И дивился весь народ и говорил: не это ли Христос, сын Давидов?
12:23  καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον, μήτι οὖτός ἐστιν ὁ υἱὸς δαυίδ;
12:23. Καὶ (And) ἐξίσταντο ( they-were-standing-out ," πάντες ( all ) οἱ (the-ones) ὄχλοι (crowds,"καὶ (and) ἔλεγον (they-were-forthing,"Μήτι (Lest-a-one) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) υἱὸς (a-Son) Δαυείδ; (of-a-Daueid?"
12:23. et stupebant omnes turbae et dicebant numquid hic est Filius DavidAnd all the multitudes were amazed, and said: Is not this the son of David?
23. And all the multitudes were amazed, and said, Is this the son of David?
12:23. And all the crowds were stupefied, and they said, “Could this be the son of David?”
12:23. And all the people were amazed, and said, Is not this the son of David?
And all the people were amazed, and said, Is not this the son of David:

23: И дивился весь народ и говорил: не это ли Христос, сын Давидов?
12:23  καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον, μήτι οὖτός ἐστιν ὁ υἱὸς δαυίδ;
12:23. et stupebant omnes turbae et dicebant numquid hic est Filius David
And all the multitudes were amazed, and said: Is not this the son of David?
12:23. And all the crowds were stupefied, and they said, “Could this be the son of David?”
12:23. And all the people were amazed, and said, Is not this the son of David?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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 XI:14). Форма вопроса, предложенного в народе, указывает на его одичание и медлительность признать в Иисусе Христе великого Чудотворца; эта медлительность клонилась к отрицательному ответу на вопрос. Мысль, что Чудотворец был Мессия, Сын Давидов, навязывалась народному уму, но народ еще не был в состоянии вполне ее усвоить. Как ни удивителен был Чудотворец, Он не царь. Он не родился в царских чертогах. Все это выражается через отрицательную частицу mhti, поставленную в начале вопроса, которая предполагает отрицательный ответ: «не это ли Христос, сын Давидов?» Предполагаемый ответ: нет, не это. Довольно любопытно, что старые переводчики старались сгладить этот отрицательный ответ, и излагали вопрос так, что ответ должен был следовать утвердительный. Так в нашем русском. Ближе к подлиннику можно было бы перевести: «неужели это Христос, Сын Давидов»? В славянском перевода смысл вопроса выражен несколько лучше. Но вообще на других языках трудно как следует выразить греческую речь. Когда предполагается утвердительный ответ, to mh не употребляется (ср. VII:16; XXVI:22, 25; Мк IV:21; Лк VI:39 и проч.). На вышеизложенных основаниях можно предполагать, что как самое событие, так и вопрос в народ, введены здесь с целью сильнее выразить противоположность с прежними выражениями евангелиста. Он хочет сказать как бы следующее. Вся деятельность Христа, Его учение и чудеса клонились к тому, чтобы все признали в Нем избранного Иеговой и возлюбленного Отрока (Раба), о котором пророчествовал Исаия. Но, несмотря на такие очевидные доказательства высшего достоинства Спасителя, даже самые, следовавшие за Ним, ocloi (народ) колебались. А фарисеи пошли еще дальше и начали приписывать чудеса Иисуса Христа бесовской силе. Таков переход евангелиста к дальнейшей речи. Видя чудеса Христа, народ только склонялся к мысли, что Христос — Сын Давида; но колебался принять ее окончательно. А фарисеи были чужды даже и таких колебаний.
Adam Clarke: Commentary on the Bible - 1831
12:23: Is not this the son of David? - Is not this the true Messiah? Do not these miracles sufficiently prove it? See Isa 35:5.
Albert Barnes: Notes on the Bible - 1834
12:23
Is not this the Son of David? - That is, Is not this the promised "descendant" of David, the Messiah? They were acquainted with the prophecy in Isa 35:5, "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped," and they inferred that he must be the promised Messiah who was able to do this. This inference was drawn by the common people, and not by the proud and haughty Pharisees. It is not uncommon that people of plain common sense, though unlearned, see the true meaning of the Bible, while those who are filled with pride and science, falsely so called, are blinded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:23: the people: Mat 9:33, Mat 15:30, Mat 15:31
Is not: Mat 9:27, Mat 15:22, Mat 21:9, Mat 22:42, Mat 22:43; Joh 4:29, Joh 7:40-42
John Gill
12:23 And all the people were amazed,.... At the cure; it was such an instance of divine power, and so glaring a proof, that the person who wrought it was more than a man, and must be the Messiah. This is to be understood of the greater part of the people, not of every individual, and of the common people only; for it had a different effect upon the Pharisees, as hereafter appears; but in these it not only produced admiration, but conviction, faith, and confession:
and said, is not this the son of David? or the Messiah; for , "the son of David", is a character of the Messiah, well known among the Jews; See Gill on Mt 1:1 because he was promised to David, was to be raised up of his seed, and to spring from his loins. This question they put, not as doubting of it, but as inclining, at least, to believe it, if not as expressing their certainty of it: and is, as if they had said, who can this person be but the true Messiah, that has wrought such a miracle as this? for from his miracles they rightly concluded who he was; though the Jews since, in order to deprive Jesus of this true characteristic of the Messiah, deny that miracles are to be performed by him (n).
(n) Maimon. Hilch. Melacim, c. 11. sect. 3.
John Wesley
12:23 Is not this the son of David - That is, the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
12:23 And all the people were amazed, and said, Is not this the son of David?--The form of the interrogative requires this to be rendered, "Is this the Son of David?" And as questions put in this form (in Greek) suppose doubt, and expect rather a negative answer, the meaning is, "Can it possibly be?"--the people thus indicating their secret impression that this must be He; yet saving themselves from the wrath of the ecclesiastics, which a direct assertion of it would have brought upon them. (On a similar question, see on Jn 4:29; and on the phrase, "Son of David," see on Mt 9:27).
12:2412:24: Բայց փարիսեցիքն իբրեւ լուան՝ ասեն. Ո՛չ իւիք հանէ դա զդեւս՝ եթէ ոչ Բէեղզեբուղա՛ւ իշխանաւն դիւաց։
24 Բայց երբ փարիսեցիները լսեցին, ասացին. «Նա դեւերին այլ կերպ չի հանում, եթէ ոչ Բէեղզեբուղի՝ դեւերի իշխանի միջոցով»
24 Բայց փարիսեցիները երբ լսեցին՝ ըսին. «Ատիկա ուրիշ բանով չի հաներ դեւերը, բայց դեւերուն Բէեղզեբուղ իշխանովը»։
Բայց փարիսեցիքն իբրեւ լուան, ասեն. Ոչ իւիք հանէ դա զդեւս, եթէ ոչ Բէեղզեբուղաւ իշխանաւն դիւաց:

12:24: Բայց փարիսեցիքն իբրեւ լուան՝ ասեն. Ո՛չ իւիք հանէ դա զդեւս՝ եթէ ոչ Բէեղզեբուղա՛ւ իշխանաւն դիւաց։
24 Բայց երբ փարիսեցիները լսեցին, ասացին. «Նա դեւերին այլ կերպ չի հանում, եթէ ոչ Բէեղզեբուղի՝ դեւերի իշխանի միջոցով»
24 Բայց փարիսեցիները երբ լսեցին՝ ըսին. «Ատիկա ուրիշ բանով չի հաներ դեւերը, բայց դեւերուն Բէեղզեբուղ իշխանովը»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2424: Фарисеи же, услышав [сие], сказали: Он изгоняет бесов не иначе, как [силою] веельзевула, князя бесовского.
12:24  οἱ δὲ φαρισαῖοι ἀκούσαντες εἶπον, οὖτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῶ βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων.
12:24. οἱ (The-ones) δὲ (moreover) Φαρισαῖοι ( Faris-belonged ) ἀκούσαντες ( having-heard ) εἶπον (they-had-said,"Οὗτος (The-one-this) οὐκ (not) ἐκβάλλει (it-casteth-out) τὰ (to-the-ones) δαιμόνια (to-daimonlets) εἰ (if) μὴ (lest) ἐν (in) τῷ (unto-the-one) Βεεζεβοὺλ (unto-a-Beezeboul) ἄρχοντι (unto-a-firsting) τῶν (of-the-ones) δαιμονίων. (of-daimonlets)
12:24. Pharisaei autem audientes dixerunt hic non eicit daemones nisi in Beelzebub principe daemoniorumBut the Pharisees hearing it, said: This man casteth not out devils but by Beelzebub the prince of the devils.
24. But when the Pharisees heard it, they said, This man doth not cast out devils, but by Beelzebub the prince of the devils.
12:24. But the Pharisees, hearing it, said, “This man does not cast out demons, except by Beelzebub, the prince of the demons.”
12:24. But when the Pharisees heard [it], they said, This [fellow] doth not cast out devils, but by Beelzebub the prince of the devils.
But when the Pharisees heard [it], they said, This [fellow] doth not cast out devils, but by Beelzebub the prince of the devils:

24: Фарисеи же, услышав [сие], сказали: Он изгоняет бесов не иначе, как [силою] веельзевула, князя бесовского.
12:24  οἱ δὲ φαρισαῖοι ἀκούσαντες εἶπον, οὖτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῶ βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων.
12:24. Pharisaei autem audientes dixerunt hic non eicit daemones nisi in Beelzebub principe daemoniorum
But the Pharisees hearing it, said: This man casteth not out devils but by Beelzebub the prince of the devils.
12:24. But the Pharisees, hearing it, said, “This man does not cast out demons, except by Beelzebub, the prince of the demons.”
12:24. But when the Pharisees heard [it], they said, This [fellow] doth not cast out devils, but by Beelzebub the prince of the devils.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24 (Мк III:22; Лк XI:15, 16). По Марку, это говорили не фарисеи, а книжники, пришедшие из Иерусалима. Так как многие книжники принадлежали к обществу фарисеев, то разноречия между евангелистами здесь нет. По Луке, не все фарисеи обвиняли Христа, а только «некоторые из них». Дальнейшая речь по буквальному переводу: Он не изгоняет бесов, если не в Веельзевуле, князе бесовском (ср. IX:34). Таким образом, выражение «не через» и «не силою» (как в русск. подчеркнутое) Веельзевула, а «в Веельзевуле», т. е. сообща с Веельзевулом. Обстоятельство, что упоминается не просто Веельзевул, но с прибавкою «князь бесовский», достаточно ясно показывает, что здесь разумеется, если, может быть, и не самый главный, то по крайней мере один из главных демонов, у которого, по понятиям фарисеев, были в подчинении другие бесы. Веельзевул, во всяком случае, считался злейшим и вместе с тем грязнейшим из демонских начальников. Поэтому и обвинение Христа в связи с ним было грязным и, как кажется, в глазах фарисеев и книжников особенно язвительным. Оно имело целью отвлечь от Христа народ и вызвать в нем вражду к Его деятельности, учению и чудесам.
Adam Clarke: Commentary on the Bible - 1831
12:24: Beelzebub - See Mat 10:25.
Albert Barnes: Notes on the Bible - 1834
12:24
But when the Pharisees heard it ... - It was necessary for the Pharisees, who had determined to reject Jesus of Nazareth, to account in "some" way for the miracles he had performed.
Here was a manifest miracle, an exertion of power unquestionably superior to what people could put forth. The common people were fast drawing the proper inference from it, and coming into the belief that this was the Messiah. The authority and power of the Pharisees were declining. Unless, therefore, some way should be devised of accounting for these facts, their influence would be at an end. Whatever way of accounting for them was adopted, it was necessary that they should acknowledge that there was "superhuman power." The people were fully persuaded of this, and no man could deny it. They therefore ascribed it to the prince of the devils - to Beelzebub. In this they had two objects:
1. To concede to the people that here was a "miracle," or a work above mere human power.
2. To throw all possible contempt on Jesus. Beelzebub, or Beelzebul, as it is in the Greek, and correctly rendered in the margin, was an opprobrious name given to the leader of the devils as an expression of supreme contempt. See the notes at Mat 10:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:24: when: Mat 9:34; Mar 3:22; Luk 11:15
Beelzebub: Gr. Beelzebul, and so, Mat 12:27
John Gill
12:24 But when the Pharisees heard it,.... Very probably not the same that went out, and held a council against Christ to destroy him, Mt 12:14 but others that were come from Judea and Jerusalem, and were with him in the house, and saw the miracle: these, when they heard what the people said, and how ready they were to believe, and own Jesus to be the Messiah, in order to prevent it, being filled with envy and malice,
they said, this fellow doth not cast out devils but by Beelzebub, the prince of devils. They could not deny the miracle, or that it was one; but to deprive him of the glory of it, and even reproach him for it, and to bring him into contempt with the people, they not only speak of him in a scornful manner, "this" sorry man, "this" vile fellow; but ascribe the miracle he wrought to familiarity with the devil, to diabolical influence and skill in magic art: they pretended he was in confederacy with Satan, and was carrying on his interest: and therefore, that he might gain credit and reputation, the prince of devils suffered the inferior ones to remove at his word: and of these their ancestors, the Jews have learnt to fix this vile imputation, and blasphemous piece of slander upon Christ; who, they say (o), brought enchantments, or witchcrafts, out of Egypt, in the cuttings of his flesh, whereby he performed the things he did. Concerning Beelzebub; see Gill on Mt 10:25 here called "the prince of devils"; it being a prevailing notion among the Jews, that there is one devil who is the head of all the rest, and who is by them sometimes called Asmodeus: they say (p), when Solomon sinned against the Lord, he sent to him , "Asmodeus the king of the devils", and drove him from his throne, and so elsewhere (q): and sometimes Samael, who is styled (r) Samael the prince, , "the king of devils"; and the angel Samael, the wicked, , "the head of all the Satans", or devils (s): and we often read (t) of , "the prince of hell"; by whom the same is meant, as here, by Beelzebub; for if anyone devil is more wicked, odious, and execrable than the rest, the chief of them may be thought to be so; for which reason he is here mentioned.
(o) T. Hieros. Sabbat, fol. 13. 4. T. Bab. Sabbat, fol. 104. 2. (p) Targum in Eccl. i. 12. (q) T. Bab. Pesach, fol. 110. 1. Gittin, fol. 68. 1. & Raziel, fol. 41. 2. (r) Zohar in Deut. fol. 120. 3. (s) Debarim Rabba, fol. 245. 3. (t) T. Bab. Sanhedrim, fol. 52. 1. Imre Binah in Zohar in Gen. fol. 22. 3.
John Wesley
12:24 Mk 3:22.
Robert Jamieson, A. R. Fausset and David Brown
12:24 But when the Pharisees heard it--Mark (Mk 3:22) says, "the scribes which came down from Jerusalem"; so that this had been a hostile party of the ecclesiastics, who had come all the way from Jerusalem to collect materials for a charge against Him. (See on Mt 12:14).
they said, This fellow--an expression of contempt.
doth not cast out devils, but by Beelzebub--rather, "Beelzebul" (see on Mt 10:25).
the prince of the devils--Two things are here implied--first, that the bitterest enemies of our Lord were unable to deny the reality of His miracles; and next, that they believed in an organized internal kingdom of evil, under one chief. This belief would be of small consequence, had not our Lord set His seal to it; but this He immediately does. Stung by the unsophisticated testimony of "all the people," they had no way of holding out against His claims but the desperate shift of ascribing His miracles to Satan.
12:2512:25: Իբրեւ գիտա՛ց Յիսուս զխորհուրդս նոցա՝ ասէ ցնոսա. Ամենայն թագաւորութիւն բաժանեալ յանձն իւր՝ աւերի՛. եւ ամենայն քաղաք կամ տուն բաժանեալ յանձն իւր՝ ո՛չ կացցէ։
25 Երբ Յիսուս նրանց մտածումներն իմացաւ, նրանց ասաց. «Ինքն իր մէջ բաժանուած ամէն թագաւորութիւն աւերւում է, եւ ինքն իր մէջ բաժանուած ամէն քաղաք կամ տուն կանգուն չի մնայ
25 Յիսուս անոնց խորհուրդները իմանալով ըսաւ անոնց. «Ամէն թագաւորութիւն իրեն մէջ բաժնուած կ’աւերի. եւ ամէն քաղաք կամ տուն իրեն դէմ բաժնուած՝ չի կրնար կենալ։
Իբրեւ գիտաց Յիսուս զխորհուրդս նոցա, ասէ ցնոսա. Ամենայն թագաւորութիւն բաժանեալ յանձն իւր աւերի. եւ ամենայն քաղաք կամ տուն բաժանեալ յանձն իւր` ոչ կացցէ:

12:25: Իբրեւ գիտա՛ց Յիսուս զխորհուրդս նոցա՝ ասէ ցնոսա. Ամենայն թագաւորութիւն բաժանեալ յանձն իւր՝ աւերի՛. եւ ամենայն քաղաք կամ տուն բաժանեալ յանձն իւր՝ ո՛չ կացցէ։
25 Երբ Յիսուս նրանց մտածումներն իմացաւ, նրանց ասաց. «Ինքն իր մէջ բաժանուած ամէն թագաւորութիւն աւերւում է, եւ ինքն իր մէջ բաժանուած ամէն քաղաք կամ տուն կանգուն չի մնայ
25 Յիսուս անոնց խորհուրդները իմանալով ըսաւ անոնց. «Ամէն թագաւորութիւն իրեն մէջ բաժնուած կ’աւերի. եւ ամէն քաղաք կամ տուն իրեն դէմ բաժնուած՝ չի կրնար կենալ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2525: Но Иисус, зная помышления их, сказал им: всякое царство, разделившееся само в себе, опустеет; и всякий город или дом, разделившийся сам в себе, не устоит.
12:25  εἰδὼς δὲ τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς, πᾶσα βασιλεία μερισθεῖσα καθ᾽ ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ᾽ ἑαυτῆς οὐ σταθήσεται.
12:25. Εἰδὼς (Having-had-come-to-see) δὲ (moreover) τὰς (to-the-ones) ἐνθυμήσεις (to-passionings-in) αὐτῶν (of-them) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Πᾶσα (All) βασιλεία (a-ruling-of) μερισθεῖσα (having-been-portioned-to) καθ' (down) ἑαυτῆς (of-self) ἐρημοῦται, (it-be-en-solituded,"καὶ (and) πᾶσα (all) πόλις (a-city) ἢ (or) οἰκία (a-housing-unto) μερισθεῖσα (having-been-portioned-to) καθ' (down) ἑαυτῆς (of-self) οὐ (not) σταθήσεται. (it-shall-be-stood)
12:25. Iesus autem sciens cogitationes eorum dixit eis omne regnum divisum contra se desolatur et omnis civitas vel domus divisa contra se non stabitAnd Jesus knowing their thoughts, said to them: Every kingdom divided against itself shall be made desolate: and every city or house divided against itself shall not stand.
25. And knowing their thoughts he said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:
12:25. But Jesus, knowing their thoughts, said to them: “Every kingdom divided against itself will become desolate. And every city or house divided against itself will not stand.
12:25. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:
And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:

25: Но Иисус, зная помышления их, сказал им: всякое царство, разделившееся само в себе, опустеет; и всякий город или дом, разделившийся сам в себе, не устоит.
12:25  εἰδὼς δὲ τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς, πᾶσα βασιλεία μερισθεῖσα καθ᾽ ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ᾽ ἑαυτῆς οὐ σταθήσεται.
12:25. Iesus autem sciens cogitationes eorum dixit eis omne regnum divisum contra se desolatur et omnis civitas vel domus divisa contra se non stabit
And Jesus knowing their thoughts, said to them: Every kingdom divided against itself shall be made desolate: and every city or house divided against itself shall not stand.
12:25. But Jesus, knowing their thoughts, said to them: “Every kingdom divided against itself will become desolate. And every city or house divided against itself will not stand.
12:25. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
25 (Мк III:23–25; Лк XI:17). Подробная речь о том же у Марка; но у Луки еще короче, чем у Матфея, с незначительной разницей в выражениях. Златоуст объясняет эту речь Христа так: «Если Я, имея в Себе беса, посредством его изгоняю других бесов, то значит, между бесами несогласие и распря, и они восстают один на другого; если же восстают друг на друга, то их сила погибла и рушилась».
Adam Clarke: Commentary on the Bible - 1831
12:25: Every kingdom divided against itself is brought to desolation - Our Lord's argument was thus: - "The welfare of any kingdom, city, or family, depends on its concord and unanimity; Satan, like every other potentate, must wish to rule his empire in peace and security; how then can he be in league with me, who oppose his authority, and am destroying his kingdom?"
The reasoning of the Pharisees, Mat 12:24, was not expressed, and Jesus, knowing their thoughts, gave them ample proof or his omniscience. This, with our Lord's masterly confutation of their reasonings, by a conclusion drawn from their own premises, one would have supposed might have humbled and convinced these men; but the most conclusive reasoning, and the most astonishing miracles, were lost upon a people who were obstinately determined to disbelieve every thing good, relative to Christ. How true the saying - He came unto his own, and his own received him not!
Albert Barnes: Notes on the Bible - 1834
12:25 , Mat 12:26
And Jesus knew their thoughts ... - To know the thoughts of the heart belongs only to God, Psa 139:2; Jer 17:10.
Every kingdom ... - Their subtle and cunning device was completely foiled, and Jesus made their argument recoil on their own heads. A kingdom or a family can prosper only by living in harmony. The different parts and members must unite in promoting the same objects. If divided - if one part undoes what the other does - it must fall. So with the kingdom of Satan. It is your doctrine that Satan has "possessed" these whom I have cured. It is also your doctrine that he has helped me to cure them. If so, then he has helped me to undo what he had done. He has aided me to cast himself out - that is, to oppose and discomfit himself. At this rate, how can there be any stability in his kingdom? It must fall, and Satan must have less than human prudence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:25: Jesus: Mat 9:4; Psa 139:2; Jer 17:10; Amo 4:13; Mar 2:8; Joh 2:24, Joh 2:25, Joh 21:17; Co1 2:11; Heb 4:13; Rev 2:23
Every kingdom: Isa 9:21, Isa 19:2, Isa 19:3; Mar 3:23-26; Luk 11:17, Luk 11:18; Gal 5:15; Rev 16:19; Rev 17:16, Rev 17:17
Geneva 1599
12:25 (5) And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:
(5) The kingdom of Christ and the kingdom of the devil cannot abide together.
John Gill
12:25 And Jesus knew their thoughts,.... He not only heard their blasphemous words, but was privy to their secret thoughts; he knew their vile malicious intentions and designs, with what view they expressed themselves in this manner, on purpose to reproach him, and set the people against him, contrary to the inward light of their minds, and dictates of their consciences; who must, and did know the contrary of what they said: and regarding the inward frame of their minds, as well as their words, and which is a proof of his omniscience, and so of his deity, and consequently of his Messiahship,
said unto them the following parables, as Mark calls them, Mk 3:23 or proverbial expressions:
every kingdom divided against itself is brought to desolation; a government, in which there is a disagreement between the chiefs of it, and the body of the people, or where one part is opposed to the other, or in which a civil and intestine war is begun and prosecuted, cannot continue in any comfortable situation, and flourishing state, but must come to nothing: this is a maxim that has been so often fatally verified, that no one will doubt the truth of it; and the same holds true of lesser communities, of cities, and families:
and every city, or house, divided against itself, shall not stand. If citizens fall out with their magistrates, or one with another, and turn out, and disfranchise each other; and if the heads of families, and the respective branches thereof, quarrel with, and divide from one another, a dissolution of the whole must ensue; and the same may be said of the kingdom and government of Satan. These, it is very likely, were common sayings among the Jews, and they might be very easily understood by them; and are very appropriately produced by Christ to illustrate the present case, and confute the vile and blasphemous suggestions of the Pharisees: a proverbial expression, much like to these, is to be read in the writings of the Jews, , "every house, in which there is a division, at the end shall come to desolation" (u).
(u) Derech Eretz, c. 5.
John Wesley
12:25 Jesus knowing their thoughts - It seems they had as yet only said it in their hearts.
Robert Jamieson, A. R. Fausset and David Brown
12:25 And Jesus knew their thoughts--"called them" (Mk 3:23).
and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand--"house," that is, "household"
12:2612:26: Եւ եթէ Սատանայ զՍատանայ հանէ, յա՛նձն իւր բաժանեցաւ. արդ՝ զիա՛րդ կացցէ թագաւորութիւնն նորա[216]։ [216] Բազումք. Թագաւորութիւն նորա։
26 եւ եթէ սատանան սատանային հանում է, ուրեմն՝ ինքն իր մէջ բաժանուեց. արդ, նրա թագաւորութիւնը ինչպէ՞ս կարող է կանգուն մնալ
26 Եթէ Սատանան Սատանայ հանէ, իրեն դէմ բաժնուեցաւ. ուստի ի՞նչպէս պիտի կենայ անոր թագաւորութիւնը։
Եւ եթէ Սատանայ զՍատանայ հանէ, յանձն իւր բաժանեցաւ. արդ զիա՞րդ կացցէ թագաւորութիւն նորա:

12:26: Եւ եթէ Սատանայ զՍատանայ հանէ, յա՛նձն իւր բաժանեցաւ. արդ՝ զիա՛րդ կացցէ թագաւորութիւնն նորա[216]։
[216] Բազումք. Թագաւորութիւն նորա։
26 եւ եթէ սատանան սատանային հանում է, ուրեմն՝ ինքն իր մէջ բաժանուեց. արդ, նրա թագաւորութիւնը ինչպէ՞ս կարող է կանգուն մնալ
26 Եթէ Սատանան Սատանայ հանէ, իրեն դէմ բաժնուեցաւ. ուստի ի՞նչպէս պիտի կենայ անոր թագաւորութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
12:2626: И если сатана сатану изгоняет, то он разделился сам с собою: как же устоит царство его?
12:26  καὶ εἰ ὁ σατανᾶς τὸν σατανᾶν ἐκβάλλει, ἐφ᾽ ἑαυτὸν ἐμερίσθη· πῶς οὗν σταθήσεται ἡ βασιλεία αὐτοῦ;
12:26. καὶ (And) εἰ (if) ὁ (the-one) Σατανᾶς (a-satanas) τὸν (to-the-one) Σατανᾶν (to-a-satanas) ἐκβάλλει, (it-casteth-out,"ἐφ' (upon) ἑαυτὸν (to-self) ἐμερίσθη: (it-was-portioned-to) πῶς (unto-whither) οὖν (accordingly) σταθήσεται (it-shall-be-stood) ἡ (the-one) βασιλεία (a-ruling-of) αὐτοῦ; (of-it?"
12:26. et si Satanas Satanan eicit adversus se divisus est quomodo ergo stabit regnum eiusAnd if Satan cast out Satan, he is divided against himself: how then shall his kingdom stand?
26. and if Satan casteth out Satan, he is divided against himself; how then shall his kingdom stand?
12:26. So if Satan casts out Satan, then he is divided against himself. How then will his kingdom stand?
12:26. And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?
And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand:

26: И если сатана сатану изгоняет, то он разделился сам с собою: как же устоит царство его?
12:26  καὶ εἰ ὁ σατανᾶς τὸν σατανᾶν ἐκβάλλει, ἐφ᾽ ἑαυτὸν ἐμερίσθη· πῶς οὗν σταθήσεται ἡ βασιλεία αὐτοῦ;
12:26. et si Satanas Satanan eicit adversus se divisus est quomodo ergo stabit regnum eius
And if Satan cast out Satan, he is divided against himself: how then shall his kingdom stand?
12:26. So if Satan casts out Satan, then he is divided against himself. How then will his kingdom stand?
12:26. And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
26 (Мк III:26; Лк XI:18). У Луки пропущено: «сатана сатану изгоняет» и заменено «если же и сатана разделится (разделился?) сам в себе». У Марка выражения совершенно не те, какие у других евангелистов. Имя сатаны во втором случае употреблено или вместо возвратного местоимения, т. е. вместо слов «сатана изгоняет самого себя», сказано: «сатана сатану»; или же это выражение следует понимать так: один сатана изгоняет другого сатану. Утверждают, что, по иудейским понятиям, сатана был один и считался главным начальником демонов. Если так, то нужно было бы понимать выражение в первом смысле. Против этого возражают, что вообще иудейская демонология не была «упорядоченной системой». С другой стороны, Сам Христос не называет сатаной только единичную личность (ср. Мф IV:10; XVI:23), а из характера обвинения и защиты Христа можно вывести, что сатаной называли Его Самого, и именно за то, что Он изгонял другого сатану. Но слово «сатана» в Священном Писании употребляется всегда только в единственном числе. Таким образом, если мы примем и первое толкование, что сатана изгоняет самого себя, то большой разницы в смысле не получится, и аргументация отличается одинаковою силою в том и другом случае. Первое толкование, однако, более согласно с показаниями Марка и Луки, где «сатана» (во втором случае у Матфея) заменено выражениями ef eauton, т. е. «сатана восстал на самого себя» (Марк) и «разделился сам в себе» (Лука). В этом смысле мы должны толковать и выражения Матфея (ср. Исх XVI:8; Лев XIV:15, 26 — LXX и евр., где в первом случае повторяется подобным же образом личное местоимение, а в двух последних IereuV или коген).
Adam Clarke: Commentary on the Bible - 1831
12:26: If Satan cast out Satan - A good cause will produce a good effect, and an evil cause an evil effect. Were I on Satan's side, I would act for his interest and confirm his influence among you; but I oppose his maxims by my doctrine, and his influence by my power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:26: his: Joh 12:31, Joh 14:30, Joh 16:11; Co2 4:4; Col 1:13; Jo1 5:19; Rev 9:11; Rev 12:9, Rev 16:10, Rev 20:2, Rev 20:3
John Gill
12:26 And if Satan cast out Satan,.... That is, if Satan, the same with Beelzebub, casts out the rest of the Satans, or other devils, of which he is the prince and head,
he is divided against himself; he acts contrary to his own interest, which is to keep possession of the bodies and souls of men; and consequently it must, in course, be subversive of his power and dominion:
how shall then his kingdom stand? he will never be able to maintain his authority, and keep up the show of a government, as he does: for these words suggest, that there is a form of government among the devils, who are united in one body, under one head; and whose unity and concord are their greatest strength, as in all other governments. Our Lord's argument, and which is his first, for others follow, is, that since Satan, who is so cunning and crafty, can never be thought to act such an opposite part to himself, subversive of his kingdom and government; and which would give so much credit to Christ, and serve so much to strengthen his interest, as to assist him in the casting out of devils; the weakness, and maliciousness of such a suggestion, must be clear and evident to all.
John Wesley
12:26 How shall his kingdom be established - Does not that subtle spirit know thin is not the way to establish his kingdom?
Robert Jamieson, A. R. Fausset and David Brown
12:26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?--The argument here is irresistible. "No organized society can stand--whether kingdom, city, or household--when turned against itself; such intestine war is suicidal: But the works I do are destructive of Satan's kingdom: That I should be in league with Satan, therefore, is incredible and absurd."
12:2712:27: Եւ եթէ ես Բէեղզեբուղաւ հանեմ զդեւս՝ որդիքն ձեր ի՞ւ հանիցեն. վասն այնորիկ նոքա՛ եղիցին ձեր դատաւորք[217]։ [217] Ոմանք. Վասն այդորիկ նոքա ե՛՛։
27 Եւ եթէ ես Բէեղզեբուղով եմ հանում դեւերին, ձեր որդիները ինչո՞վ կը հանեն. դրա համար էլ նրանք կը լինեն ձեր դատաւորները
27 Ու եթէ ես Բէեղզեբուղով դեւերը կը հանեմ, ձեր որդիները ինչո՞վ կը հանեն. ուրեմն անոնք պիտի ըլլան ձեր դատաւորները։
Եւ եթէ ես Բէեղզեբուղաւ հանեմ զդեւս, որդիքն ձեր ի՞ւ հանիցեն. վասն այնորիկ նոքա եղիցին ձեր դատաւորք:

12:27: Եւ եթէ ես Բէեղզեբուղաւ հանեմ զդեւս՝ որդիքն ձեր ի՞ւ հանիցեն. վասն այնորիկ նոքա՛ եղիցին ձեր դատաւորք[217]։
[217] Ոմանք. Վասն այդորիկ նոքա ե՛՛։
27 Եւ եթէ ես Բէեղզեբուղով եմ հանում դեւերին, ձեր որդիները ինչո՞վ կը հանեն. դրա համար էլ նրանք կը լինեն ձեր դատաւորները
27 Ու եթէ ես Բէեղզեբուղով դեւերը կը հանեմ, ձեր որդիները ինչո՞վ կը հանեն. ուրեմն անոնք պիտի ըլլան ձեր դատաւորները։
zohrab-1805▾ eastern-1994▾ western am▾
12:2727: И если Я [силою] веельзевула изгоняю бесов, то сыновья ваши чьею [силою] изгоняют? Посему они будут вам судьями.
12:27  καὶ εἰ ἐγὼ ἐν βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν.
12:27. καὶ (And) εἰ (if) ἐγὼ (I) ἐν (in) Βεεζεβοὺλ (unto-a-Beezeboul) ἐκβάλλω (I-casteth-out) τὰ (to-the-ones) δαιμόνια, (to-daimonlets,"οἱ (the-ones) υἱοὶ (sons) ὑμῶν (of-ye) ἐν (in) τίνι (unto-what-one) ἐκβάλλουσιν; (they-casteth-out?"διὰ (Through) τοῦτο (to-the-one-this) αὐτοὶ (them) κριταὶ (separaters) ἔσονται ( they-shall-be ) ὑμῶν. (of-ye)
12:27. et si ego in Beelzebub eicio daemones filii vestri in quo eiciunt ideo ipsi iudices erunt vestriAnd if I by Beelzebub cast out devils, by whom do your children cast them out? Therefore they shall be your judges.
27. And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.
12:27. And if I cast out demons by Beelzebub, by whom do your own sons cast them out? Therefore, they shall be your judges.
12:27. And if I by Beelzebub cast out devils, by whom do your children cast [them] out? therefore they shall be your judges.
And if I by Beelzebub cast out devils, by whom do your children cast [them] out? therefore they shall be your judges:

27: И если Я [силою] веельзевула изгоняю бесов, то сыновья ваши чьею [силою] изгоняют? Посему они будут вам судьями.
12:27  καὶ εἰ ἐγὼ ἐν βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν.
12:27. et si ego in Beelzebub eicio daemones filii vestri in quo eiciunt ideo ipsi iudices erunt vestri
And if I by Beelzebub cast out devils, by whom do your children cast them out? Therefore they shall be your judges.
12:27. And if I cast out demons by Beelzebub, by whom do your own sons cast them out? Therefore, they shall be your judges.
12:27. And if I by Beelzebub cast out devils, by whom do your children cast [them] out? therefore they shall be your judges.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
27 (Лк XI:19 почти буквально). Смысл этого стиха издавна был предметом больших споров. Иларий, Златоуст, Феофилакт и Евфимий Зигабен принимали, что под «сыновьями вашими» разумеются апостолы, которые, конечно, были сыновья иудеев. Златоуст рассуждает об этом подробно. «Смотри, с какою кротостью и здесь Он говорит им. Он не сказал: ученики Мои, или апостолы; но: сынове ваши, — чтобы, если фарисеи захотят мыслить столь же благородно, как Его ученики, подать им к тому случай; а если они пребудут в прежней неблагодарности и не оставят своего бесстыдства, лишить их всякого оправдания. Смысл же слов Его следующий: апостолы чьею силою изгоняют бесов? Апостолы уже изгоняли бесов, получив на то власть от Спасителя; но фарисеи не обвиняли их. Они вооружались не против дел, но против лица. Поэтому Христос, желая показать, что одна зависть причиною их обвинения, указывает и на апостолов». Но Иероним колеблется в своем толковании рассматриваемого места. По его словам, выражение «сыновья иудеев» означает или заклинателей, или апостолов, которые были иудеями. Если Спаситель говорит о заклинателях, которые, призывая имя Господне, изгоняли демонов, то обличает фарисеев благоразумными вопросами, добиваясь признания с их стороны, что это есть дело Духа Святого. Если же говорит об апостолах, что более вероятно, то они будут судьями фарисеев; потому что сядут на двенадцати престолах судить двенадцать колен Израилевых. В толкованиях позднейших экзегетов мысль, высказанная Златоустом и другими, совершенно оставляется. Это — потому, что в Евангелиях, во-первых, ничего не говорится об апостолах, а во-вторых, потому, что фарисеи нисколько не затруднились бы приписать чудеса изгнания демонов апостолами диаволу так же, как они приписали ему чудеса Христа. Таким образом, остается только одно — признать, что здесь речь о заклинателях. Не подлежит сомнению, что их было в то время очень много. Вот что говорит об этом Шюрер (III:408 сл.): «магия имела большое значение у иудеев в век Христа и позднее. Изгнание демонов сыновьями фарисеев, о чем речь у Мф XII:27, судя по всему, что нам известно из других источников, не совершалось без магических формул. Известны Симон маг (Деян VIII:9) и Вариисус (Деян VIII:6). В Ефесе Павел имел дело с иудейскими заклинателями, которые для своих целей пользовались именем Иисуса (Деян XIX:13 сл.)…». Иустин предполагает заклинания, как нечто обычное у иудеев (Dial. 85). Между различными средствами, употреблявшимися против подагры, Лукиан упоминает о заклинании одним иудеем, а в другом случае говорит о знаменитом «сирийце из Палестины», который изгонял демонов заклинаниями. Ириней также говорит об изгнании демонов через призывание божественного имени, как о деле, обычном у иудеев (II:6, 2). Мы не можем здесь входить в подробное изложение этого предмета, который очень обширен, и полагаем, что приведенной выдержки из Шюрера достаточно. Таким образом, под «сыновьями вашими» можно разуметь иудейских заклинателей, которые называются сыновьями фарисеев (по контексту) не потому, что по плотскому рождению происходили от них, а в том же смысле, как «сыны пророческие» (3 Цар XX:35). Смысл слов Спасителя, следовательно, такой: если ваши ученики изгоняют демонов, то этого вы не приписываете Веельзевулу; поэтому они могут быть вашими судьями, и судить вас за то, что вы, по вражде, говорите это о Мне. Нам остается еще сказать несколько слов по вопросу, были ли эти заклинатели, на которых указывает Христос, действительные или мнимые. Его аргументация, конечно, не теряла своей силы ни в том ни в другом случае, потому что фарисеи ни в том ни в другом случае не относили, конечно, деятельности своих заклинателей к диавольской силе. Но вопрос о действительности заклинаний интересен сам по себе. Альфорд полагает, что исследовать действительность этих заклинаний в высшей степени важно, потому что иначе в душе читателя Евангелий остается невыгодное впечатление, если именно мы допустим, что Господь, торжественно сравнивая иудейские заклинания с собственными чудесами, аргументировал на основании иудейских обманов, о которых фарисеям было известно, что это обманы. Альфорд думает, что сыновья фарисеев действительно изгоняли демонов. Этот взгляд подтверждается словами толпы IX:33; когда немой, из которого был изгнан демон, заговорил, то толпа воскликнула: «никогда не бывало такого явления во Израиле», давая понять, что здесь совершилось более полное исцеление, чем какое было видано до тех пор. Затруднение, говорит Альфорд, возникло лишь вследствие забвения факта, что чудеса, как такие, не служат сами по себе подтверждением истины, совершались в ложных религиях и ложными учителями, и они пророчествовали о них. См. Исх VII:22; VIII:7; Мф XXIV:24 и проч.; Втор XIII:1–5.
Adam Clarke: Commentary on the Bible - 1831
12:27: By whom do your children cast them out? - Children, or sons of the prophets, means the disciples of the prophets; and children or sons of the Pharisees, disciples of the Pharisees. From Act 19:13, Act 19:14, it is evident there were exorcists among the Jews, and, from our Lord's saying here, it is also evident that the disciples of the Pharisees did east out demons, or, at least, those who educated them wished to have it believed that they had such a power. Our Lord's argument here is extremely conclusive: If the man who casts out demons proves himself thereby to be in league with and influenced by Satan, then your disciples, and you who taught them, are all of you in league with the devil: ye must either give up your assertion, that I cast out demons by Beelzebul, or else admit this conclusion, in its fullest force and latitude, that ye are all children of the devil, and leagued with him against God.
Envy causes persons often to condemn in one, what they approve in another.
Albert Barnes: Notes on the Bible - 1834
12:27
By whom do your children cast them out? - Your disciples; your followers.
See the notes at Mat 1:1. Christ was not satisfied by showing them the intrinsic absurdity of their argument. He showed them that it might as well be applied to them as to him. your disciples, taught by you and encouraged by you, pretend to cast out devils. If your argument be true that a man who casts out devils must be in league with the devil, then "your disciples" have made a covenant with him also. You must therefore either give up this argument, or admit that the working of miracles is proof of the assistance of God.
Therefore they shall be your judges - They condemn you and your argument. They are conclusive witnesses against the force of your reasoning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:27: Beelzebub: Mat 12:24
by whom: Mar 9:38, Mar 9:39; Luk 9:49, Luk 9:50, Luk 11:19; Act 19:13-16
they: Mat 12:41, Mat 12:42; Luk 19:22; Rom 3:19
John Gill
12:27 And if I by Beelzebub cast out devils,.... As the Pharisees asserted, and would have the people believe; for this is not allowed, only for argument sake supposed:
by whom do your children cast them out? meaning not the apostles and disciples of Christ, the children of the Jews, to whom Christ gave power of casting out devils, and who had exercised it in his name; and therefore argues, if they in his name cast out devils, why could he not do it himself, without the help of Satan? wherefore these would be judges against them: but, no doubt, the Pharisees had no better opinion of the disciples, and of their ejection of devils, than of Christ; wherefore, it is not likely, that our Lord should argue with them from hence: but rather, he means, some among themselves, who pretended to have a power of exorcising and ejecting of devils, either in the name of Jesus, as some of them did, Mk 9:38 or in the name of their kings, righteous men, prophets and patriarchs, as Abraham, Isaac, and Jacob (w); and which practice, perhaps, they took up and made pretensions to, in imitation of Christ and his apostles; so as Christ healed men possessed of devils, they also affected to do the same. A story is reported (x),
"concerning Ben Talmion, that a miracle was wrought by R. Eleazar bar Jose, who healed a king's daughter at Rome, in whose body the devil entered, whose name was Ben Talmion; and they brought him (the Jew) to the king's treasury, to take what he would, but he would take nothing from thence, but letters, in which were written the decrees they had decreed against Israel; and when he found them, he tore them to pieces, and there he saw the vessels of the house of the sanctuary, in the treasury.''
Now since the Jews pretended to do these things, Christ asks them, by whom they cast out devils? Whether by the Spirit of God, or by Beelzebub? They would doubtless say by the former, and not the latter, which would show their great partiality; for admitting that the like actions were done by them, as by him, why not by the same power? Why should their ejection of devils be ascribed to God, and his to Beelzebub?
Therefore they shall be your judges; who will rise up against you, and condemn you one day, for this unequal judgment you now pass; and which was just the reverse of the true state of the case: for he cast out devils by the Spirit of God, which they imputed to the assistance of Beelzebub; their children cast out devils, or pretended to do so, and it was by the help of Satan; and yet they ascribed it to a divine power, even though they made use of the name of Satan, under that of Beelzebub, or Asmodeus, their exorcising, of which take the following form (y).
"By the authority of the glorious and fearful name, I adjure thee Asmodeus, "king of the devils", and all thy company, &c. that ye hurt not, nor put in fear, nor trouble such an one, the son of such an one, but that ye help him, and sustain him (or deliver him) out of every distress and anguish, and from every evil thing, and from all diseases, that enter into the two hundred and forty eight members, &c.''
(w) Justin Martyr, adv. Tryphon. p. 311. (x) In Gloss. in T. Bab. Yoma, fol. 57. 1. Meilah, fol. 17. 2. (y) Raziel, fol. 41. 2.
John Wesley
12:27 By whom do your children - That is, disciples, cast them out - It seems, some of them really did this; although the sons of Sceva could not. Therefore shall they be your judge - Ask them, if Satan will cast out Satan: let even them be judges in this matter. And they shall convict you of obstinacy and partiality, who impute that in me to Beelzebub, which in them you impute to God. Beside, how can I rob him of his subjects, till I have conquered him? The kingdom of God is come upon you - Unawares; before you expected: so the word implies.
Robert Jamieson, A. R. Fausset and David Brown
12:27 And if I by Beelzebub cast out devils, by whom do your children--"your sons," meaning here the "disciples" or pupils of the Pharisees, who were so termed after the familiar language of the Old Testament in speaking of the sons of the prophets (3Kings 20:35; 4Kings 2:3, &c.). Our Lord here seems to admit that such works were wrought by them; in which case the Pharisees stood self-condemned, as expressed in Luke (Lk 11:19), "Therefore shall they be your judges."
12:2812:28: Ապա եթէ Հոգւով Աստուծոյ հանեմ ես զդեւս, ուրեմն հասեա՛լ է ՚ի վերայ ձեր արքայութիւն Աստուծոյ։
28 Իսկ եթէ Աստծու Հոգով եմ հանում դեւերին, ուրեմն Աստծու արքայութիւնը հասել է ձեր վրայ
28 Բայց եթէ ես Աստուծոյ Հոգիովը կը հանեմ դեւերը, ուրեմն Աստուծոյ թագաւորութիւնը ձեր վրայ հասած է։
Ապա եթէ Հոգւով Աստուծոյ հանեմ ես զդեւս, ուրեմն հասեալ է ի վերայ ձեր արքայութիւն Աստուծոյ:

12:28: Ապա եթէ Հոգւով Աստուծոյ հանեմ ես զդեւս, ուրեմն հասեա՛լ է ՚ի վերայ ձեր արքայութիւն Աստուծոյ։
28 Իսկ եթէ Աստծու Հոգով եմ հանում դեւերին, ուրեմն Աստծու արքայութիւնը հասել է ձեր վրայ
28 Բայց եթէ ես Աստուծոյ Հոգիովը կը հանեմ դեւերը, ուրեմն Աստուծոյ թագաւորութիւնը ձեր վրայ հասած է։
zohrab-1805▾ eastern-1994▾ western am▾
12:2828: Если же Я Духом Божиим изгоняю бесов, то конечно достигло до вас Царствие Божие.
12:28  εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ᾽ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.
12:28. εἰ (If) δὲ (moreover) ἐν (in) πνεύματι (unto-a-currenting-to) θεοῦ (of-a-Deity) ἐγὼ (I) ἐκβάλλω (I-casteth-out) τὰ (to-the-ones) δαιμόνια, (to-daimonlets,"ἄρα (thus) ἔφθασεν (it-anteceded) ἐφ' (upon) ὑμᾶς (to-ye) ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
12:28. si autem ego in Spiritu Dei eicio daemones igitur pervenit in vos regnum DeiBut if I by the Spirit of God cast out devils, then is the kingdom of God come upon you.
28. But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you.
12:28. But if I cast out demons by the Spirit of God, then the kingdom of God has arrived among you.
12:28. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.
But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you:

28: Если же Я Духом Божиим изгоняю бесов, то конечно достигло до вас Царствие Божие.
12:28  εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ᾽ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.
12:28. si autem ego in Spiritu Dei eicio daemones igitur pervenit in vos regnum Dei
But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you.
12:28. But if I cast out demons by the Spirit of God, then the kingdom of God has arrived among you.
12:28. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28 (Лк XI:20). Смысл стиха такой: если вы обязаны признать, что Я не силою Веельзевула, а Божией изгоняю бесов, то должны сделать и дальнейший вывод, что среди вас появилась необыкновенная Личность, которая действует силою Божию и что, следовательно, Мои дела служат признаком посещения вас Богом и наступления среди вас Царства Божия. У Луки: «если же Я перстом Божиим изгоняю бесов» и проч. Под «Царством Божиим» Златоуст разумеет здесь «Мое (Христа) присутствие» (h parousia h emh).
Adam Clarke: Commentary on the Bible - 1831
12:28: But if I cast out devils by the Spirit of God - Perhaps the Spirit of God is here mentioned by way of opposition to the magical incantations of the Jews; for it is well known that by fumigations and magical washings, they professed to cast out devils. See a case mentioned by Schoettgen on this verse.
Then the kingdom of God - For the destruction of the kingdom of Satan plainly implies the setting up of the kingdom of God.
Is come unto you - Is come unexpectedly upon you. Εφθασεν, from φθανω, to appear suddenly - unexpectedly.
They pretended to be in expectation of the kingdom of God, and consequently of the destruction of the kingdom of Satan. But, by being not prepared to receive Christ in these proofs of his Divine mission, they showed that their expectation was but pretended. They were too carnal to mind spiritual things.
Albert Barnes: Notes on the Bible - 1834
12:28
But if I cast out devils by the Spirit of God ... - The Spirit of God, here, means the "power" of God - in Luke, by the "finger" of God.
Compare Exo 8:19; Psa 8:3. If this work is not by the aid of Satan, then it is by the aid of God. Then his kingdom, or "reign," is come, Mat 3:2. The reign of Satan over people, and the reign of God are in opposition. If God expels Satan from his dominion over people, then his reign has come.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:28: I cast: Mat 12:18; Mar 16:17; Luk 11:20; Act 10:38
then: Mat 6:33, Mat 21:31, Mat 21:43; Isa 9:6, Isa 9:7; Dan 2:44, Dan 7:14; Mar 1:15, Mar 11:10; Luk 1:32, Luk 1:33, Luk 9:2, Luk 10:11, Luk 11:20, Luk 16:16, Luk 17:20, Luk 17:21; Rom 14:17; Col 1:13; Heb 12:28
John Gill
12:28 But if I cast out devils by the Spirit of God,.... As it was certain he did, from the nature, use, and design of such miracles; and it could not be reasonably thought, that Satan would assist in what was so very opposite to his kingdom and interest, and was so serviceable to the cause and glory of Christ. All the three persons had an hand in the miracles of the Messiah; they were done by Christ, in his Father's name, and by the power of the Spirit of God; from which the following inference may be justly deduced,
then the kingdom of God is come unto you: meaning, either the Messiah himself; or rather, his kingdom, the Gospel dispensation, which both Christ and John had declared to be at hand; of which the performing of miracles, particularly the casting out of devils, whereby the kingdom of Satan was so much weakened, was a clear proof.
Robert Jamieson, A. R. Fausset and David Brown
12:28 But if I cast out devils by the Spirit of God--In Luke (Lk 11:20) it is, "with (or 'by') the finger of God." This latter expression is just a figurative way of representing the power of God, while the former tells us the living Personal Agent was made use of by the Lord Jesus in every exercise of that power.
then--"no doubt" (Lk 11:20).
the kingdom of God is come unto you--rather "upon you," as the same expression is rendered in Luke (Lk 11:20): --that is, "If this expulsion of Satan is, and can be, by no other than the Spirit of God, then is his Destroyer already in the midst of you, and that kingdom which is destined to supplant his is already rising on its ruins."
12:2912:29: Կամ զիա՞րդ կարէ ոք մտանել ՚ի տուն հզօրի՝ եւ զգործիսն նորա յափշտակել. եթէ ոչ նա՛խ կապիցէ զհզօրն, եւ ապա՛ զտունն նորա յափշտակիցէ[218]։ [218] Ոմանք. Զտուն նորա։
29 Կամ՝ ինչպէ՞ս կարող է մէկը մտնել հզօր մի մարդու տունը եւ յափշտակել նրա գոյքերը, եթէ նախ չկապի հզօրին եւ ապա նրա տունը կողոպտի
29 Կամ ի՞նչպէս կրնայ մէկը զօրաւոր մարդու մը տունը մտնել եւ անոր կարասիները յափշտակել, եթէ առաջ այն զօրաւոր մարդը չկապէ ու ետքը անոր տունը կողոպտէ։
Կամ զիա՞րդ կարէ ոք մտանել ի տուն հզօրի եւ զգործիսն նորա յափշտակել, եթէ ոչ նախ կապիցէ զհզօրն, եւ ապա զտունն նորա յափշտակիցէ:

12:29: Կամ զիա՞րդ կարէ ոք մտանել ՚ի տուն հզօրի՝ եւ զգործիսն նորա յափշտակել. եթէ ոչ նա՛խ կապիցէ զհզօրն, եւ ապա՛ զտունն նորա յափշտակիցէ[218]։
[218] Ոմանք. Զտուն նորա։
29 Կամ՝ ինչպէ՞ս կարող է մէկը մտնել հզօր մի մարդու տունը եւ յափշտակել նրա գոյքերը, եթէ նախ չկապի հզօրին եւ ապա նրա տունը կողոպտի
29 Կամ ի՞նչպէս կրնայ մէկը զօրաւոր մարդու մը տունը մտնել եւ անոր կարասիները յափշտակել, եթէ առաջ այն զօրաւոր մարդը չկապէ ու ետքը անոր տունը կողոպտէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2929: Или, как может кто войти в дом сильного и расхитить вещи его, если прежде не свяжет сильного? и тогда расхитит дом его.
12:29  ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν; καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει.
12:29. ἢ (Or) πῶς (unto-whither) δύναταί ( it-ableth ,"τις (a-one,"εἰσελθεῖν (to-have-had-came-into) εἰς (into) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) τοῦ (of-the-one) ἰσχυροῦ (of-force-held) καὶ (and) τὰ (to-the-ones) σκεύη (to-equipments) αὐτοῦ (of-it) ἁρπάσαι, (to-have-snatched-to) ἐὰν (if-ever) μὴ (lest) πρῶτον (to-most-before) δήσῃ (it-might-have-binded) τὸν (to-the-one) ἰσχυρόν; (to-force-held) καὶ (and) τότε (to-the-one-which-also) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) αὐτοῦ (of-it) διαρπάσει. (it-shall-through-snatch-to?"
12:29. aut quomodo potest quisquam intrare in domum fortis et vasa eius diripere nisi prius alligaverit fortem et tunc domum illius diripiatOr how can any one enter into the house of the strong, and rifle his goods, unless he first bind the strong? and then he will rifle his house.
29. Or how can one enter into the house of the strong , and spoil his goods, except he first bind the strong ? and then he will spoil his house.
12:29. Or how can anyone enter into the house of a strong man, and plunder his belongings, unless he first restrains the strong man? And then he will plunder his house.
12:29. Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.
Or else how can one enter into a strong man' s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house:

29: Или, как может кто войти в дом сильного и расхитить вещи его, если прежде не свяжет сильного? и тогда расхитит дом его.
12:29  ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν; καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει.
12:29. aut quomodo potest quisquam intrare in domum fortis et vasa eius diripere nisi prius alligaverit fortem et tunc domum illius diripiat
Or how can any one enter into the house of the strong, and rifle his goods, unless he first bind the strong? and then he will rifle his house.
12:29. Or how can anyone enter into the house of a strong man, and plunder his belongings, unless he first restrains the strong man? And then he will plunder his house.
12:29. Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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 (Мк III:27; Лк XI:21, 22). В ст. 28 сделан был первый вывод из доказательств, представленных Христом. И доказательства, и вывод были сами по себе достаточны. Но, рассматривая предмет с другой стороны, Спаситель представляет и еще доказательства. У Лк XI:21, 22 речь, будучи почти тождественна по смыслу, по выражениям совершенно различна. Матфей ближе здесь к Марку, чем к Луке. Слово «или» переводят различно: «иначе», «и», «ибо», «ли»; в арабском переводе «и». Нельзя согласиться с мнением, что член пред iscurou здесь обозначает особенную силу. Он просто указывает на предыдущее, на сатану или Веельзевула, потому что ясно, что именно его следует разуметь под «сильным», хотя речь имеет и несколько более общий смысл. Эта образная речь, напоминает Ис XIX:24 сл. Образы взяты из действительной жизни. Смысл речи понятен. В применении к деятельности Христа она отличается большою убедительностью. Если кто-нибудь силен, то на него нелегко напасть и разграбить его имущество. Так и Христос не мог бы противодействовать диаволу, если бы он был достаточно силен, чтобы помешать изгнанию подчиненных ему бесов.
Adam Clarke: Commentary on the Bible - 1831
12:29: Else how can one enter into a strong man's house - Men, through sin, are become the very house and dwelling place of Satan, having of their own accord surrendered themselves to this unjust possessor; for whoever gives up his soul to sin gives it up to the devil. It is Jesus, and Jesus alone, who can deliver from the power of this bondage. When Satan is cast out, Jesus purifies and dwells in the heart.
Albert Barnes: Notes on the Bible - 1834
12:29
Or else ... - The Saviour makes use of a new illustration to confute the Pharisees, drawn from breaking into a house.
A man could not break into the house of a strong man and take his property unless he had rendered the man himself helpless. If he had taken his goods, it would therefore be sufficient proof that he had bound the man. So I, says he, have taken this "property - this possessed person" - from the dominion of Satan. It is clear proof that I have subdued "Satan himself," the "strong" being that had him in possession. The words "or else" mean "or how:" "How, or in what way, can one, etc."
Spoil his goods - The word "spoil" commonly means, now, to corrupt, injure, or destroy. Here it means "to plunder," to take with violence, as it commonly does in the Bible. See Col 2:8, Col 2:15; Exo 3:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:29: Isa 49:24, Isa 53:12; Mar 3:27; Luk 11:21, Luk 11:22; Jo1 3:8, Jo1 4:4; Rev 12:7-10; Rev 20:1-3, Rev 20:7-9
John Gill
12:29 Or else, how can anyone enter into a strong man's house,.... This is another argument of Christ's proving that his casting out of devils could not be by Satan, but by the Spirit of God; for if he did not act by any superior power to Satan's, and such by which he was able to master, overcome, and bind him, he could never
spoil his goods, as he did; or dispossess devils out of the bodies or souls of men: just as if a man should enter into another man's house, who is strong and robust, with a design to spoil his goods, who would never make use of the man himself to do it, and can never be thought to effect it, unless he has a power superior to his, and uses it;
except he first bind the strong man, and then he will spoil his house: by the "strong man", is meant the devil, see Is 49:24 who is powerful and mighty, as appears from his nature, being an angel, though a fallen one, excelling in strength human creatures; from his names, such as the roaring lion, the great red dragon, leviathan, &c. from the extent of his dominion, here called "his house"; which reaches to the whole posse of devils, and world of men; whence he is called the prince of the power of the air, and the prince of this world, and the god of it; and from his works and actions, in and over the bodies and estates of men, by divine permission; which might be exemplified in the case of Job, and the demoniacs in the time of Christ; and in and over the souls of men, not only over wicked men, but men under a show of religion, as antichrist and his followers; yea, saints themselves, and even over Adam in a state of innocence; but Christ is stronger than he, and attacked him, and dispossessed him of the bodies of men; and restraining him from doing them any hurt, enters into the souls of men, dethrone him, and leads him captive, who led others; and keeps him from doing them any damage; as he will in the latter day "bind" him and shut him up in prison a thousand years; and also "spoils his goods", or "vessels", and "his house"; the palace of Satan, by taking bodies and souls out of his possession; by awakening the conscience, enlightening the mind, working upon the affections, subduing the will, and implanting principles of grace and holiness in the heart; and so making it a fit habitation for God, which spoils it for the devil: in all which, Satan can never be thought to have any hand; and therefore the suggestion that Christ casts out devils by his assistance, even out of the bodies of men, has no show of reason in it.
John Wesley
12:29 How can one enter into the strong one's house, unless he first bind the strong one - So Christ coming into the world, which was then eminently the strong one's, Satan's house, first bound him, and then took his spoils.
Robert Jamieson, A. R. Fausset and David Brown
12:29 Or else how can one enter into a strong man's house--or rather, "the strong man's house."
and spoil his goods, except he first bind the strong man? and then he will spoil his house.
12:3012:30: Որ ո՛չ ընդ իս է՝ հակառա՛կ իմ է. եւ որ ո՛չ ժողովէ ընդ իս՝ ցրուէ՛։
30 Ով ինձ հետ չէ՝ իմ դէմ է, եւ ով ինձ հետ չի հաւաքում՝ ցրում է»:
30 Ան որ ինծի հետ չէ, ինծի հակառակ է եւ ան որ ինծի հետ չի ժողվեր, ցիրուցան կ’ընէ։
Որ ոչ ընդ իս է` հակառակ իմ է, եւ որ ոչ ժողովէ ընդ իս` ցրուէ:

12:30: Որ ո՛չ ընդ իս է՝ հակառա՛կ իմ է. եւ որ ո՛չ ժողովէ ընդ իս՝ ցրուէ՛։
30 Ով ինձ հետ չէ՝ իմ դէմ է, եւ ով ինձ հետ չի հաւաքում՝ ցրում է»:
30 Ան որ ինծի հետ չէ, ինծի հակառակ է եւ ան որ ինծի հետ չի ժողվեր, ցիրուցան կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:3030: Кто не со Мною, тот против Меня; и кто не собирает со Мною, тот расточает.
12:30  ὁ μὴ ὢν μετ᾽ ἐμοῦ κατ᾽ ἐμοῦ ἐστιν, καὶ ὁ μὴ συνάγων μετ᾽ ἐμοῦ σκορπίζει.
12:30. ὁ (The-one) μὴ (lest) ὢν (being) μετ' (with) ἐμοῦ (of-ME,"κατ' (down) ἐμοῦ (of-ME) ἐστίν, (it-be,"καὶ (and) ὁ (the-one) μὴ (lest) συνάγων (leading-together) μετ' (with) ἐμοῦ (of-ME,"σκορπίζει. (it-scattereth-to)
12:30. qui non est mecum contra me est et qui non congregat mecum spargitHe that is not with me, is against me: and he that gathereth not with me, scattereth.
30. He that is not with me is against me; and he that gathereth not with me scattereth.
12:30. Whoever is not with me, is against me. And whoever does not gather with me, scatters.
12:30. He that is not with me is against me; and he that gathereth not with me scattereth abroad.
He that is not with me is against me; and he that gathereth not with me scattereth abroad:

30: Кто не со Мною, тот против Меня; и кто не собирает со Мною, тот расточает.
12:30  ὁ μὴ ὢν μετ᾽ ἐμοῦ κατ᾽ ἐμοῦ ἐστιν, καὶ ὁ μὴ συνάγων μετ᾽ ἐμοῦ σκορπίζει.
12:30. qui non est mecum contra me est et qui non congregat mecum spargit
He that is not with me, is against me: and he that gathereth not with me, scattereth.
12:30. Whoever is not with me, is against me. And whoever does not gather with me, scatters.
12:30. He that is not with me is against me; and he that gathereth not with me scattereth abroad.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
30 (Лк XI:23 — буквально). Этот стих был также предметом многочисленных споров. Златоуст, Феофилакт, Евфимий Зигабен, Иероним и др. относили его к диаволу; другие — к иудейским заклинателям, упомянутым выше. Третьи понимали слова Христа в смысле общей пословицы и разумели «кого бы то ни было». Наконец, некоторые думали, что здесь изображается полное и совершенное разъединение двух царств — Царства сатаны и Бога. Это позднее мнение лучше других. Между двумя царствами не может быть ничего среднего. Ср. Рим VIII:7. В применении данного Христом принципа нет исключений, К Нему невозможно нейтральное отношение. Кто не с Ним, тот против Него… Основание таково: в нравственной области человек должен быть или прав, или не прав. Среднего положения нет… Христос всегда абсолютно прав… Отрицательно эта речь Спасителя выражена у Мк IX:40: «ибо кто не против вас, тот за вас». — В sunagwn есть намек на идею о собирании жатвы. См. III:12; VI:26; XIII:30; Ин IV:36 и др. Skorpizei = рассеивает, расточает (ср. Ин X:12; XVI:32; 2 Кор IX:9). Таким образом, собирание без Христа не приносит собирающему никакой пользы; оно равняется даже расточению, разбрасыванию и может приносить собирающему только убыток и беспокойство.
Adam Clarke: Commentary on the Bible - 1831
12:30: He that is not with me is against me - In vain do men seek for methods to reconcile God and mammon. There is no medium between loving the Lord and being his enemy - between belonging to Christ or to Satan. If we be on the side of the devil, we must expect to go to the devil's hell; if we be on the side of Christ, we may expect to go to his heaven. When Christ, his truth, and his servants are assaulted, he who does not espouse their cause is not on Christ's side, but incurs the guilt of deserting and betraying him. There are many, (it is to be feared), in the world who are really against Christ, and scatter abroad, who flatter themselves that they are workers together with him, and of the number of his friends!
Scattereth abroad - This seems to have been a proverbial form of speech, and may be a metaphor taken from shepherds. He who does not help the true shepherd to gather his flock into the fold is, most likely, one who wishes to scatter them, that he may have the opportunity of stealing and destroying them. I do not find any parallel to this proverbial mode of speech in the Jewish rabbins, if it be one, nor have I met with it among the Greek or Roman writers.
Albert Barnes: Notes on the Bible - 1834
12:30
He that is not with me ... - In addition to his other arguments, Jesus urges this general principle, that there can be but two parties in the universe.
If anyone did not act with him, he was against him. If he gathered not with him, he scattered. This is taken from the practice of persons in harvest. He that did not gather with him, or "aid" him, scattered abroad, or opposed him. The application of this was, "As I have not united with Satan, but opposed him, there can be no league between us." The charge, therefore, is a false one.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:30: that is: Mat 6:24; Jos 5:13, Jos 24:15; Ch1 12:17, Ch1 12:18; Mar 9:40; Luk 9:50, Luk 11:23; Co2 6:15, Co2 6:16; Jo1 2:19; Rev 3:15, Rev 3:16
gathereth: Gen 49:10; Hos 1:11; Joh 11:52
John Gill
12:30 He that is not with me, is against me,.... These words chiefly refer to Satan, and are a further proof, that Christ did not cast out devils by him; since they two are as much opposites, as can possibly be; Satan is not on the side of Christ, but an adversary to him; there is an original, and implacable enmity, between the serpent and the seed of the woman; there is an open war between them, and therefore one cannot be thought to lend assistance to the other. They were concerned in different things, had different views and interests, and so took different methods;
and he that gathereth not with me, scattereth: Christ is the good shepherd, that gathers his sheep to himself, and into his fold, by the external ministry of the word, and internal efficacy of his grace; Satan is the wolf, that catches and scatters the sheep, and seeks to kill and destroy them: and since there is such an open war proclaimed and carried on between Christ and the devil, none ought to be neutral; whoever is not on the side of Christ, is reckoned as an enemy; and whoever is not concerned by prayer or preaching, or other means to gather souls to his word and ordinances, and to his church, and to himself, is deemed by him a scatterer of them.
John Wesley
12:30 He that is not with me is against me - For there are no neuters in this war. Every one must be either with Christ or against him; either a loyal subject or a rebel. And there are none upon earth, who neither promote nor obstruct his kingdom. For he that does not gather souls to God, scatters them from him.
Robert Jamieson, A. R. Fausset and David Brown
12:30 He that is not with me is against me; and he that gathereth not with me scattereth abroad--On this important parable, in connection with the corresponding one (Mt 12:43-45), see on Lk 11:21-26.
12:3112:31: Վասն այդորիկ ասե՛մ ձեզ. Ամենայն մեղք եւ հայհոյութիւնք թողցի՛ն մարդկան, բայց զՀոգւոյն հայհոյութիւն մի՛ թողցի[219]։ [219] Ոմանք. Զի ամենայն մեղք եւ։ Ոսկան. Բայց Հոգւոյն հայ՛՛։
31 «Դրա համար ասում եմ ձեզ. ամէն մեղք եւ հայհոյանք կը ներուեն մարդկանց, բայց Հոգու դէմ հայհոյանքը չպիտի ներուի
31 Անոր համար ձեզի կ’ըսեմ. ‘Ամէն մեղք ու հայհոյութիւն պիտի ներուի մարդոց, բայց Սուրբ Հոգիին դէմ եղած հայհոյութիւնը պիտի չներուի մարդոց’։
Վասն այդորիկ ասեմ ձեզ. Ամենայն մեղք եւ հայհոյութիւնք թողցին մարդկան. բայց զՀոգւոյն հայհոյութիւն մի՛ թողցի[33]:

12:31: Վասն այդորիկ ասե՛մ ձեզ. Ամենայն մեղք եւ հայհոյութիւնք թողցի՛ն մարդկան, բայց զՀոգւոյն հայհոյութիւն մի՛ թողցի[219]։
[219] Ոմանք. Զի ամենայն մեղք եւ։ Ոսկան. Բայց Հոգւոյն հայ՛՛։
31 «Դրա համար ասում եմ ձեզ. ամէն մեղք եւ հայհոյանք կը ներուեն մարդկանց, բայց Հոգու դէմ հայհոյանքը չպիտի ներուի
31 Անոր համար ձեզի կ’ըսեմ. ‘Ամէն մեղք ու հայհոյութիւն պիտի ներուի մարդոց, բայց Սուրբ Հոգիին դէմ եղած հայհոյութիւնը պիտի չներուի մարդոց’։
zohrab-1805▾ eastern-1994▾ western am▾
12:3131: Посему говорю вам: всякий грех и хула простятся человекам, а хула на Духа не простится человекам;
12:31  διὰ τοῦτο λέγω ὑμῖν, πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις, ἡ δὲ τοῦ πνεύματος βλασφημία οὐκ ἀφεθήσεται.
12:31. Διὰ (Through) τοῦτο (to-the-one-this) λέγω (I-forth) ὑμῖν, (unto-ye,"πᾶσα (all) ἁμαρτία (an-un-adjusting-along-unto) καὶ (and) βλασφημία (a-harmful-declaring-unto) ἀφεθήσεται (it-shall-be-sent-off) τοῖς (unto-the-ones) ἀνθρώποις, (unto-mankinds) ἡ (the-one) δὲ (moreover) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) βλασφημία (a-harmful-declaring-unto) οὐκ (not) ἀφεθήσεται. (it-shall-be-sent-off)
12:31. ideo dico vobis omne peccatum et blasphemia remittetur hominibus Spiritus autem blasphemia non remitteturTherefore I say to you: Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven.
31. Therefore I say unto you, Every sin and blasphemy shall be forgiven unto men; but the blasphemy against the Spirit shall not be forgiven.
12:31. For this reason, I say to you: Every sin and blasphemy shall be forgiven men, but blasphemy against the Spirit shall not be forgiven.
12:31. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy [against] the [Holy] Ghost shall not be forgiven unto men.
Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy [against] the [Holy] Ghost shall not be forgiven unto men:

31: Посему говорю вам: всякий грех и хула простятся человекам, а хула на Духа не простится человекам;
12:31  διὰ τοῦτο λέγω ὑμῖν, πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις, ἡ δὲ τοῦ πνεύματος βλασφημία οὐκ ἀφεθήσεται.
12:31. ideo dico vobis omne peccatum et blasphemia remittetur hominibus Spiritus autem blasphemia non remittetur
Therefore I say to you: Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven.
12:31. For this reason, I say to you: Every sin and blasphemy shall be forgiven men, but blasphemy against the Spirit shall not be forgiven.
12:31. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy [against] the [Holy] Ghost shall not be forgiven unto men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
31 (Мк III:28, 29). Последнего слова «человекам» нет в лучших кодексах; в некоторых же прибавлено вместо «человекам» — «им». Уже в древности полагали, что смысл выражения таков: «если прочие дела и поступки милостиво (liberali venia) прощаются, то милосердия не бывает, когда Бог отрицается во Христе» (Иларий). Златоуст считал этот стих очень неясным; но если, говорил он, вникнем в него, то легко его поймем. Что значат эти слова? То, что грех против Духа Святого преимущественно непростителен. Почему же? Потому, что Христа не знали, кто Он был, а о Духе получили уже достаточное познание… Итак, Я вам отпускаю то, чем вы Меня злословили прежде креста, даже и то, что вы хотите распять Меня на кресте, и самое неверие ваше не будет поставлено вам в вину… Но что вы говорили о Духе, то не будет прощено вам… Почему? Потому, что Дух Святый вам известен, а вы не стыдитесь отвергать очевидную истину». — Дух Святый есть Бог, и Бог есть Дух. Слушавшие речь Христа фарисеи едва ли представляли Духа Святого как третье Лицо Святой Троицы, и для них выражение «Дух Святый» было равнозначно слову «Бог» или по крайней мере «Дух Божий». Таким образом, выражение «хула на Духа Святого» было для слуха фарисеев равнозначно словам «хула против Бога». Если так, то становится понятным, почему всякий другой грех и хула простятся человекам, а хула против Духа Святого не простится. Потому, что последнее есть выступление против Самого Бога и вместе с тем приближение человеческого духа к pneuma akaqarton — к злому духу, вина которого, по понятиям тогдашних иудеев и по нашим, никогда не будет прощена. Это, так сказать, принципиальная хула, самое величайшее злословие, свойственное только отверженным духам злобы, которые никогда не приглашались к покаянию и никогда не могут раскаяться. В этой величайшей хуле отрицается Сам Бог, как Существо Всеблагое, Всеправедное, Всемогущее, со всеми Его свойствами, и вместе с тем в самом корне отрицается вся религия, вся нравственность. Здесь предполагается самое глубокое падение человека, из которого не может его вывести самая благодать Божия, потому что она в таком хулении и отрицается. Человеческий дух, произносящий такую хулу, становится на одну ступень с нечистым духом. «Ваш отец диавол, и вы хотите исполнять похоти отца вашего» (Ин VIII:44). Вы говорите ложь, как и он, потому что «он лжец, и отец лжи». Сближение фарисеев с нечистыми духами злобы, по-видимому, и дает повод Спасителю говорить не о Боге, а о Духе Святом.
Adam Clarke: Commentary on the Bible - 1831
12:31: All manner of sin and blasphemy - Βλασφημια, injurious or impious speaking, mocking and deriding speech, Anglo-Saxon. See Mat 9:3.
But the blasphemy against the Holy Ghost - Even personal reproaches, revilings, persecutions against Christ, were remissible; but blasphemy, or impious speaking against the Holy Spirit was to have no forgiveness: i.e. when the person obstinately attributed those works to the devil, which he had the fullest evidence could be wrought only by the Spirit of God. That this, and nothing else, is the sin against the Holy Spirit, is evident from the connection in this place, and more particularly from Mar 3:28-30. "All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme; but he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation; Because they said, He hath an unclean spirit."
Here the matter is made clear beyond the smallest doubt - the unpardonable sin, as some term it, is neither less nor more than ascribing the miracles Christ wrought, by the power of God, to the spirit of the devil. Many sincere people have been grievously troubled with apprehensions that they had committed the unpardonable sin; but let it be observed that no man who believes the Divine mission of Jesus Christ, ever can commit this sin: therefore let no man's heart fail because of it, from henceforth and for ever, Amen. See below.
Albert Barnes: Notes on the Bible - 1834
12:31: In this place, and in Mar 3:28-30, Jesus states the awful nature of the sin of which they had been guilty. That sin was the sin against the Holy Spirit. It consisted in charging him with being in league with the devil, or accusing him of working his miracles, not by the "spirit" or "power" of God, but by the aid of the prince of the devils. It was therefore a direct insult, abuse, or evil speaking against the Holy Spirit - the spirit by which Jesus worked his miracles. That this was what he intended by this sin, at that time, is clear from Mar 3:30, "because they said he had an unclean spirit." All other sins - all speaking against the Saviour himself - might be remitted. But this sin was clearly against the Holy One; it was alleging that the highest displays of God's mercy and power were the work of the devil; and it argued, therefore, the deepest depravity of mind. The sin of which he speaks is therefore clearly stated. It was accusing him of working miracles by the aid of the devil, thus dishonoring the Holy Spirit.
All manner of sin and blasphemy shall be forgiven - That is, only on condition that people repent and believe. If they continue in this sin they cannot be forgiven, Mar 16:16; Rom 2:6-9.
Blasphemy - Injurious or evil speaking of God. See the notes at Mat 9:3.
A word against the Son of man - The Jews were offended at the humble life and appearance of the Saviour. They reproached him as being a Nazarene - sprung from Nazareth, a place from which no good was expected to proceed; with being a Galilean, from Galilee, a place from which no prophet came, Joh 7:52. Jesus says that reproaches of this kind could be pardoned. Reflections on his poverty, on his humble birth, and on the lowliness of his human nature might be forgiven; but for those which affected his divine nature, accusing him of being in league with the devil, denying his divinity, and attributing the power which manifestly implied divinity to the prince of fallen spirits, there could be no pardon. This sin was a very different thing from what is now often supposed to be the sin against the Holy Spirit. It was a wanton and blasphemous attack on the divine power and nature of Christ. Such a sin God would not forgive.
Speaketh against the Holy Ghost - The word "ghost" means "spirit," and probably refers here to the "divine nature" of Christ - the power by which he performed his miracles. There is no evidence that it refers to the third person of the Trinity; and the meaning of the whole passage may be: "He that speaks against me as a man of Nazareth - that speaks contemptuously of my humble birth, etc., may be pardoned; but he that reproaches my divine nature, charging me with being in league with Satan, and blaspheming the power of God manifestly displayed "by me," can never obtain forgiveness."
Neither in this world, nor in that which is to come - That is, as Mark expresses it, "hath never forgiveness, but is in danger of eternal damnation." This fixes the meaning of the phrase. It means, then, not the future age or dispensation, known among the Jews as the world to come, but it means that the guilt will be unpardoned foRev_er; that such is the purpose of God that he will not forgive a sin so direct, presumptuous, and awful. It cannot be inferred from this that any sins will be forgiven in hell. The Saviour meant simply to say that there were "no possible circumstances" in which the offender could obtain forgiveness. He certainly did "not" say that any sin unpardoned here would be pardoned hereafter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:31: All: Isa 1:18, Isa 55:7; Eze 33:11; Ti1 1:13-15; Heb 6:4 *etc: Heb 10:26, Heb 10:29; Jo1 1:9, Jo1 2:1, Jo1 2:2
blasphemy: Blasphemy, βλασφημια [Strong's G988], either from βλαπειν [Strong's G984], την φημην, to hurt, or blast the reputation, or from βαλλειν [Strong's G906], ταις φημαις, to smite with words, or reports, when applied to men denotes injurious speaking, or calumny, and when used in reference to God signifies speaking impiously of his nature, attributes, and works.
but: Mar 3:28-30; Luk 12:10; Act 7:51; Jo1 5:16
John Gill
12:31 Wherefore I say unto you,.... This shows, that what follows is occasioned by what the Pharisees had said, concerning the miracles of Christ; imputing them to diabolical influence and assistance, when they were done by the Spirit of God, of which they themselves were conscious;
all manner of sin and blasphemy shall be forgiven unto men: not unto all men, for there are some, who, as they are never truly convinced of sin, and brought to repentance for it, so they never have the remission of it; but to such to whom God of his free grace has promised, and for whom he has provided this blessing, in the covenant of his grace; for whom the blood of Christ was shed, for the remission of their sins; and who, by the Spirit of God, are made sensible of them, and have repentance unto life given them, and faith in Christ, by which they receive the forgiveness of them: the sense is, that all kind of sin, whether committed more immediately against God, or man, the first or second table of the law, or against any of the divine precepts; be they sins small or great, secret or open, sins of heart, lip, or life, or attended with whatsoever aggravating circumstances; and all kind of blasphemy, or evil speaking of men, or of angels, or of the name of God, but what is hereafter excepted, there is forgiveness of in the grace of God, through the blood of Christ, even for all sorts of men and sinners whatever. The Jews have a saying (z), that God pardons all sins,
, "except lasciviousness".''
But this is not excepted by Christ, only what follows,
but the blasphemy against the Holy Ghost, shall not be forgiven unto men: by which is meant, not every ignorant denial of, and opposition to his deity and personality; nor all resistance of him in the external ministry of the word; nor every sin that is knowingly and wilfully committed; but it is a despiteful usage of the Spirit of grace, an opposing, contradicting, and denying the operations wrought, or doctrines revealed by him, against a man's own light and conscience, out of wilful and obstinate malice, on purpose to lessen the glory of God, and gratify his own lusts: such was the sin of the Scribes and Pharisees; who, though they knew the miracles of Christ were wrought by the Spirit of God, yet maliciously and obstinately imputed them to the devil, with a view to obscure the glory of Christ, and indulge their own wicked passions and resentments against him; which sin was unpardonable at that present time, as well as under that dispensation then to come, when the Spirit of God was poured down in a more plenteous manner.
(z) Tanchuma apud Buxtorf. Heb. Florileg. p. 126.
John Wesley
12:31 The blasphemy against the Spirit - How much stir has been made about this? How many sermons, yea, volumes, have been written concerning it? And yet there is nothing plainer in all the Bible. It is neither more nor less than the ascribing those miracles to the power of the devil, which Christ wrought by the power of the Holy Ghost. Mk 3:28; Lk 12:10.
Robert Jamieson, A. R. Fausset and David Brown
12:31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men--The word "blasphemy" properly signifies "detraction," or "slander." In the New Testament it is applied, as it is here, to vituperation directed against God as well as against men; and in this sense it is to be understood as an aggravated form of sin. Well, says our Lord, all sin--whether in its ordinary or its more aggravated forms--shall find forgiveness with God. Accordingly, in Mark (Mk 3:28) the language is still stronger: "All sin shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme." There is no sin whatever, it seems, of which it may be said. "That is not a pardonable sin." This glorious assurance is not to be limited by what follows; but, on the contrary, what follows is to be explained by this.
but the blasphemy against the Holy Ghost shall not be forgiven unto men.
12:3212:32: Եւ որ ոք ասիցէ բան զՈրդւոյ մարդոյ՝ թողցի նմա. բայց որ զՀոգւոյն Սրբոյ ասիցէ՝ մի՛ թողցի նմա, մի՛ յայսմ աշխարհի, եւ մի՛ ՚ի հանդերձելումն։
32 Եւ ով որ մարդու Որդու դէմ խօսք ասի, նրան պիտի ներուի, բայց ով ասի Սուրբ Հոգու դէմ, նրան չպիտի ներուի ո՛չ այս աշխարհում եւ ո՛չ էլ հանդերձեալում
32 Ով որ Որդի մարդոյ դէմ բան ըսէ, պիտի ներուի անոր, բայց ով որ Սուրբ Հոգիին դէմ ըսէ, պիտի չներուի անոր, ո՛չ այս աշխարհին մէջ եւ ոչ գալու աշխարհին մէջ»։
Եւ որ ոք ասիցէ բան զՈրդւոյ մարդոյ` թողցի նմա, բայց որ զՀոգւոյն Սրբոյ ասիցէ` մի՛ թողցի նմա, մի՛ յայսմ աշխարհի եւ մի՛ ի հանդերձելումն:

12:32: Եւ որ ոք ասիցէ բան զՈրդւոյ մարդոյ՝ թողցի նմա. բայց որ զՀոգւոյն Սրբոյ ասիցէ՝ մի՛ թողցի նմա, մի՛ յայսմ աշխարհի, եւ մի՛ ՚ի հանդերձելումն։
32 Եւ ով որ մարդու Որդու դէմ խօսք ասի, նրան պիտի ներուի, բայց ով ասի Սուրբ Հոգու դէմ, նրան չպիտի ներուի ո՛չ այս աշխարհում եւ ո՛չ էլ հանդերձեալում
32 Ով որ Որդի մարդոյ դէմ բան ըսէ, պիտի ներուի անոր, բայց ով որ Սուրբ Հոգիին դէմ ըսէ, պիտի չներուի անոր, ո՛չ այս աշխարհին մէջ եւ ոչ գալու աշխարհին մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:3232: если кто скажет слово на Сына Человеческого, простится ему; если же кто скажет на Духа Святаго, не простится ему ни в сем веке, ни в будущем.
12:32  καὶ ὃς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῶ· ὃς δ᾽ ἂν εἴπῃ κατὰ τοῦ πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῶ οὔτε ἐν τούτῳ τῶ αἰῶνι οὔτε ἐν τῶ μέλλοντι.
12:32. καὶ (And) ὃς (which) ἐὰν (if-ever) εἴπῃ (it-might-have-had-said) λόγον (to-a-forthee) κατὰ (down) τοῦ (of-the-one) υἱοῦ (of-a-Son) τοῦ (of-the-one) ἀνθρώπου, (of-a-mankind,"ἀφεθήσεται (it-shall-be-sent-off) αὐτῷ: (unto-it) ὃς (which) δ' (moreover) ἂν (ever) εἴπῃ (it-might-have-had-said) κατὰ (down) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) τοῦ (of-the-one) ἁγίου, (of-hallow-belonged,"οὐκ (not) ἀφεθήσεται (it-shall-be-sent-off) αὐτῷ (unto-it) οὔτε (not-also) ἐν (in) τούτῳ (unto-the-one-this) τῷ (unto-the-one) αἰῶνι (unto-an-age) οὔτε (not-also) ἐν (in) τῷ (unto-the-one) μέλλοντι. (unto-impending)
12:32. et quicumque dixerit verbum contra Filium hominis remittetur ei qui autem dixerit contra Spiritum Sanctum non remittetur ei neque in hoc saeculo neque in futuroAnd whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him neither in this world, nor in the world to come.
32. And whosoever shall speak a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come.
12:32. And anyone who will have spoken a word against the Son of man shall be forgiven. But whoever will have spoken against the Holy Spirit shall not be forgiven, neither in this age, nor in the future age.
12:32. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the [world] to come.
And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the [world] to come:

32: если кто скажет слово на Сына Человеческого, простится ему; если же кто скажет на Духа Святаго, не простится ему ни в сем веке, ни в будущем.
12:32  καὶ ὃς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῶ· ὃς δ᾽ ἂν εἴπῃ κατὰ τοῦ πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῶ οὔτε ἐν τούτῳ τῶ αἰῶνι οὔτε ἐν τῶ μέλλοντι.
12:32. et quicumque dixerit verbum contra Filium hominis remittetur ei qui autem dixerit contra Spiritum Sanctum non remittetur ei neque in hoc saeculo neque in futuro
And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him neither in this world, nor in the world to come.
12:32. And anyone who will have spoken a word against the Son of man shall be forgiven. But whoever will have spoken against the Holy Spirit shall not be forgiven, neither in this age, nor in the future age.
12:32. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the [world] to come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32 (Мк III:29, 30; Лк XII:10). Если толкование предыдущего стиха может быть принято, то понятно, почему «слово», произнесенное на Сына Человеческого, может быть прощено, а слово на Духа Святого не простится ни в этом веке, ни в будущем. В глазах фарисеев Сын Человеческий не был ни Богом (ср. Мк II:7; Лк V:21), ни Сыном Божиим. И не только фарисеи, но даже ученики Христа с трудом и только постепенно могли усвоить себе эту мысль. Это происходило от неведения, а потому и могло быть прощено. Но «слово» на Духа Святого или Бога не бывает только ошибкой, происходящей от неведения, и потому не прощается. Некоторые рассуждения по поводу этого изречения разных экзегетов довольно интересны, хотя иногда и мало относятся к самой сущности дела. Так, Августин думает, на основании этого стиха, что прощение грехов возможно не только в сем веке, но и в будущем, потому что нельзя было бы говорить о каких-нибудь людях, что им не отпустятся грехи ни в сем веке, ни в будущем, если бы в будущем совсем не было никакого прощения. Ориген говорит о всеобщем прощении, имеющем наступить по окончании «великого века», о котором говорил Платон, и утверждает даже, что некогда спасутся Иуда и сам Люцифер с осужденными вместе с ним демонами. Католические богословы из рассматриваемого стиха выводят свои учения о чистилище. По мнению некоторых из них, напрасно и праздно было бы говорить: «не простится ему ни в сем веке, ни в будущем», если бы в будущем не отпускалось никакого греха. «Это походит на то, как если бы кто-нибудь напрасно и не к делу сказал бы: я не женюсь ни в сем веке, ни в будущем, когда в будущем совсем нельзя жениться». Оставляя в стороне все эти толкования, скажем только, что выражение «ни в сем веке, ни в будущем» самое трудное для объяснения во всей этой речи Христа. Морисон считает это выражение просто распространением слова никогда. С этим последним толкованием можно согласиться. Спаситель, очевидно, не говорит здесь о том, будет или не будет прощение грехов в загробном мире. Он указывает только на грех хулы на Духа Святого и утверждает, что этот грех никогда не будет прощен. Выражение aiwn mellwn встречается здесь у Матфея только один раз (ср. Еф I:21; 1 Тим IV:8; Евр II:5; VI:5 и др.).
Adam Clarke: Commentary on the Bible - 1831
12:32: Neither in this world, neither in the world to come - Though I follow the common translation, yet I am fully satisfied the meaning of the words is, neither in this dispensation, (viz. the Jewish), nor in that which is to come, viz. the Christian. עולם הבא olam ha-ba, the world to come, is a constant phrase for the times of the Messiah in the Jewish writers. See below. The sin here spoken of by our Lord ranks high in the catalogue of presumptuous sins, for which there was no forgiveness under the Mosaic dispensation. See Num 15:30, Num 15:31; Num 35:31; Lev 20:10; Sa1 2:25. When our Lord says that such a sin hath no forgiveness, is he not to be understood as meaning that the crime shall be punished under the Christian dispensation as it was under the Jewish, viz. by the destruction of the body? And is not this the same mentioned Jo1 1:7, called there the sin unto death; i.e. a sin that was to be punished by the death of the body, while mercy might be extended to the soul? The punishment for presumptuous sins, under the Jewish law, to which our Lord evidently alludes, certainly did not extend to the damnation of the soul, though the body was destroyed: therefore I think that, though there was no such forgiveness to be extended to this crime as to absolve the man from the punishment of temporal death, yet, on repentance, mercy might be extended to the soul; and every sin may be repented of under the Gospel dispensation.
Dr. Lightfoot has sufficiently vindicated this passage from all false interpretation. "They that endeavor hence to prove the remission of some sins after death, seem little to understand to what Christ had respect when he spake these words. Weigh well this common and, most known doctrine of the Jewish schools, and judge.
"He that transgresses an affirmative precept, if he presently repent, is not moved until the Lord pardon him; and of such it is said, Be ye converted, O back sliding children! and I will heal your backslidings. He that transgresses a negative precept, and repents, his repentance suspends judgment, and the day of expiation expiates him; as it is said, This day shall all your uncleannesses be expiated to you. He that transgresses to cutting off (by the stroke of God) or to death by the Sanhedrin, and repents, repentance and the day of expiation do suspend judgment, and the strokes that are laid upon him wipe off sin, as it is said, And I will visit their transgression with a rod, and their iniquity with scourges. But he by whom the name of God is profaned (or blasphemed) repentance is of no avail to him to suspend judgment, nor the day of expiation to expiate it, nor scourges (or corrections inflicted) to wipe it off, but all suspend judgment, and death wipes it off. Thus the Babylonian Gemara writes; but the Jerusalem thus: Repentance and the day of expiation expiate as to the third part, and corrections as to the third part, and death wipes it off, as it is said, And your iniquities shall not be expiated to you until ye die: behold, we learn that death wipes off. Note this, which Christ contradicts, concerning blasphemy against the Holy Ghost. It shall not be forgiven, saith he, neither in this world, nor in the world to come; that is, neither before death, nor, as you dream, by death. Jerus. Sanhed. fol. 37. and Bab. Yoma, fol. 86.
"In the world to come. - Some phrases were received into common use, by which, in common speech, they opposed the heresy of the Sadducees, who denied immortality, Of that sort were עולם הבא olam ha-ba, Αιων ὁ μελλων, The world to come. גן עדן gan aden, Παραδεισος, paradise: גו הנום gei hinnom, Γεεννα, hell, etc.
"At the end of all the prayers in the temple (as we observed before) they said עד עולם ad olam, for ever. But when the heretics (i.e. the Sadducees) brake in, and said there was No Age but one, then it was appointed to be said for ever and ever. מן העולם ועד העולם min ha-olam, vead ha-olam. Bab. Beracoth, fol. 54. This distinction of עולם הזה olam hazeh, this world, and of עולם הבא olam ha-ba, the world to come, you may find almost in every page of the rabbins.
"The Lord recompense thee a good reward for this thy good work in this world, and let thy reward be perfected in the world to come. Targum on Ruth.
"It (that is, the history of the creation and of the Bible) therefore begins with the letter ב beth, (in the word ברישית bereshith), because two worlds were created, this world and a world to come. Baal Turim.
"The world to come hints two things especially, (of which see Rambam, in Sanhed. cap. ii. Chelek). I. The times of the Messiah: 'Be mindful of the day wherein thou camest out of Egypt, all the days of thy life: the wise men say, by the days of thy life is intimated this world: by all the days of thy life, the days of the Messiah are superinduced.' In this sense the apostle seems to speak, Heb 2:5; Heb 6:5. II. The state after death: thus Rab. Tancum, The world to come, is when a man has departed out of this world."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:32: whosoever: Mat 11:19, Mat 13:55; Luk 7:34, Luk 23:34; Joh 7:12, Joh 7:52; Act 3:14, Act 3:15, Act 3:19; Act 26:9-11; Ti1 1:13, Ti1 1:15
but: Joh 7:39; Heb 6:4-6, Heb 10:26-29
it shall not: Job 36:13; Mar 3:29; Luk 16:23-26
Geneva 1599
12:32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: (6) but whosoever speaketh against the Holy Spirit, it shall not be forgiven him, neither in this world, neither in the [world] to come.
(6) Of blasphemy against the Holy Spirit.
John Gill
12:32 And whosoever speaketh a word against the son of man,.... By whom is meant, not any man, as Grotius thought, but the Lord Jesus Christ, so often called "the son of man", on account of his human nature, in which he appeared in great meanness and obscurity. Now many might, through ignorance of him, thinking him to be a mere man, and taking up with common fame, speak evil of him, deny him to be the Messiah, reproach him for the meanness of his parentage and education, and for the freedom of his conversation with publicans and sinners; and do many things contrary to his name, as Saul, whilst a Pharisee did, and thought he ought to do; and yet be afterwards convinced of their mistakes, and be brought to a sense and acknowledgment of them, and obtain pardoning grace and mercy, as Saul did, though a blasphemer; and who is an instance of what is here promised,
Tit shall be forgiven him through the grace of God, the blood and mediation of Christ, under the application of the blessed Spirit.
But whosoever speaketh against the Holy Ghost, in the sense before declared,
Tit shall not be forgiven him: not because the Holy Ghost is greater than Christ; or for want of efficacy in the blood of Christ; or because God cannot pardon it; but because such persons wilfully, maliciously, and obstinately oppose the Spirit of God, without whom there can be no application of pardon made; and remain in hardness of heart, are given up to a reprobate mind, and die in impenitence and unbelief, and so there is no forgiveness for them,
neither in this world, nor in the world to come; that is; they shall never be forgiven, see Mk 3:29. The distinction here used, does not refer to a common one among the Jews, of the Jewish state and the times of the Messiah; but to the present state of life, and that which will be after, or upon death: and it does not suppose there may be forgiveness of other sins, though not of this, in the other world; but strikes at a notion the Jews had, that there are some sins, which repentance and the day of atonement expiate in this life; but there are others, which repentance and the day of atonement do not expiate; and these a man's death expiates, or makes atonement for (a). The form of confession used by sick persons is the following (b);
"I confess before thee, O Lord our God, and the God of our fathers, that my cure is in thy hands, and my death is in thy hands; if it be thy good pleasure, heal me with a perfect healing: but if I die, , "let my death be for the pardon", forgiveness, and atonement of all the sins, iniquities, and transgressions, which I have sinned, acted perversely in, and transgressed before thee; and give me my portion in paradise, and justify me "in the world to come", which is hidden for the righteous.''
But the sin against the Holy Ghost is such, as is not forgiven, neither before, nor at, nor after death, nor by it: all sins that are forgiven, are forgiven in this world, and that perfectly and at once; and all that are forgiven in this world, there will be a manifestation and declaration of the pardon of them in another; but such sins as are not forgiven here, there will be no declaration of the pardon of them hereafter. In short, the sense is, that the sin against the Holy Ghost never has forgiveness; it is not pardoned now, and consequently there will be no declaration of the pardon of it hereafter. The Jews use the phrase in the same sense (c); a certain sick man said to his son,
"give me water, and such certain food; but if not, I will not "forgive thee, neither in this world, nor in the world to come".''
That is, I will never forgive thee.
(a) T. Bab. Yoma, fol. 86. 1. (b) Seder Tephillot, fol. 333. 2. Ed. Basil. Vid. T. Bab. Beracot, fol. 60. 1. (c) Sepher Chasidim: num. 234.
John Wesley
12:32 Whosoever speaketh against the Son of man - In any other respects: It shall be forgiven him - Upon his true repentance: But whosoever speaketh thus against the Holy Ghost, it shall not be forgiven, neither in this world nor in the world to come - This was a proverbial expression among the Jews, for a thing that would never be done. It here means farther, He shall not escape the punishment of it, either in this world, or in the world to come. The judgment of God shall overtake him, both here and hereafter.
Robert Jamieson, A. R. Fausset and David Brown
12:32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come--In Mark the language is awfully strong, "hath never forgiveness, but is in danger of eternal damnation"--or rather, according to what appears to be the preferable though very unusual reading, "in danger of eternal guilt"--a guilt which he will underlie for ever. Mark has the important addition (Mk 3:30), "Because they said, He hath an unclean spirit." (See on Mt 10:25). What, then, is this sin against the Holy Ghost--the unpardonable sin? One thing is clear: Its unpardonableness cannot arise from anything in the nature of sin itself; for that would be a naked contradiction to the emphatic declaration of Mt 12:31, that all manner of sin is pardonable. And what is this but the fundamental truth of the Gospel? (See Acts 13:38-39; Rom 3:22, Rom 3:24; 1Jn 1:7, &c.). Then, again when it is said (Mt 12:32), that to speak against or blaspheme the Son of man is pardonable, but the blasphemy against the Holy Ghost is not pardonable, it is not to be conceived that this arises from any greater sanctity in the one blessed Person than the other. These remarks so narrow the question that the true sense of our Lord's words seem to disclose themselves at once. It is a contrast between slandering "the Son of man" in His veiled condition and unfinished work--which might be done "ignorantly, in unbelief" (Ti1 1:13), and slandering the same blessed Person after the blaze of glory which the Holy Ghost was soon to throw around His claims, and in the full knowledge of all that. This would be to slander Him with eyes open, or to do it "presumptuously." To blaspheme Christ in the former condition--when even the apostles stumbled at many things--left them still open to conviction on fuller light: but to blaspheme Him in the latter condition would be to hate the light the clearer it became, and resolutely to shut it out; which, of course, precludes salvation. (See on Heb 10:26-29). The Pharisees had not as yet done this; but in charging Jesus with being in league with hell they were displaying beforehand a malignant determination to shut their eyes to all evidence, and so, bordering upon, and in spirit committing, the unpardonable sin.
12:3312:33: Կամ արարէ՛ք զծառն բարի՝ եւ զպտո՛ւղ նորա բարի, կամ արարէ՛ք զծառն չար՝ եւ զպտո՛ւղ նորա չար. քանզի ՚ի պտղո՛յ անտի ծառն ճանաչի։
33 Կա՛մ ծառը բարի արէք, եւ նրա պտուղն էլ բարի կը լինի, կա՛մ ծառը չար արէք, եւ նրա պտուղն էլ չար կը լինի. քանի որ իր պտղից է ծառը ճանաչւում
33 «Կամ ծառը բարի ըրէք ու անոր պտուղը բարի, կա՛մ ծառը չար ըրէք ու անոր պտուղը չար. վասն զի ծառը պտուղէն կը ճանչցուի։
Կա՛մ արարէք զծառն բարի եւ զպտուղ նորա բարի, կա՛մ արարէք զծառն չար եւ զպտուղ նորա չար. քանզի ի պտղոյ անտի ծառն ճանաչի:

12:33: Կամ արարէ՛ք զծառն բարի՝ եւ զպտո՛ւղ նորա բարի, կամ արարէ՛ք զծառն չար՝ եւ զպտո՛ւղ նորա չար. քանզի ՚ի պտղո՛յ անտի ծառն ճանաչի։
33 Կա՛մ ծառը բարի արէք, եւ նրա պտուղն էլ բարի կը լինի, կա՛մ ծառը չար արէք, եւ նրա պտուղն էլ չար կը լինի. քանի որ իր պտղից է ծառը ճանաչւում
33 «Կամ ծառը բարի ըրէք ու անոր պտուղը բարի, կա՛մ ծառը չար ըրէք ու անոր պտուղը չար. վասն զի ծառը պտուղէն կը ճանչցուի։
zohrab-1805▾ eastern-1994▾ western am▾
12:3333: Или признайте дерево хорошим и плод его хорошим; или признайте дерево худым и плод его худым, ибо дерево познается по плоду.
12:33  ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν, ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν· ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται.
12:33. Ἢ (Or) ποιήσατε (ye-should-have-done-unto) τὸ (to-the-one) δένδρον (to-a-tree) καλὸν (to-seemly) καὶ (and) τὸν (to-the-one) καρπὸν (to-a-fruit) αὐτοῦ (of-it) καλόν, (to-seemly,"ἢ (or) ποιήσατε (ye-should-have-done-unto) τὸ (to-the-one) δένδρον (to-a-tree) σαπρὸν (to-en-rotted) καὶ (and) τὸν (to-the-one) καρπὸν (to-a-fruit) αὐτοῦ (of-it) σαπρόν: (to-en-rotted) ἐκ (out) γὰρ (therefore) τοῦ (of-the-one) καρποῦ (of-a-fruit) τὸ (the-one) δένδρον (a-tree) γινώσκεται. (it-be-acquainted)
12:33. aut facite arborem bonam et fructum eius bonum aut facite arborem malam et fructum eius malum siquidem ex fructu arbor agnosciturEither make the tree good and its fruit good: or make the tree evil, and its fruit evil. For by the fruit the tree is known.
33. Either make the tree good, and its fruit good; or make the tree corrupt, and its fruit corrupt: for the tree is known by its fruit.
12:33. Either make the tree good and its fruit good, or make the tree evil and its fruit evil. For certainly a tree is known by its fruit.
12:33. Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by [his] fruit.
Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by [his] fruit:

33: Или признайте дерево хорошим и плод его хорошим; или признайте дерево худым и плод его худым, ибо дерево познается по плоду.
12:33  ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν, ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν· ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται.
12:33. aut facite arborem bonam et fructum eius bonum aut facite arborem malam et fructum eius malum siquidem ex fructu arbor agnoscitur
Either make the tree good and its fruit good: or make the tree evil, and its fruit evil. For by the fruit the tree is known.
12:33. Either make the tree good and its fruit good, or make the tree evil and its fruit evil. For certainly a tree is known by its fruit.
12:33. Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by [his] fruit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
33 (Лк VI:43). По словам Иеронима, в речи Христа здесь силлогизм, называемый греками afukton (неизбежный, хитрый, из которого нельзя выпутаться). Если, говорит Спаситель, диавол зол, то не может делать доброго. Если же то, что сделано Мною, вы считаете добрым, то отсюда следует, что этого не совершает диавол. И не может быть, чтобы происходило из злого доброе, или из доброго злое. Как добрый человек не может делать худого и худой — доброго, так не может Христос делать злых, а диавол — добрых дел. Сходную мысль высказывает Августин, по которому человек сначала должен перемениться, чтобы дела его изменились; потому что если человек остается злым, то не может иметь добрых дел; если он добр, то не может иметь худых дел. Можно заметить, что мысли, высказанные Спасителем здесь и в дальнейших стихах, имеют большое сходство с тем, что сказано было Им в нагорной проповеди (Мф VII:16–20).
Adam Clarke: Commentary on the Bible - 1831
12:33: Either make the tree good - That is, the effect will be always similar to the cause; a bad tree will produce bad fruit, and a good tree, good fruit.
The works will resemble the heart: nothing good can proceed from an evil spirit; no good fruit can proceed from a corrupt heart. Before the heart of man can produce any good, it must be renewed and influenced by the Spirit of God.
Albert Barnes: Notes on the Bible - 1834
12:33: Either make ... - The fact asserted in this verse is, that a tree is known, not by its leaves, or bark, or form, but by its fruit. The application to the argument is this: "You are to judge of man's being in league with Satan by his works. If my doctrines and works be properly the works of Satan, then I am corrupt; if not, then your charge is blasphemy. So, on the other hand, if, notwithstanding your professions, your works are the works of the devil, and your doctrines are such as he would teach, it would prove respecting you that which you charge on me." In this indirect but powerful manner he advances to the charge against them, which he urges in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:33: make the good tree, Mat 23:26; Eze 18:31; Amo 5:15; Luk 11:39, Luk 11:40; Jam 4:8
and his fruit good: Mat 3:8-10, Mat 7:16-20; Luk 3:9, Luk 6:43, Luk 6:44; Joh 15:4-7; Jam 3:12
John Gill
12:33 Either make the tree good, and his fruit good,.... That is, either assert them both good, or
else make the tree corrupt, and his fruit corrupt: say they are both evil, for the contrary cannot be affirmed with any consistency and propriety: the matter is easy to be determined,
for the tree is known by his fruit; fruit will discover what a tree is, and accordingly judgment may be made. No man will say a tree is good, and its fruit corrupt; or say, that a tree is corrupt, and its fruit good: these are glaring contradictions, and can never be reconciled. The case Christ here puts, is a very easy and familiar one, and is obvious to common sense: the application of it may be made, either to the foregoing instance of Christ's casting out devils, which the Jews ascribed to the help of Satan; and then the sense is, either say I am a good man, and do good works, or that I am an evil man, and do evil works: to say that I do good works, as the casting out of devils must be allowed to be, and yet am an evil man, and do this under satanical influence, is as great an inconsistency, as to say that a corrupt tree brings forth good fruit; either therefore condemn these miracles as evil actions, done by confederacy with Satan; or if you will allow them to be good ones, as you do, ascribe them to the Spirit of God; for these things may as easily be determined, as the cause by its effect, or as a tree is known by its fruit: or else this may be applied unto the Pharisees, who, though wicked men, pretended to do good works; and though they set up for men of religion and holiness, yet did evil things, as their words and actions testified; particularly the blasphemy just now uttered by them, charging the miracles of Christ as done by the assistance of the devil, which discovered the malignity and rottenness of their hearts: and the meaning of Christ is, that they would either both say, and do, that which is right and good; or relinquish their pretensions to the character of good and religious men: nothing can be concluded from hence in favour of free will, or a power in the creature to make himself good; for the word "make", here signifies to "say, affirm, assert", and the like; see Jn 5:18. Though it may be fairly inferred from hence, that a man must first be a good man, ever he can perform good works, truly and properly so called; and that these are fruits and evidences of the inward real goodness of a man; which must be understood not of a few single actions, but of the common, constant series and course of life.
John Wesley
12:33 Either make the tree good and its fruit good: or make the tree corrupt and its fruit corrupt - That is, you must allow, they are both good, or both bad. - For if the fruit is good, so is the tree; if the fruit is evil, so is the tree also. For the tree is known by its fruit - As if he had said, Ye may therefore know me by my fruits. By my converting sinners to God, you may know that God hath sent me. Mt 7:16; Lk 6:43.
Robert Jamieson, A. R. Fausset and David Brown
12:33 Either make the tree good, &c.
12:3412:34: Ծնո՛ւնդք իժից, զիա՞րդ կարիցէք բարիս խօսել՝ որ չարքդ էք. քանզի ՚ի յաւելուածո՛յ սրտի խօսի՛ բերան[220]։ [220] Ոմանք. Քանզի յաւելուածոյ սրտին խօսի բերան։
34 Իժերի՛ ծնունդներ, դուք, որ չար էք, ինչպէ՞ս կը կարողանաք բարի բաներ խօսել, քանի որ բերանը սրտի լիութիւնից է, որ խօսում է
34 Իժերո՛ւ ծնունդներ, ի՞նչպէս կրնաք բարի խօսիլ, որ չար էք. վասն զի բերանը սրտին աւելցուքէն կը խօսի։
Ծնունդք իժից, զիա՞րդ կարիցէք բարիս խօսել որ չարքդ էք. քանզի ի յաւելուածոյ սրտի խօսի բերան:

12:34: Ծնո՛ւնդք իժից, զիա՞րդ կարիցէք բարիս խօսել՝ որ չարքդ էք. քանզի ՚ի յաւելուածո՛յ սրտի խօսի՛ բերան[220]։
[220] Ոմանք. Քանզի յաւելուածոյ սրտին խօսի բերան։
34 Իժերի՛ ծնունդներ, դուք, որ չար էք, ինչպէ՞ս կը կարողանաք բարի բաներ խօսել, քանի որ բերանը սրտի լիութիւնից է, որ խօսում է
34 Իժերո՛ւ ծնունդներ, ի՞նչպէս կրնաք բարի խօսիլ, որ չար էք. վասն զի բերանը սրտին աւելցուքէն կը խօսի։
zohrab-1805▾ eastern-1994▾ western am▾
12:3434: Порождения ехиднины! как вы можете говорить доброе, будучи злы? Ибо от избытка сердца говорят уста.
12:34  γεννήματα ἐχιδνῶν, πῶς δύνασθε ἀγαθὰ λαλεῖν πονηροὶ ὄντες; ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ.
12:34. γεννήματα (Generatings-to) ἐχιδνῶν, (of-vipers,"πῶς (unto-whither) δύνασθε ( ye-able ) ἀγαθὰ ( to-good ) λαλεῖν (to-speak-unto) πονηροὶ ( en-necessitated ) ὄντες ; ( being ?"ἐκ (Out) γὰρ (therefore) τοῦ (of-the-one) περισσεύματος (of-an-abouting-of-to) τῆς (of-the-one) καρδίας (of-a-heart) τὸ (the-one) στόμα (a-mouth) λαλεῖ. (it-speaketh-unto)
12:34. progenies viperarum quomodo potestis bona loqui cum sitis mali ex abundantia enim cordis os loquiturO generation of vipers, how can you speak good things, whereas you are evil? for out of the abundance of the heart the mouth speaketh.
34. Ye offspring of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.
12:34. Progeny of vipers, how are you able to speak good things while you are evil? For out of the abundance of the heart, the mouth speaks.
12:34. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh:

34: Порождения ехиднины! как вы можете говорить доброе, будучи злы? Ибо от избытка сердца говорят уста.
12:34  γεννήματα ἐχιδνῶν, πῶς δύνασθε ἀγαθὰ λαλεῖν πονηροὶ ὄντες; ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ.
12:34. progenies viperarum quomodo potestis bona loqui cum sitis mali ex abundantia enim cordis os loquitur
O generation of vipers, how can you speak good things, whereas you are evil? for out of the abundance of the heart the mouth speaketh.
12:34. Progeny of vipers, how are you able to speak good things while you are evil? For out of the abundance of the heart, the mouth speaks.
12:34. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
34 (Лк VI:45). Связь речи в этом стихе в русском переводе не выражена ясно. Это можно легко видеть, если несколько распространить речь. Как вы можете говорить доброе, будучи злы? Вы не можете говорить ничего доброго, потому что от избытка сердца говорят уста. Но если вставить здесь предложение: не можете говорить ничего доброго, потому что сердце ваше наполнено злобой, а от избытка сердца, т. е. от того, что его переполняет, говорят уста, — то речь Спасителя сделается понятнее. Однако русский перевод точен; в греческом такой же пропуск промежуточных мыслей и предложений, как и в русском. В немногих рукописях, впрочем, выражено стремление при помощи исправлений несколько иначе изложить эту мысль, именно через прибавку после «говорят уста» слов или «доброе» (agaqa), или «худое» (mala). Таким образом: «ибо от избытка сердца говорят уста доброе» (худое). Спаситель называет фарисеев «порождениями ехидниными», как Иоанн Креститель (Мф III:7) и «по причинам, там указанным». Евфимий Зигабен перефразирует эту речь так: неудивительно, если вы произносите на это (на Мои действия) хулу, потому что вы, будучи злы, не можете говорить доброго. Затем Христос показывает «физиологически», почему они этого не могут.
Adam Clarke: Commentary on the Bible - 1831
12:34: O generation of vipers - These are apparently severe words; but they were extremely proper in reference to that execrable people to whom they were addressed: the whole verse is an inference from what was spoken before.
Out of the abundance (περισσευματος, the overflowings) of the heart - Wicked words and sinful actions may be considered as the overflowings of a heart that is more than full of the spirit of wickedness; and holy words and righteous deeds may be considered as the overflowings of a heart that is filled with the Holy Spirit, and running over with love to God and man.
Albert Barnes: Notes on the Bible - 1834
12:34: O generation of vipers! - Christ here applies the argument which he had suggested in the pRev_ious verse. They were a wicked race; like poisonous reptiles, with a corrupt and evil nature. They could not be expected to speak good things - that is, to speak favorably of him and his works. As the bad fruit of a tree was the proper effect of its "nature," so were their words about him and his works the proper effect of their nature. The "abundance" or fullness of the "heart" produced the words of the lips. "Vipers" are a poisonous kind of serpents, not often a yard long, and about an inch thick, having a flat head. The males have two large teeth, through which a most deadly poison is thrown into the wound made by the bite. They are an emblem of malignity and mischief. These were strong expressions to be used by the meek and lowly Jesus; but they were not the effect of anger and malice; they were a declaration of the true character of the people with whom he was conversing - a declaration most justly deserved. See the notes at Mat 3:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:34: generation: Mat 3:7, Mat 23:33; Luk 3:7; Joh 8:44; Jo1 3:10
how: Sa1 24:13; Psa 10:6, Psa 10:7, Psa 52:2-5, Psa 53:1, Psa 64:3, Psa 64:5, Psa 120:2-4, Psa 140:2, Psa 140:3; Isa 32:6, Isa 59:4, Isa 59:14; Jer 7:2-5; Rom 3:10-14; Jam 3:5-8
for: Luk 6:45
Geneva 1599
12:34 (7) O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.
(7) Hypocrites at length betray themselves even by their own mouth.
John Gill
12:34 O generation of vipers,.... Though they boasted of their being the seed of Abraham, yet their immediate ancestors were no other than vipers, deceitful, hurtful, poisonous creatures; and they were exactly like them: for though they made a fair show in the flesh, and outwardly appeared righteous, yet were inwardly full of the poison of wickedness, envy and malice; and which their pestilential breath, their blasphemy against the Spirit, fully discovered; and gave just cause and reason for so severe a reproof, and such resentment, as here made by Christ.
How can ye, being evil, speak good things? This is not to be expected, nor is it commonly and constantly done; an evil man may sometimes speak good things, or which seem to be so; but these are not his common talk; as he is, so, for the most part, is his language; his speech betrays him: and since these men were by nature evil, were destitute of the Spirit and grace of God, had no good thing in them, how should any good thing come out of them? And since they were so full of wickedness, spite and malice, it is no wonder that they belched out such blasphemous expressions concerning the miracles of Christ;
for out of the abundance of the heart the mouth speaketh: a phrase much like this is used by the Septuagint, in Eccles 2:15. "I spoke abundance", or "much in my heart"; "for the fool out of his abundance speaketh": as there is abundance of folly in him, there is much delivered out by him; and where there is abundance of wickedness in the heart, if the grace of God is wanting to restrain it, much of it will come out by the lips; as is a man's heart, ordinarily is his language.
John Wesley
12:34 In another kind likewise, the tree is known by its fruit - Namely, the heart by the conversation.
Robert Jamieson, A. R. Fausset and David Brown
12:34 O generation of vipers--(See on Mt 3:7).
how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh--a principle obvious enough, yet of deepest significance and vast application. In Lk 6:45 we find it uttered as part of the discourse delivered after the choice of the apostles.
12:3512:35: Մարդ բարի՝ ՚ի բարի՛ գանձուց սրտի իւրոյ հանէ՛ զբարիս. եւ մարդ չար՝ ՚ի չա՛ր գանձուց սրտի իւրոյ հանէ՛ զչարիս։
35 Բարի մարդը իր սրտի բարի գանձերից հանում է բարի բաներ, իսկ չար մարդը իր սրտի չար գանձերից հանում է չար բաներ
35 Բարի մարդը իր սրտին բարի գանձէն բարի բաներ կը հանէ եւ չար մարդը իր սրտին չար գանձէն չար բաներ կը հանէ։
Մարդ բարի ի բարի գանձուց [34]սրտի իւրոյ`` հանէ զբարիս. եւ մարդ չար ի չար գանձուց [35]սրտի իւրոյ`` հանէ զչարիս:

12:35: Մարդ բարի՝ ՚ի բարի՛ գանձուց սրտի իւրոյ հանէ՛ զբարիս. եւ մարդ չար՝ ՚ի չա՛ր գանձուց սրտի իւրոյ հանէ՛ զչարիս։
35 Բարի մարդը իր սրտի բարի գանձերից հանում է բարի բաներ, իսկ չար մարդը իր սրտի չար գանձերից հանում է չար բաներ
35 Բարի մարդը իր սրտին բարի գանձէն բարի բաներ կը հանէ եւ չար մարդը իր սրտին չար գանձէն չար բաներ կը հանէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:3535: Добрый человек из доброго сокровища выносит доброе, а злой человек из злого сокровища выносит злое.
12:35  ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά, καὶ ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά.
12:35. ὁ (The-one) ἀγαθὸς (good) ἄνθρωπος (a-mankind) ἐκ (out) τοῦ (of-the-one) ἀγαθοῦ (of-good) θησαυροῦ (of-an-en-placing) ἐκβάλλει (it-casteth-out) ἀγαθά , ( to-good ,"καὶ (and) ὁ (the-one) πονηρὸς (en-necessitated) ἄνθρωπος (a-mankind) ἐκ (out) τοῦ (of-the-one) πονηροῦ (of-en-necessitated) θησαυροῦ (of-an-en-placing) ἐκβάλλει (it-casteth-out) πονηρά . ( to-en-necessitated )
12:35. bonus homo de bono thesauro profert bona et malus homo de malo thesauro profert malaA good man out of a good treasure bringeth forth good things: and an evil man out of an evil treasure bringeth forth evil things.
35. The good man out of his good treasure bringeth forth good things: and the evil man out of his evil treasure bringeth forth evil things.
12:35. A good man offers good things from a good storehouse. And an evil man offers evil things from an evil storehouse.
12:35. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.
A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things:

35: Добрый человек из доброго сокровища выносит доброе, а злой человек из злого сокровища выносит злое.
12:35  ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά, καὶ ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά.
12:35. bonus homo de bono thesauro profert bona et malus homo de malo thesauro profert mala
A good man out of a good treasure bringeth forth good things: and an evil man out of an evil treasure bringeth forth evil things.
12:35. A good man offers good things from a good storehouse. And an evil man offers evil things from an evil storehouse.
12:35. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35 (Лк VI:45). Т. е. когда много в сердце добра, то и выносится доброе; а когда много зла, то злое.
Adam Clarke: Commentary on the Bible - 1831
12:35: A good man out of the good treasure of the heart - Της καρδιας, of the heart, is omitted by upwards of one hundred MSS., many of them of the greatest antiquity and authority; by all the Syriac, Arabic, and Persic; by the Slavonic, Saxon, Vulgate, and Itala, (except four), and by several of the primitive fathers. It seems to have been added here by some copyist, merely to explain. The good heart is the good treasury, and the treasure that is in it is the love of God, and of all mankind. The bad heart is the bad treasury, and its treasure is the carnal mind, which is enmity against God, and ill-will to man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:35: good man: Mat 13:52; Psa 37:30, Psa 37:31; Pro 10:20, Pro 10:21, Pro 12:6, Pro 12:17-19, Pro 15:4, Pro 15:23, Pro 15:28; Pro 16:21-23, Pro 25:11, Pro 25:12; Eph 4:29; Col 3:16, Col 4:6
and an: Mat 12:34
John Gill
12:35 A good man, out of the good treasure of the heart,.... "A good man", is a regenerated man, one that is renewed by the Spirit of God, a believer in Christ, a sincere lover of him, and one that follows him, wheresoever he goes, and who has the grace of God implanted in him: for "the good treasure the heart", is not what he is naturally possessed of, but what is put into him: and is no other than the superabundant grace of God, or that grace for grace, which he has received out of Christ's fulness, and the rich experience of it he is blessed with: and may well be called a "treasure"; for as a treasure is a collection of riches, so this consists of various graces, each of which is more precious than gold, silver, and precious stones; a "good" one, both from the quality and quantity of it; and "of the heart", though this is left out in many copies, from the seat and subject of it; and out of this the gracious man
bringeth forth good things; tells his experience, speaks of what God has done for his soul; says many things to the glory of the grace of God; of the person, offices, blood, righteousness, and fulness of Christ; and of the operations and influences of the blessed Spirit; and which are pleasant, profitable, useful, and edifying to the saints:
and an evil man, out of the evil treasure bringeth forth evil things. The "evil man", is a man as he was born; who is wholly flesh, carnal, and in a state of nature; destitute of the Spirit, and having no principle of grace in him: "the evil treasure", is the corruption of his nature, the desperate wickedness of his heart; and those swarms of lusts, and all manner of sin that dwell there; from whence are continually proceeding evil and corrupt communications, which not only defile himself, but others; and among the rest, not only vain words and unprofitable talk, but blasphemies against God, Christ, and the blessed Spirit; all which men will be accountable for another day.
Robert Jamieson, A. R. Fausset and David Brown
12:35 A good man, out of the good treasure of the heart, bringeth forth good things--or, "putteth forth good things":
and an evil man, out of the evil treasure, bringeth forth evil things--or "putteth forth evil things." The word "putteth " indicates the spontaneity of what comes from the heart; for it is out of the abundance of the heart that the mouth speaketh. We have here a new application of a former saying (see on Mt 7:16-20). Here, the sentiment is, "There are but two kingdoms, interests, parties--with the proper workings of each: If I promote the one, I cannot belong to the other; but they that set themselves in wilful opposition to the kingdom of light openly proclaim to what other kingdom they belong. As for you, in what ye have now uttered, ye have but revealed the venomous malignity of your hearts."
12:3612:36: Բայց ասե՛մ ձեզ. թէ ընդ ամենայն դատարկ բանի զոր խօսիցին մարդիկ, տացեն համա՛ր յաւուրն դատաստանի։
36 Բայց ասում եմ ձեզ, թէ մարդիկ իրենց խօսած ամէն դատարկ բանի համար դատաստանի օրը հաշիւ պիտի տան
36 Բայց ձեզի կ’ըսեմ թէ ‘Ամէն դատարկ խօսքի համար՝ զոր մարդիկ կը խօսին, դատաստանին օրը հաշիւ պիտի տան’։
Բայց ասեմ ձեզ թէ. Ընդ ամենայն դատարկ բանի զոր խօսիցին մարդիկ` տացեն համար յաւուրն դատաստանի:

12:36: Բայց ասե՛մ ձեզ. թէ ընդ ամենայն դատարկ բանի զոր խօսիցին մարդիկ, տացեն համա՛ր յաւուրն դատաստանի։
36 Բայց ասում եմ ձեզ, թէ մարդիկ իրենց խօսած ամէն դատարկ բանի համար դատաստանի օրը հաշիւ պիտի տան
36 Բայց ձեզի կ’ըսեմ թէ ‘Ամէն դատարկ խօսքի համար՝ զոր մարդիկ կը խօսին, դատաստանին օրը հաշիւ պիտի տան’։
zohrab-1805▾ eastern-1994▾ western am▾
12:3636: Говорю же вам, что за всякое праздное слово, какое скажут люди, дадут они ответ в день суда:
12:36  λέγω δὲ ὑμῖν ὅτι πᾶν ῥῆμα ἀργὸν ὃ λαλήσουσιν οἱ ἄνθρωποι ἀποδώσουσιν περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως·
12:36. Λέγω (I-forth) δὲ (moreover) ὑμῖν (unto-ye) ὅτι (to-which-a-one) πᾶν (all) ῥῆμα (an-uttering-to) ἀργὸν (un-worked) ὃ (to-which) λαλήσουσιν (they-shall-speak-unto,"οἱ (the-ones) ἄνθρωποι, (mankinds,"ἀποδώσουσιν (they-shall-give-off) περὶ (about) αὐτοῦ (of-it) λόγον (to-a-forthee) ἐν (in) ἡμέρᾳ (unto-a-day) κρίσεως: (of-a-separating)
12:36. dico autem vobis quoniam omne verbum otiosum quod locuti fuerint homines reddent rationem de eo in die iudiciiBut I say unto you, that every idle word that men shall speak, they shall render an account for it in the day of judgment.
36. And I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment.
12:36. But I say to you, that for every idle word which men will have spoken, they shall render an account in the day of judgment.
12:36. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.
But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment:

36: Говорю же вам, что за всякое праздное слово, какое скажут люди, дадут они ответ в день суда:
12:36  λέγω δὲ ὑμῖν ὅτι πᾶν ῥῆμα ἀργὸν ὃ λαλήσουσιν οἱ ἄνθρωποι ἀποδώσουσιν περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως·
12:36. dico autem vobis quoniam omne verbum otiosum quod locuti fuerint homines reddent rationem de eo in die iudicii
But I say unto you, that every idle word that men shall speak, they shall render an account for it in the day of judgment.
12:36. But I say to you, that for every idle word which men will have spoken, they shall render an account in the day of judgment.
12:36. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
36 Связь речи понятна. Фарисеи говорили праздные слова, высказывая хулу на Духа Святого. Не только за такие праздные слова, но и вообще за всякое праздное слово люди должны будут дать отчет в день суда. Возвышенное и высоконравственное учение. Буквально стих следует перевести так: говорю же вам, что всякое слово праздное, которое говорят люди, воздадут о нем ответ в день суда.
Adam Clarke: Commentary on the Bible - 1831
12:36: Every idle word - Ρημα αργον, a word that does nothing, that neither ministers grace nor instruction to them who hear it. The word αργον corresponds to the Hebrew שוא shave, which signifies not only vain or empty, but also wicked and injurious, such as a false testimony against a neighbor, compare Deu 5:11, Deu 5:20. Add to this, that Symmachus translates פגול piggul, polluted, Lev 19:7, by the very Greek word in the text. It was to explain this ambiguous meaning of the word, that ten MSS. have changed αργον into πονηρον, evil. Our Lord must be understood here as condemning all false and injurious words: the scope of the place necessarily requires this meaning.
Albert Barnes: Notes on the Bible - 1834
12:36: But I say unto you ... - Christ closes this address to his malignant and wicked hearers by a solemn declaration that for these things God would bring them into judgment. Therefore. They who had spoken so malignantly against him, could not escape.
Idle word - This literally means a vain, thoughtless, useless word; a word that accomplishes no good. Here it means, evidently, "wicked, injurious, false, malicious, for such" were the words which they had spoken.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:36: every: Ecc 12:14; Rom 2:16; Eph 6:4-6; Jde 1:14, Jde 1:15; Rev 20:12
idle word: Ρημα [Strong's G4487], αργος [Strong's G692], i. e., ἀεργον - (work, act, deed) from α, privative, and εργον [Strong's G2041], work, a word that produces no good effect, and is not calculated to produce any. "Discourse," says Dr. Doddridge, "tending to innocent mirth, to exhilarate the spirits, is not idle discourse; as the time spent in necessary recreation is not idle time.
Geneva 1599
12:36 But I say unto you, That every (e) idle word that men shall speak, they shall give account thereof in the day of judgment.
(e) Vain and unprofitable trifles, which for the most part, men spend their lives in search of.
John Gill
12:36 But I say unto you,.... This form of speaking is used, the more strongly to asseverate the truth of what is after said; and the rather, because men are apt to indulge a liberty with their tongues; fancying no great crime is committed, when only words are spoken, and no facts done;
that every idle word that a man shall speak, they shall give account thereof in the day of judgment. By an "idle word" is meant, what the Jews call, , "light conversation", and , "vain discourse", as the Hebrew Gospel of Munster reads it here; frothy language, unprofitable talk, which, though it does not directly hurt God or man, yet is of no use to speaker or hearer; and yet even this, in the last general and awful judgment, if not forgiven, and repented of, must be accounted for; and much more such horrid blasphemies the Pharisees had vented against Christ, and the Spirit of Christ. The Jews (d) have a saying pretty much like this,
"That even , "for any light conversation", which passes between a man and his wife, he shall "be brought to judgment".''
(d) R. Jonah apud L. Capell. in loc.
John Wesley
12:36 Ye may perhaps think, God does not so much regard your words. But I say to you - That not for blasphemous and profane words only, but for every idle word which men shall speak - For want of seriousness or caution; for every discourse which is not conducive to the glory of God, they shall give account in the day of judgment.
Robert Jamieson, A. R. Fausset and David Brown
12:36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment--They might say, "It was nothing: we meant no evil; we merely threw out a supposition, as one way of accounting for the miracle we witnessed; if it will not stand, let it go; why make so much of it, and bear down with such severity for it?" Jesus replies, "It was not nothing, and at the great day will not be treated as nothing: Words, as the index of the heart, however idle they may seem, will be taken account of, whether good or bad, in estimating character in the day of judgment."
12:3712:37: Զի ՚ի բանից քոց՝ արդարասցիս, եւ ՚ի բանի՛ց քոց՝ պարտաւորեսցիս։
37 որովհետեւ՝ քո խօսքերով պիտի արդարանաս եւ քո խօսքերով պիտի դատապարտուես»:
37 Վասն զի քու խօսքերէդ պիտի արդարանաս ու քու խօսքերէդ պիտի դատապարտուիս»։
Զի ի բանից քոց արդարասցիս, եւ ի բանից քոց պարտաւորեսցիս:

12:37: Զի ՚ի բանից քոց՝ արդարասցիս, եւ ՚ի բանի՛ց քոց՝ պարտաւորեսցիս։
37 որովհետեւ՝ քո խօսքերով պիտի արդարանաս եւ քո խօսքերով պիտի դատապարտուես»:
37 Վասն զի քու խօսքերէդ պիտի արդարանաս ու քու խօսքերէդ պիտի դատապարտուիս»։
zohrab-1805▾ eastern-1994▾ western am▾
12:3737: ибо от слов своих оправдаешься, и от слов своих осудишься.
12:37  ἐκ γὰρ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ.
12:37. ἐκ (out) γὰρ (therefore) τῶν (of-the-ones) λόγων (of-forthees) σου (of-thee) δικαιωθήσῃ, (thou-shall-be-en-course-belonged,"καὶ (and) ἐκ (out) τῶν (of-the-ones) λόγων (of-forthees) σου (of-thee) καταδικασθήσῃ. (thou-shall-be-down-coursed-to)
12:37. ex verbis enim tuis iustificaberis et ex verbis tuis condemnaberisFor by thy words thou shalt be justified, and by thy words thou shalt be condemned.
37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
12:37. For by your words shall you be justified, and by your words shall you be condemned.”
12:37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
For by thy words thou shalt be justified, and by thy words thou shalt be condemned:

37: ибо от слов своих оправдаешься, и от слов своих осудишься.
12:37  ἐκ γὰρ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ.
12:37. ex verbis enim tuis iustificaberis et ex verbis tuis condemnaberis
For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
12:37. For by your words shall you be justified, and by your words shall you be condemned.”
12:37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
37 Ближайший смысл этого выражения тот, что человек оправдывается или осуждается своими словами на обыкновенном человеческом суде. Но эта мысль возводится в принцип, и говорится вообще о том, что слова человека оправдывают или обвиняют его. Под судом и оправданием здесь разумеются обвинение или оправдание преимущественно на страшном суде.
Adam Clarke: Commentary on the Bible - 1831
12:37: By thy words thou shalt be justified - That is, the whole tenor of thy conversation will be an evidence for or against thee, in the great day. How many are there who count words for nothing! and yet eternity often depends on them. Lord, put a watch before the door of my lips! is a prayer proper for all men.
Albert Barnes: Notes on the Bible - 1834
12:37: By thy words thou shalt be justified ... - That is, "words" are the indication of the true principles of the heart; by "words" the heart shall be known, as the tree is by its fruit. If they are true, proper, chaste, instructive, pious, they will prove that the heart is right. If false, envious, malignant, and impious, they will prove that the heart is wrong, and will therefore be among the causes of condemnation. It is not meant that words will be the only thing that will condemn man, but that they will be an important part of the things for which he shall be condemned. See Jam 3:3-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:37: For by: Pro 13:3
justified: Jam 2:21-25
John Gill
12:37 For by thy words thou shalt be justified,.... Theophylact seems to take these words to be a passage of Scripture cited by Christ, in proof of what he had said, but does not point to any; nor is any such Scripture to be found. They are rather proverbial expressions, in common use among the Jews; or refer to the usual methods of proceeding in courts of judicature, upon the acknowledgments and confessions of persons.
"Says Resh Lakish (e), such an one and such an one, they justify; and such an one and such an one, they condemn. R. Eliezer replies, , "by their words such an one and such an one are justified".''
The gloss upon it is,
"upon hearing the difference there is between them, and between their words, they are justified.''
Our Lord's meaning is, that not only works and actions, but words of all sorts, will come into account in the day of judgment, and will be evidences for, or against a man, to acquit or condemn him:
and by thy words thou shalt be condemned: according to these, the sentence of justification, or of condemnation, will be pronounced; as these will appear to be evidences for, or against a man's being in a state of grace and righteousness: thus for instance, a man that has spoken for Christ, and has freely confessed that all his hope of justification before God, and acceptance with him, is solely upon the account of the righteousness of Christ imputed; such a man will be declared a justified man according to the tenor of his own words: on the other hand, a man that has spoken hard speeches against Christ, and his righteousness; declaring he has no dependence on it, expects no justification by it; he will be convinced of these ungodly sayings, and out of his own mouth will be condemned. Some have thought, that Christ here strikes at a notion which obtained among the Jews, that little or no account would be taken of a man's words in the day of judgment; provided his life and actions were good, and regular; but whatever were the sentiments of the Pharisees, or of any of Christ's present hearers, it is certain, that it is the opinion of Jewish writers, that words, as well as actions, will be accounted for hereafter: they say (f),
"When a man dies, he lifts up his eyes and sees two come to him, and write before him all that he has done in this world, , "and all that has proceeded out of his mouth", , "and he gives an account for all"; and a little after, , "all the words" of a man in this world, are prepared before him, and not one of them lost; and in the hour he goes to his grave, they are all set before him.''
(e) T. Bab. Sanhedrim, fol. 30. 1. (f) Zohar in Num. fol. 53. 2.
John Wesley
12:37 For by thy words (as well as thy tempers and works) thou shalt then be either acquitted or condemned. Your words as well as actions shall he produced in evidence for or against you, to prove whether you was a true believer or not. And according to that evidence you will either be acquitted or condemned in the great day.
12:3812:38: Յայնժամ պատասխանի ետուն նմա ոմանք ՚ի դպրացն եւ ՚ի փարիսեցւոց՝ եւ ասեն. Վա՛րդապետ՝ կամիմք նշա՛ն ինչ տեսանել ՚ի քէն[221]։ [221] Ոմանք. Ետուն ոմանք... եւ ասեն ցնա. Վար՛՛։
38 Այն ժամանակ օրէնսգէտներից եւ փարիսեցիներից ոմանք նրան պատասխան տուեցին ու ասացին. «Վարդապե՛տ, քեզնից մի նշան ենք կամենում տեսնել»
38 Այն ատեն դպիրներէն ու փարիսեցիներէն ոմանք իրեն ըսին. «Վա՛րդապետ, կ’ուզենք քեզմէ նշան մը տեսնել»։
Յայնժամ պատասխանի ետուն նմա ոմանք ի դպրացն եւ ի փարիսեցւոց եւ ասեն. Վարդապետ, կամիմք նշան ինչ տեսանել ի քէն:

12:38: Յայնժամ պատասխանի ետուն նմա ոմանք ՚ի դպրացն եւ ՚ի փարիսեցւոց՝ եւ ասեն. Վա՛րդապետ՝ կամիմք նշա՛ն ինչ տեսանել ՚ի քէն[221]։
[221] Ոմանք. Ետուն ոմանք... եւ ասեն ցնա. Վար՛՛։
38 Այն ժամանակ օրէնսգէտներից եւ փարիսեցիներից ոմանք նրան պատասխան տուեցին ու ասացին. «Վարդապե՛տ, քեզնից մի նշան ենք կամենում տեսնել»
38 Այն ատեն դպիրներէն ու փարիսեցիներէն ոմանք իրեն ըսին. «Վա՛րդապետ, կ’ուզենք քեզմէ նշան մը տեսնել»։
zohrab-1805▾ eastern-1994▾ western am▾
12:3838: Тогда некоторые из книжников и фарисеев сказали: Учитель! хотелось бы нам видеть от Тебя знамение.
12:38  τότε ἀπεκρίθησαν αὐτῶ τινες τῶν γραμματέων καὶ φαρισαίων λέγοντες, διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν.
12:38. Τότε (To-the-one-which-also) ἀπεκρίθησαν (they-were-separated-off) αὐτῷ (unto-it) τινὲς (ones) τῶν (of-the-ones) γραμματέων (of-letterers-of) καὶ (and) Φαρισαίων ( of-Faris-belonged ) λέγοντες ( forthing ,"Διδάσκαλε, (Teaching-speaker,"θέλομεν (we-determine) ἀπὸ (off) σοῦ (of-THEE) σημεῖον (to-a-signlet-of) ἰδεῖν. (to-have-had-seen)
12:38. tunc responderunt ei quidam de scribis et Pharisaeis dicentes magister volumus a te signum videreThen some of the scribes and Pharisees answered him, saying: Master, we would see a sign from thee.
38. Then certain of the scribes and Pharisees answered him, saying, Master, we would see a sign from thee.
12:38. Then certain ones from the scribes and the Pharisees responded to him, saying, “Teacher, we want to see a sign from you.”
12:38. Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee:

38: Тогда некоторые из книжников и фарисеев сказали: Учитель! хотелось бы нам видеть от Тебя знамение.
12:38  τότε ἀπεκρίθησαν αὐτῶ τινες τῶν γραμματέων καὶ φαρισαίων λέγοντες, διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν.
12:38. tunc responderunt ei quidam de scribis et Pharisaeis dicentes magister volumus a te signum videre
Then some of the scribes and Pharisees answered him, saying: Master, we would see a sign from thee.
12:38. Then certain ones from the scribes and the Pharisees responded to him, saying, “Teacher, we want to see a sign from you.”
12:38. Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38 Слово «тогда» нельзя здесь принимать за точное указание времени. Весьма возможно, что сказанное в 38 и сл. было в другое время и по другому, хотя и неизвестному, поводу. Во всяком случае, нужно допустить, что теперь говорили с Христом другие люди, а не те, которые обвиняли Его в связи с диаволом (ст. 24). Это видно и из Лк XI:16, который говорит о «других» людях, «искушавших» Его и просивших знамения. По поводу этой просьбы книжников и фарисеев Златоуст замечает: «когда они грубо (tracewV) предлагали Ему вопросы и поносили Его, Он отвечал им кротко; а когда стали льстить Ему, Он обращается к ним со всею строгостью и изрекает против них слова поносные, показывая тем, что Он выше и той и другой страсти и что как тогда они не могли рассердить Его, так теперь своею лестью не могут смягчить Его».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
38 Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. 39 But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: 40 For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. 41 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. 42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. 43 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. 44 Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. 45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.

It is probable that these Pharisees with whom Christ is here in discourse were not the same that cavilled at him (v. 24), and would not credit the signs he gave; but another set of them, who saw that there was no reason to discredit them, but would not content themselves with the signs he gave, nor admit the evidence of them, unless he would give them such further proof as they should demand. Here is,

I. Their address to him, v. 38. They compliment him with the title of Master, pretending respect for him, when they intended to abuse him; all are not indeed Christ's servants, who call him Master. Their request is, We would see a sign from thee. It was highly reasonable that they should see a sign, that he should by miracles prove his divine mission: see Exod. iv. 8, 9. He came to take down a model of religion that was set up by miracles, and therefore it was requisite he should produce the same credentials; but it was highly unreasonable to demand a sign now, when he had given so many signs already, that did abundantly prove him sent of God. Note, It is natural to proud men to prescribe to God, and then to make that an excuse for not subscribing to him; but a man's offence will never be his defence.

II. His answer to this address, this insolent demand,

1. He condemns the demand, as the language of an evil and adulterous generation, v. 39. He fastens the charge, not only on the scribes and Pharisees, but the whole nation of the Jews; they were all like their leaders, a seed and succession of evil-doers: they were an evil generation indeed, that not only hardened themselves against the conviction of Christ's miracles, but set themselves to abuse him, and put contempt on his miracles. They were an adulterous generation, (1.) As an adulterous brood; so miserably degenerated from the faith and obedience of their ancestors, that Abraham and Israel acknowledged them not. See Isa. lvii. 3. Or, (2.) As an adulterous wife; they departed from that God, to whom by covenant they had been espoused: they were not guilty of the whoredom of idolatry, as they had been before the captivity, but they were guilty of infidelity, and all iniquity, and that is whoredom too: they did not look after gods of their own making, but they looked for signs of their own devising; and that was adultery.

2. He refuses to give them any other sign than he has already given them, but that of the prophet Jonas. Note, Though Christ is always ready to hear and answer holy desires and prayers, yet he will not gratify corrupt lusts and humours. Those who ask amiss, ask, and have not. Signs were granted to those who desired them for the confirmation of their faith, as to Abraham and Gideon; but were denied to those who demanded them for the excuse of their unbelief.

Justly might Christ have said, They shall never see another miracle: but see his wonderful goodness; (1.) They shall have the same signs still repeated, for their further benefit, and more abundant conviction. (2.) They shall have one sign of a different kind from all these, and that is, the resurrection of Christ from the dead by his own power, called here the sign of the prophet Jonas this was yet reserved for their conviction, and was intended to be the great proof of Christ's being the Messiah; for by that he was declared to be the Son of God with power, Rom. i. 4. That was such a sign as surpassed all the rest, completed and crowned them. "If they will not believe the former signs, they will believe this (Exod. iv. 9), and if this will not convince them, nothing will." And yet the unbelief of the Jews found out an evasion to shift off that too, by saying, His disciples came and stole him away; for none are so incurably blind as those who are resolved they will not see.

Now this sign of the prophet Jonas he further explains here; (v. 40) As Jonas was three days and three nights in the whale's belly, and then came out again safe and well, thus Christ shall be so long in the grave, and then shall rise again. [1.] The grave was to Christ as the belly of the fish was to Jonah; thither he was thrown, as a Ransom for lives ready to be lost in a storm; there he lay, as in the belly of hell (Jonah ii. 2), and seemed to be cast out of God's sight. [2.] He continued in the grave just as long as Jonah continued in the fish's belly, three days and three nights; not three whole days and nights: it is probable, Jonah did not lie so long in the whale's belly, but part of three natural days (nychthemerai, the Greeks called them); he was buried in the afternoon of the sixth day of the week, and rose again in the morning of the first day; it is a manner of speech very usual; see 1 Kings xx. 29; Esth. iv. 16; v. 1; Luke ii. 21. So long Jonah was a prisoner for his own sins, so long Christ was a Prisoner for ours. [3.] As Jonah in the whale's belly comforted himself with an assurance that yet he should look again toward God's holy temple (Jonah ii. 4), so Christ when he lay in the grave, is expressly said to rest in hope, as one assured he should not see corruption, Acts ii. 26, 27. [4.] As Jonah on the third day was discharged from his prison, and came to the land of the living again, from the congregation of the dead (for dead things are said to be formed from under the waters, Job xxvi. 5), so Christ on the third day should return to life, and rise out of his grave to send abroad the gospel to the Gentiles.

3. Christ takes this occasion to represent the sad character and condition of that generation in which he lived, a generation that would not be reformed, and therefore could not but be ruined; and he gives them their character, as it would stand in the day of judgment, under the full discoveries and final sentences of that day. Persons and things now appear under false colours; characters and conditions are here changeable: if therefore we would make a right estimate, we must take our measures from the last judgment; things are really, what they are eternally.

Now Christ represents the people of the Jews,

(1.) As a generation that would be condemned by the men of Nineveh, whose repenting at the preaching of Jonas would rise up in judgment against them, v. 41. Christ's resurrection will be the sign of the prophet Jonas to them: but it will not have so happy an effect upon them, as that of Jonas had upon the Ninevites, for they were by it brought to such a repentance as prevented their ruin; but the Jews will be hardened in an unbelief that shall hasten their ruin; and in the day of judgment, the repentance of the Ninevites will be mentioned as an aggravation of the sin, and consequently the condemnation of those to whom Christ preached then, and of those to whom Christ is preached now; for this reason, because Christ is greater than Jonah. [1.] Jonah was but a man, subject to like passions, to like sinful passions, as we are; but Christ is the Son of God. [2.] Jonah was a stranger in Nineveh, he came among the strangers that were prejudiced against his country; but Christ came to his own, when he preached to the Jews, and much more when he is preached among professing Christians, that are called by his name. [3.] Jonah preached but one short sermon, and that with no great solemnity, but as he passed along the streets; Christ renews his calls, sat and taught, taught in the synagogues. [4.] Jonah preached nothing but wrath and ruin within forty days, gave no instructions, directions, or encouragements, to repent: but Christ, besides the warning given us of our danger, has shown wherein we must repent, and assured us of acceptance upon our repentance, because the kingdom of heaven is at hand. [5.] Jonah wrought no miracle to confirm his doctrine, showed no good will to the Ninevites; but Christ wrought abundance of miracles, and all miracles of mercy: yet the Ninevites repented at the preaching of Jonas, but the Jews were not wrought upon by Christ's preaching. Note, The goodness of some, who have less helps and advantages for their souls, will aggravate the badness of those who have much greater. Those who by the twilight discover the things that belong to their peace, will shame those who grope at noon-day.

(2.) As a generation that would be condemned by the queen of the south, the queen of Sheba, v. 42. The Ninevites would shame them for not repenting, the queen of Sheba for not believing in Christ. She came from a far country to hear the wisdom of Solomon; yet people will not be persuaded to come and hear the wisdom of Christ, though he is in every thing greater than Solomon. [1.] The queen of Sheba had no invitation to come to Solomon, nor any promise of being welcome; but we are invited to Christ, to sit at his feet and hear his word. [2.] Solomon was but a wise man, but Christ is wisdom itself, in whom are hid all the treasures of wisdom. [3.] The queen of Sheba had many difficulties to break through; she was a woman, unfit for travel, the journey long and perilous; she was a queen, and what would become of her own country in her absence? We have no such cares to hinder us. [4.] She could not be sure that it would be worth her while to go so far on this errand; fame uses to flatter men, and perhaps she might have in her own country or court wise men sufficient to instruct her; yet, having heard of Solomon's fame, she would see him; but we come not to Christ upon such uncertainties. [5.] She came from the uttermost parts of the earth, but we have Christ among us, and his word nigh us: Behold he stands at the door, and knocks. [6.] It should seem the wisdom the queen of Sheba came for was only philosophy and politics; but the wisdom that is to be had with Christ is wisdom to salvation. [7.] She could only hear Solomon's wisdom; he could not give her wisdom: but Christ will give wisdom to those who come to him; nay, he will himself be made of God to them Wisdom; so that, upon all these accounts, if we do not hear the wisdom of Christ, the forwardness of the queen of Sheba to come and hear the wisdom of Solomon will rise up in judgment against us and condemn us; for Jesus Christ is greater than Solomon.

(3.) As a generation that were resolved to continue in the possession, and under the power, of Satan, notwithstanding all the methods that were used to dispossess him and rescue them. They are compared to one out of whom the devil is gone, but returns with double force, v. 43-45. The devil is here called the unclean spirit, for he has lost all his purity, and delights in and promotes all manner of impurity among men. Now,

[1.] The parable represents his possessing men's bodies: Christ having lately cast out a devil, and they having said he had a devil, gave occasion to show how much they were under the power of Satan. This is a further proof that Christ did not cast out devils by compact with the devil, for then he would soon have returned again; but Christ's ejectment of him was final, and such as barred a re-entry: we find him charging the evil spirit to go out, and enter no more, Mark ix. 25. Probably the devil was wont sometimes thus to sport with those he had possession of; he would go out, and then return again with more fury; hence the lucid intervals of those in that condition were commonly followed with the more violent fits. When the devil is gone out, he is uneasy, for he sleeps not except he have done mischief (Prov. iv. 16); he walks in dry places, like one that is very melancholy; he seeks rest but finds none, till he returns again. When Christ cast the legion out of the man, they begged leave to enter into the swine, where they went not long in dry places, but into the lake presently.

[2.] The application of the parable makes it to represent the case of the body of the Jewish church and nation: So shall it be with this wicked generation, that now resist, and will finally reject, the gospel of Christ. The devil, who by the labours of Christ and his disciples had been cast out of many of the Jews, sought for rest among the heathen, from whose persons and temples the Christians would every where expel him: so Dr. Whitby: or finding no where else in the heathen world such pleasant, desirable habitations, to his satisfaction, as here in the heart of the Jews: so Dr. Hammond: he shall therefore enter again into them, for Christ had not found admission among them, and they, by their prodigious wickedness and obstinate unbelief, were still more ready than ever to receive him; and then he shall take a durable possession here, and the state of this people is likely to be more desperately damnable (so Dr. Hammond) than it was before Christ came among them, or would have been if Satan had never been cast out.

The body of that nation is here represented, First, As an apostate people. After the captivity in Babylon, they began to reform, left their idols, and appeared with some face of religion; but they soon corrupted themselves again: though they never relapsed into idolatry, they fell into all manner of impiety and profaneness, grew worse and worse, and added to all the rest of their wickedness a wilful contempt of, and opposition to, Christ and his gospel. Secondly, As a people marked for ruin. A new commission was passing the seals against that hypocritical nation, the people of God's wrath (like that, Isa. x. 6), and their destruction by the Romans was likely to be greater than any other, as their sins had been more flagrant: then it was that wrath came upon them to the uttermost, 1 Thess. ii. 15, 16. Let this be a warning to all nations and churches, to take heed of leaving their first love, of letting fall a good work of reformation begun among them, and returning to that wickedness which they seemed to have forsaken; for the last state of such will be worse than the first.
Adam Clarke: Commentary on the Bible - 1831
12:38: We would see a sign from thee - That is, we wish now to see thee work a miracle. Pride, vain curiosity, and incredulity, have never proof sufficient of the truth: for they will not be satisfied.
Albert Barnes: Notes on the Bible - 1834
12:38: We would see a sign from thee - See Luk 11:16, Luk 11:29-32. A "sign" commonly signifies a miracle - that is, a sign that God was with the person or had sent him. Compare the notes at Isa 7:11. Luke adds that this was done "tempting him;" that is, trying him, doubting if he had the power to do it. If these persons had been present with him for any considerable time, they had already seen sufficient proofs that he was what he claimed to be. They might have been, however, those who had recently come, and then the emphasis must be laid on "we" - we, as well as the others, would see a proof that thou art the Christ. In either case it was a temptation. If they had not seen him work a miracle, yet they should have believed it by testimony. Compare Joh 20:29. Perhaps, however, the emphasis is to be laid on the words "from heaven." They might profess not to doubt that his miracles were real, but they were not quite satisfactory. They were desirous of seeing something, therefore, that should clear up their doubts - where there could be no opportunity for dispute. A comet, or lightning, or thunder, or sudden darkness, or the gift of food raining upon them, they supposed would be decisive. Possibly they referred in this to Moses. He had been with God amid thunders and lightnings, and he had given them manna - "bread from heaven" to eat. They wished Jesus to show some miracle equally undoubted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:38: Master: Mat 16:1-4; Mar 8:11, Mar 8:12; Luk 11:16, Luk 11:29; Joh 2:18, Joh 4:48; Co1 1:22
Geneva 1599
12:38 (8) Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.
(8) Against perverse desires of miracles.
John Gill
12:38 Then certain of the Scribes and Pharisees answered,.... Not the same that charged him with casting out devils, by the prince of devils; but others, that were present, as appears from Lk 11:16 and who do not take upon them to make a proper reply to what he had said, or return an answer to that, but address him on another account; being willing to divert the discourse, and try what they could do with him in another, and more gentle and crafty way; saying, master, not fellow, magician, Samaritan, thou that hast a devil, and casts out devils by Beelzebub, and art a devil, and Beelzebub himself; but doctor, teacher, allowing him, at least, in a flattering way, that he was an instructor of mankind, though they would not own him to be a prophet, unless he would give such signs, as would make it appear he was one; hence they say,
we would see a sign from thee: that is, a sign from heaven, as they desired at another time, Mt 16:1 and, as Luke says, they did now, Lk 11:16 they had seen a sign from him on earth, in the cure of the man that had a withered hand; and another, in dispossessing the devil out of the man, that was blind and dumb; but these they looked upon rather as signs from hell, and done by confederacy with the devil; and therefore desire, or rather, in an imperious way, demand one from heaven, where they thought Satan had not such power, as on earth; and where there could not be such collusion and deception, as they wickedly imagined were in this last action: they seem to require some such things to be done, as were on Mount Sinai, at the giving of the law, when there were thunders and lightnings, and a thick cloud, and the voice of a trumpet, and some visible appearances of the divine majesty; and intimate, that if something of this kind was done, if there was any visible and miraculous appearance in the heavens, produced by him, they should believe him to be the prophet that was spoken of, and the true Messiah; but if not, should give no credit to him: however, this is to be learned from hence, that the Jews, in Christ's time, expected signs and wonders to be wrought by the Messiah, in proof of his being so, though now they reject them as needless (g).
(g) Maimon. Hilch. Melachim. c. 11. sect. 3.
John Wesley
12:38 We would see a sign - Else we will not believe this. Mt 16:1; Lk 11:16, Lk 11:29.
Robert Jamieson, A. R. Fausset and David Brown
12:38 A SIGN DEMANDED AND THE REPLY--HIS MOTHER AND BRETHREN SEEK TO SPEAK WITH HIM, AND THE ANSWER. ( = Lk 11:16, Lk 11:24-36; Mk 3:31-35; Lk 8:19-21). (Mt 12:38-50)
Then certain of the scribes and of the Pharisees answered, saying, Master--"Teacher," equivalent to "Rabbi."
we would see a sign from thee--"a sign from heaven" (Lk 11:16); something of an immediate and decisive nature, to show, not that His miracles were real--that they seemed willing to concede--but that they were from above, not from beneath. These were not the same class with those who charged Him with being in league with Satan (as we see from Lk 11:15-16); but as the spirit of both was similar, the tone of severe rebuke is continued.
12:3912:39: Նա պատասխանի ետ՝ եւ ասէ ցնոսա. Ազգ չա՛ր եւ շնացօղ նշա՛ն խնդրէ. եւ նշան՝ մի՛ տացի նմա, բայց նշա՛նն Յովնանու մարգարէի[222]։ [222] Ոմանք. Յունանու մարգարէին։
39 Նա պատասխան տուեց նրանց ու ասաց. «Չար եւ շնացող ազգը նշան է փնտռում. այլ նշան չի տրուի նրան, բայց միայն Յովնան մարգարէի նշանը
39 Անիկա պատասխան տուաւ ու անոնց ըսաւ. «Չար եւ շնացող ազգը նշան կ’ուզէ։ Ուրիշ նշան պիտի չտրուի անոր, բայց միայն Յովնան մարգարէին նշանը։
Նա պատասխանի ետ եւ ասէ ցնոսա. Ազգ չար եւ շնացող նշան խնդրէ. եւ նշան մի՛ տացի նմա, բայց նշանն Յովնանու մարգարէի:

12:39: Նա պատասխանի ետ՝ եւ ասէ ցնոսա. Ազգ չա՛ր եւ շնացօղ նշա՛ն խնդրէ. եւ նշան՝ մի՛ տացի նմա, բայց նշա՛նն Յովնանու մարգարէի[222]։
[222] Ոմանք. Յունանու մարգարէին։
39 Նա պատասխան տուեց նրանց ու ասաց. «Չար եւ շնացող ազգը նշան է փնտռում. այլ նշան չի տրուի նրան, բայց միայն Յովնան մարգարէի նշանը
39 Անիկա պատասխան տուաւ ու անոնց ըսաւ. «Չար եւ շնացող ազգը նշան կ’ուզէ։ Ուրիշ նշան պիտի չտրուի անոր, բայց միայն Յովնան մարգարէին նշանը։
zohrab-1805▾ eastern-1994▾ western am▾
12:3939: Но Он сказал им в ответ: род лукавый и прелюбодейный ищет знамения; и знамение не дастся ему, кроме знамения Ионы пророка;
12:39  ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον ἰωνᾶ τοῦ προφήτου.
12:39. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Γενεὰ (A-generation) πονηρὰ (en-necessitated) καὶ (and) μοιχαλὶς (an-adulteress) σημεῖον (to-a-signlet-of) ἐπιζητεῖ, (it-seeketh-upon-unto,"καὶ (and) σημεῖον (a-signlet-of) οὐ (not) δοθήσεται (it-shall-be-given) αὐτῇ (unto-it) εἰ (if) μὴ (lest) τὸ (the-one) σημεῖον (a-signlet-of) Ἰωνᾶ (of-an-Ionas) τοῦ (of-the-one) προφήτου. (of-a-declarer-before)
12:39. qui respondens ait illis generatio mala et adultera signum quaerit et signum non dabitur ei nisi signum Ionae prophetaeWho answering said to them: An evil and adulterous generation seeketh a sign: and a sign shall not be given it, but the sign of Jonas the prophet.
39. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it but the sign of Jonah the prophet:
12:39. And answering, he said to them: “An evil and adulterous generation seeks a sign. But a sign will not be given to it, except the sign of the prophet Jonah.
12:39. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:
But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:

39: Но Он сказал им в ответ: род лукавый и прелюбодейный ищет знамения; и знамение не дастся ему, кроме знамения Ионы пророка;
12:39  ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον ἰωνᾶ τοῦ προφήτου.
12:39. qui respondens ait illis generatio mala et adultera signum quaerit et signum non dabitur ei nisi signum Ionae prophetae
Who answering said to them: An evil and adulterous generation seeketh a sign: and a sign shall not be given it, but the sign of Jonas the prophet.
12:39. And answering, he said to them: “An evil and adulterous generation seeks a sign. But a sign will not be given to it, except the sign of the prophet Jonah.
12:39. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39 (Лк XI:29). «Род лукавый» лучше бы перевести «злой, полный зла». Прелюбодейным называется этот род Спасителем потому, что вообще в Ветхом Завете уклонение от истинной религии и истинного богопочтения считалось прелюбодеянием (Иер III:8, 9; V:7; XIII:27; Иез XVI:1–63). Но, с другой стороны, это выражение можно, кажется, поставить в связь и с другими выражениями Спасителя о Содоме и Гоморре (XI:22–24) и понимать изреченное так, что современное Христу поколение было развратно. Оба явления, идолопоклонство и половой разврат, часто поставляются в связь одно с другим и понятны из наших сведений о языческой жизни. Этому поколению не будет дано теперь знамения. Морисон думает, что здесь чрезвычайно сжатое выражение, в которое намеренно внесен элемент неопределенности и таинственности. Полнее содержание этой речи Спасителя можно изложить так: никакого знамения, ради удовлетворения любопытства, вовсе не будет дано этому поколению. Знамение не принесет ни ему, ни кому бы то ни было никакой пользы. Ненависть злого поколения ко Мне не прекратится. Оно отвергнет Меня. Однако оно не сделает напрасной Мою миссию. Когда оно предаст Меня смерти, Я дам ему знамение гораздо более удивительное, чем те любопытные вещи, которых оно ожидает от Меня. Я дам ему знамение Ионы пророка. Спаситель хочет дать иудеям знамение не небесное, а земное, и притом знамение в сердце земли. Это, однако, не значило, что Христос, до совершения этого знамения, не будет творить никаких чудес и никаких знамений. Они не казались знамениями не веровавшим в Него иудеям. Называемое знамение будет дано специально им и вообще всем неверующим.
Adam Clarke: Commentary on the Bible - 1831
12:39: An evil and adulterous generation - Or, race of people; for so γενεα should be translated here, and in most other places in the Gospels; for our Lord, in general, uses it to point out the Jewish people. This translation is a key to unlock some very obscure passages in the evangelists.
Seeketh after a sign - Or, seeketh another sign, (επιζητει), so I think this word should be translated. Our Lord had already given the Jews several signs; and here they desire sign upon sign.
Our Lord terms the Jews an adulterous race. Under the old covenant, the Jewish nation was represented as in a marriage contract with the Lord of hosts; as believers, in the new covenant, are represented as the spouse of Christ. All unfaithfulness and disobedience was considered as a breach of this marriage contract; hence the persons who were thus guilty are denominated adulterers and adulteresses. But, independently of this, there is the utmost proof, from their own writings, that in the time of our Lord they were most literally an adulterous race of people: for, at this very time, R. Jochanan ben Zacchai abrogated the trial by the bitter waters of jealousy, because so many were found to be thus criminal. See on Joh 8:3 (note).
Albert Barnes: Notes on the Bible - 1834
12:39
An evil and adulterous generation - The relation of the Jews to God was often represented as a marriage contract - God as the husband, and the Jewish people as the wife.
See Isa 57:3; Hos 3:1; Eze 16:15. Hence, their apostasy and idolatry are often represented as adultery. This is the meaning, probably, here. They were evil, and unfaithful to the covenant or to the commandments of God - an apostate and corrupt people. There is, however, evidence that they were literally an adulterous people.
There shall no sign be given to it ... - They sought some direct miracle "from heavens." Jesus replied that no "such" miracle should be given. He did not mean to say that he would work no more miracles, or give no more evidence that he was the Christ, but he would give "no such miracle" as they required. "He would give one that ought to be as satisfactory evidence to them that he was from God, as the miraculous preservation of Jonah was to the Ninevites that he was divinely commissioned." As Jonah was preserved three days by miracle and then restored alive, so he would be raised from the dead after three days. As on the ground of this preservation the Ninevites believed Jonah and repented, so, on the ground of his resurrection, the people of an adulterous and wicked generation ought to repent, and believe that he was from God. "The sign of the prophet Jonas" means the "sign" or "evidence" which was given to the people of Nineveh that he was from God - to wit, that he had been miraculously preserved, and was therefore divinely commissioned. The word "Jonas" is the Greek way of writing the Hebrew word "Jonah," as "Elias" is for "Elijah."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:39: adulterous: Isa 57:3; Mar 8:38; Jam 4:4
no sign: Mat 16:4; Luk 11:29, Luk 11:30
Geneva 1599
12:39 But he answered and said unto them, An evil and (f) adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:
(f) Bastard, who fell from Abraham's faith or forsook the true worship of God.
John Gill
12:39 But he answered and said unto them,.... Not to the Pharisees, who were unworthy of an answer from him; having, in such an imperious manner, and with a sole view to tempt him, and after such miracles were wrought by him, required of him a sign from heaven; but to the multitude, the throng of people gathered thick together on this occasion, see Mt 12:45 he turns himself from the Scribes and Pharisees, to the common people, and says to them concerning the former,
an evil and adulterous generation; not only in a spiritual sense, being degenerated from the faith, religion, and piety of their ancestors; but literally, which appeared not only in their polygamy, and frequent divorces on trivial occasions, but by criminal conversation with other women; see Jn 8:9 and this, with the Jews themselves, is a character of the generation in which the Messiah comes: for they say (h),
"that just when the Messiah comes, or in the age the son of David comes, "impudence shall be increased", corn and wine shall be dear, the government shall be heretics, , "and the synagogue shall become a brothel house".''
Their meaning is, that the chief magistrates should be Sadducees, and those that pretended to religion and holiness would be adulterers, which was now the case. Their writings (i) frequently speak of the increase and abounding of adulteries, under the second temple, and about this time; which obliged Jochanan ben Zaccai and the sanhedrim, to leave off the use of the bitter waters.
Seeketh after a sign; this is perfectly Talmudic language, the language of the Jews (k).
"The disciples of R. Jose ben Kismai, asked him, when the Son of David came? He replied, I am afraid, lest , "ye should seek of me a sign"; they say unto him, we will not "seek of thee a sign".''
This the Jews sought of Christ, time after time; not content with one, sought another, though such wonderful ones were wrought, which most fully demonstrated him to be the Messiah; and therefore he would not indulge this temper in them; but declared, that
there shall no sign be given to it, but the sign of the prophet Jonas. Not that no miracles should afterwards be wrought amongst them; for, after this, many wondrous works were done by Christ; but no such signs should be given they desired, not one from heaven; but one particularly should be given them, out of the earth, and should be, not for their conviction, but condemnation; and would seem very much like that which was done to the prophet Jonas, or Jonah; for so is his name in the Hebrew language, the other being the Greek termination of it.
(h) Misn. Sota c. 9. sect. 15. T. Bab. Sanhed. fol. 97. 1. (i) Misn. Sota, c. 9. sect. 9. & Maimon. Hilch. Sota, c. 3. sect. 19. (k) T. Bab. Sanhedrim, fol. 98. 1. so , "seeketh a sign", Shemot Rabba, Parash. 9. fol. 97. 2.
John Wesley
12:39 An adulterous generation - Whose heart wanders from God, though they profess him to be their husband. Such adulterers are all those who love the world, and all who seek the friendship of it. Seeketh a sign - After all they have had already, which were abundantly sufficient to convince them, had not their hearts been estranged from God, and consequently averse to the truth. The sign of Jonah - Who was herein a type of Christ.
Robert Jamieson, A. R. Fausset and David Brown
12:39 But he answered and said unto them--"when the people were gathered thick together" (Lk 11:29).
An evil and adulterous generation--This latter expression is best explained by Jer 3:20, "Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with Me, O house of Israel, saith the Lord." For this was the relationship in which He stood to the covenant-people--"I am married unto you" (Jer 3:14).
seeketh after a sign--In the eye of Jesus this class were but the spokesmen of their generation, the exponents of the reigning spirit of unbelief.
and there shall no sign be given to it, but the sign of the prophet Jonas.
12:4012:40: Զի որպէս է՛ր Յովնան ՚ի փոր կիտին զերիս տիւս եւ զերի՛ս գիշերս, նո՛յնպէս եղիցի եւ Որդի մարդոյ ՚ի սիրտ երկրի զերիս տիւս եւ զերիս գիշերս[223]։ [223] Ոմանք. ՚Ի փոր կետին զե՛՛։
40 որովհետեւ, ինչպէս Յովնանը երեք օր ու երեք գիշեր կէտի փորի մէջ էր, նոյնպէս եւ մարդու Որդին երկրի ընդերքում՝ երեք օր ու երեք գիշեր
40 Քանզի ինչպէս Յովնան երեք օր ու գիշեր կէտ ձուկին փորին մէջ մնաց, այնպէս Որդին մարդոյ պիտի մնայ երկրի սրտին մէջ՝ երեք օր ու երեք գիշեր։
Զի որպէս էր Յովնան ի փոր կիտին զերիս տիւս եւ զերիս գիշերս, նոյնպէս եղիցի եւ Որդի մարդոյ ի սիրտ երկրի զերիս տիւս եւ զերիս գիշերս:

12:40: Զի որպէս է՛ր Յովնան ՚ի փոր կիտին զերիս տիւս եւ զերի՛ս գիշերս, նո՛յնպէս եղիցի եւ Որդի մարդոյ ՚ի սիրտ երկրի զերիս տիւս եւ զերիս գիշերս[223]։
[223] Ոմանք. ՚Ի փոր կետին զե՛՛։
40 որովհետեւ, ինչպէս Յովնանը երեք օր ու երեք գիշեր կէտի փորի մէջ էր, նոյնպէս եւ մարդու Որդին երկրի ընդերքում՝ երեք օր ու երեք գիշեր
40 Քանզի ինչպէս Յովնան երեք օր ու գիշեր կէտ ձուկին փորին մէջ մնաց, այնպէս Որդին մարդոյ պիտի մնայ երկրի սրտին մէջ՝ երեք օր ու երեք գիշեր։
zohrab-1805▾ eastern-1994▾ western am▾
12:4040: ибо как Иона был во чреве кита три дня и три ночи, так и Сын Человеческий будет в сердце земли три дня и три ночи.
12:40  ὥσπερ γὰρ ἦν ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας.
12:40. ὥσπερ (As-very) γὰρ (therefore) ἦν ( it-was ) Ἰωνᾶς ( an-Ionas ) ἐν ( in ) τῇ ( unto-the-one ) κοιλίᾳ ( unto-a-hollowing-unto ) τοῦ ( of-the-one ) κήτους ( of-a-cetacean ) τρεῖς ( to-three ) ἡμέρας ( to-days ) καὶ ( and ) τρεῖς ( to-three ) νύκτας , ( to-nights ,"οὕτως (unto-the-one-this) ἔσται ( it-shall-be ) ὁ (the-one) υἱὸς (a-son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) τῆς (of-the-one) γῆς (of-a-soil) τρεῖς ( to-three ) ἡμέρας (to-days) καὶ (and) τρεῖς ( to-three ) νύκτας. (to-nights)
12:40. sicut enim fuit Ionas in ventre ceti tribus diebus et tribus noctibus sic erit Filius hominis in corde terrae tribus diebus et tribus noctibusFor as Jonas was in the whale's belly three days and three nights: so shall the Son of man be in the heart of the earth three days and three nights.
40. for as Jonah was three days and three nights in the belly of the whale; so shall the Son of man be three days and three nights in the heart of the earth.
12:40. For just as Jonah was in the belly of the whale for three days and three nights, so shall the Son of man be in the heart of the earth for three days and three nights.
12:40. For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.
For as Jonas was three days and three nights in the whale' s belly; so shall the Son of man be three days and three nights in the heart of the earth:

40: ибо как Иона был во чреве кита три дня и три ночи, так и Сын Человеческий будет в сердце земли три дня и три ночи.
12:40  ὥσπερ γὰρ ἦν ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας.
12:40. sicut enim fuit Ionas in ventre ceti tribus diebus et tribus noctibus sic erit Filius hominis in corde terrae tribus diebus et tribus noctibus
For as Jonas was in the whale's belly three days and three nights: so shall the Son of man be in the heart of the earth three days and three nights.
12:40. For just as Jonah was in the belly of the whale for three days and three nights, so shall the Son of man be in the heart of the earth for three days and three nights.
12:40. For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
40 (Лк XI:30). Речь здесь, очевидно, образная. Вопрос может возникать только о том, почему здесь Спаситель говорил образами, а не выразился просто: Сын Человеческий будет погребен и останется в земле три дня и три ночи. Но подобные же образы употребляются и в других местах, напр. Ин II:19; III:14 и др.
Adam Clarke: Commentary on the Bible - 1831
12:40: Three days and three nights - Our Lord rose from the grave on the day but one after his crucifixion: so that, in the computation in this verse, the part of the day on which he was crucified, and the part of that on which he rose again, are severally estimated as an entire day; and this, no doubt, exactly corresponded to the time in which Jonah was in the belly of the fish. Our Lord says, As Jonah was, so shall the Son of man be, etc. Evening and morning, or night and day, is the Hebrew phrase for a natural day, which the Greeks termed νυχθημερον, nuchthemeron. The very same quantity of time which is here termed three days and three nights, and which, in reality, was only one whole day, a part of two others, and two whole nights, is termed three days and three nights, in the book of Esther: Go; neither eat nor drink Three Days, Night or Day, and so I will go in unto the king: Est 4:16. Afterwards it follows, Est 5:1. On the Third Day, Esther stood in the inner court of the king's house. Many examples might be produced, from both the sacred and profane writers, in vindication of the propriety of the expression in the text. For farther satisfaction, the reader, if he please, may consult Whitby and Wakefield, and take the following from Lightfoot.
"I. The Jewish writers extend that memorable station of the unmoving sun, at Joshua's prayer, to six and thirty hours; for so Kimchi upon that place: 'According to more exact interpretation, the sun and moon stood still for six and thirty hours: for when the fight was on the eve of the Sabbath, Joshua feared lest the Israelites might break the Sabbath; therefore he spread abroad his hands, that the sun might stand still on the sixth day, according to the measure of the day of the Sabbath, and the moon according to the measure of the night of the Sabbath, and of the going out of the Sabbath, which amounts to six and thirty hours.'
"II. If you number the hours that pass from our Savior's giving up the ghost upon the cross to his resurrection, you shall find almost the same number of hours; and yet that space is called by him three days and three nights, whereas two nights only came between, and one complete day. Nevertheless, while he speaks these words, he is not without the consent both of the Jewish schools and their computation. Weigh well that which is disputed in the tract Scabbath, concerning the separation of a woman for three days; where many things are discussed by the Gemarists, concerning the computation of this space of three days. Among other things these words occur: R. Ismael saith, Sometimes it contains four אונות onoth, sometimes five, sometimes six. But how much is the space of an אונה onah? R. Jochanan saith, Either a day or a night. And so also the Jerusalem Talmud: 'R. Akiba fixed a Day for an onah, and a Night for an onah.' But the tradition is, that R. Eliazar ben Azariah said, A day and a night make an onah: and a Part of an onah is as the Whole. And a little after, R. Ismael computed a part of the onah for the whole." Thus, then, three days and three nights, according to this Jewish method of reckoning, included any part of the first day; the whole of the following night; the next day and its night; and any part of the succeeding or third day.
In the whale's belly - That a fish of the shark kind, and not a whale, is here meant, Bochart has abundantly proved, vol. iii. col. 742, etc., edit. Leyd. 1692. It is well known that the throat of a whale is capable of admitting little more than the arm of an ordinary man; but many of the shark species can swallow a man whole, and men have been found whole in the stomachs of several. Every natural history abounds with facts of this kind. Besides, the shark is a native of the Mediterranean Sea, in which Jonah was sailing when swallowed by what the Hebrew terms דג גדול dag gadol, a great fish; but every body knows that whales are no produce of the Mediterranean Sea, thought some have been by accident found there, as in most other parts of the maritime world: but, let them be found where they may, there is none of them capable of swallowing a man. Instead of either whale or shark, some have translated דג גדול dag gadol, Jon 1:17, by a fishing cove, or something of this nature; but this is merely to get rid of the miracle: for, according to some, the whole of Divine revelation is a forgery - or it is a system of metaphor or allegory, that has no miraculous interferences in it. But, independently of all this, the criticism is contemptible. Others say, that the great fish means a vessel so called, into which Jonah went, and into the hold of which he was thrown, where he continued three days and three nights. In short, it must be any thing but a real miracle, the existence of which the wise men, so called, of the present day, cannot admit. Perhaps these very men are not aware that they have scarcely any belief even in the existence of God himself!
Albert Barnes: Notes on the Bible - 1834
12:40
For as Jonas was three days ... - See Jon 1:17
This event took place in the Mediterranean Sea, somewhere between Joppa and Tarshish, when he was fleeing from Nineveh. It is said that the "whale" seldom passes into that sea, and that its throat is too small to admit a man. It is probable, therefore, that a fish of the "shark kind" is intended. Sharks have been known often to swallow a man entire. The fish in the book of Jonah is described merely as a "great fish," without specifying the kind. It is well known that the Greek word translated whale, in the New Testament, does not of necessity mean a whale, but may denote a large fish or sea-monster of any kind. - Robinson, Lexicon.
Three days and three nights - It will be seen in the account of the resurrection of Christ that he was in the grave but two nights and a part of three days. See Mat 18:6. This computation is, however, strictly in accordance with the Jewish mode of reckoning. If it had "not" been, the Jews would have understood it, and would have charged our Saviour as being a false prophet, for it was well known to them that he had spoken this prophecy, Mat 27:63. Such a charge, however, was never made; and it is plain, therefore, that what was "meant" by the prediction was accomplished. It was a maxim, also, among the Jews, in computing time, that a part of a day was to be received as the whole. Many instances of this kind occur in both sacred and profane history. See Ch2 10:5, Ch2 10:12; Gen 42:17-18. Compare Est 4:16 with Est 5:1.
In the heart of the earth - The Jews used the word "heart" to denote the "interior" of a thing, or to speak of being in a thing. It means, here, to be in the grave or sepulchre.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:40: as: Jon 1:17
so: Mat 16:21, Mat 17:23, Mat 27:40, Mat 27:63, Mat 27:64; Joh 2:19
in the heart: Psa 63:9; Jon 2:2-6
John Gill
12:40 For as Jonas was three days and three nights in the whale's belly,.... Or "in the belly of a great fish", as is said, Jon 1:17 for that it was a whale, is not there said, nor is it certain it was; nor from the smallness of its swallow, is it thought probable it should; nor does the word here used, necessarily imply one, but some large fish; nor are there whales in the Phoenician Sea: it might be a kind of a sea dog, called Carcharias, and sometimes Lamia, or Lamina, from its vast swallow; in which whole men; even in coats of mail, have been found. However, be it what it will, Jonas was three days and three nights in the belly of it; which agrees with the account in the above mentioned place, and is the sign Christ speaks of in the foregoing verse; and a very great sign and miracle it was, that being swallowed down by such a fish, he should remain in the belly of it three days and three nights, as one dead; for, without a miracle, he could not have lived an hour; and on the third day, as one raised from the dead, be cast out of it upon the dry land; which was a very eminent type of the death, burial, and resurrection of Christ, as appears by what follows. The Jews reckon up several wonders or miracles in this case of Jonah's; as that a fish was prepared to swallow him up, and he not drowned in the sea; and that this was prepared for him from the creation of the world; that he should be three days and three nights in the fish's belly, and be alive; and that he should retain his senses and his understanding, so as to be able to pray: they represent him also as if he was in the state of the dead (l), and that the fish itself was dead, and was quickened again. According to Josephus, after he had been carried 250 miles in the Hellespont of the Euxine Sea, he was cast ashore (m).
So shall the Son of man be three days and three nights in the heart of the earth. That Christ means himself by the "son of man", there is no reason to doubt; and his being laid in a tomb, dug out of a rock, is sufficient to answer this phrase, "the heart of the earth", in distinction from the surface of it; but some difficulty arises about the time of his continuing there, and the prediction here made agreeable to the type: for it was on the sixth day of the week, we commonly call "Friday", towards the close, on the day of the preparation for the sabbath, and when the sabbath drew on, that the body of Christ was laid in the sepulchre; where it lay all the next day, which was the sabbath of the Jews, and what we commonly call "Saturday"; and early on the first of the week, usually called "Sunday", or the Lord's day, he rose from the dead; so that he was but one whole day, and part of two, in the grave. To solve this difficulty, and set the matter in a clear light, let it be observed, that the three days and three nights, mean three natural days, consisting of day and night, or twenty four hours, and are what the Greeks call "night days"; but the Jews have no other way of expressing them, but as here; and with them it is a well known rule, and used on all occasions, as in the computation of their feasts and times of mourning, in the observance of the passover, circumcision, and divers purifications, that , "a part of a day is as the whole" (n): and so, whatever was done before sun setting, or after, if but an hour, or ever so small a time, before or after it, it was reckoned as the whole preceding, or following day; and whether this was in the night part, or day part of the night day, or natural day, it mattered not, it was accounted as the whole night day: by this rule, the case here is easily adjusted; Christ was laid in the grave towards the close of the sixth day, a little before sun setting, and this being a part of the night day preceding, is reckoned as the whole; he continued there the whole night day following, being the seventh day; and rose again early on the first day, which being after sun setting, though it might be even before sun rising, yet being a part of the night day following, is to be esteemed as the whole; and thus the son of man was to be, and was three days and three nights in the grave; and which was very easy to be understood by the Jews; and it is a question whether Jonas was longer in the belly of the fish.
(l) R. David Kimchi & Jarchi, in Jonah i. 17. & ii. 1. Zohar in Exod. fol. 20. 3. & 78. 3. (m) Antiq. 1. 9. c. 18. (n) T. Hieros. Pesach. fol. 31. 2. T. Bab. Moed. Katon, fol. 16. 2. 17. 2. 19. 2. & 20. 2. Bechorot, fol. 20. 2. & 21. 1, Nidda, fol. 33. 1. Maimon. Hilch. Ebel, c. 7. sect. 1, 2, 3. Aben Ezra in Lev. xii. 3.
John Wesley
12:40 Three days and three nights - It was customary with the eastern nations to reckon any part of a natural day of twenty - four hours, for the whole day. Accordingly they used to say a thing was done after three or seven days, if it was done on the third or seventh day, from that which was last mentioned. Instances of this may be seen, 3Kings 20:29; and in many other places. And as the Hebrews had no word to express a natural day, they used night and day, or day and night for it. So that to say a thing happened after three days and three nights, was with them the very same, as to say, it happened after three days, or on the third day. See Esther 4:16; Esther 5:1; Gen 7:4, Gen 7:12; Ex 24:18; Ex 34:28. Jon 2:1.
Robert Jamieson, A. R. Fausset and David Brown
12:40 For as Jonas was--"a sign unto the Ninevites, so shall also the Son of man be to this generation" (Lk 11:30). For as Jonas was
three days and three nights in the whale's belly-- (Jon 1:17).
so shall the Son of man be three days and three nights in the heart of the earth--This was the second public announcement of His resurrection three days after His death. (For the first, see Jn 2:19). Jonah's case was analogous to this, as being a signal judgment of God; reversed in three days; and followed by a glorious mission to the Gentiles. The expression "in the heart of the earth," suggested by the expression of Jonah with respect to the sea (Jon 2:3, in the Septuagint), means simply the grave, but this considered as the most emphatic expression of real and total entombment. The period during which He was to lie in the grave is here expressed in round numbers, according to the Jewish way of speaking, which was to regard any part of a day, however small, included within a period of days, as a full day. (See 1Kings 30:12-13; Esther 4:16; Esther 5:1; Mt 27:63-64, &c.).
12:4112:41: Ա՛րք Նինուէացիք յարիցեն ՚ի դատաստանի ընդ ազգիս ընդ այսմիկ՝ եւ դատապարտեսցե՛ն զսա, զի զղջացա՛ն ՚ի քարոզութեանն Յունանու։ Եւ արդ ա՛ւասիկ մե՛ծ քան զՅովնան՝ է՛ աստ[224]։ [224] Ոմանք. ՚Ի քարոզութիւն Յովնանու։
41 Նինուէի մարդիկ դատաստանի ժամանակ այս ազգի դէմ պիտի դուրս գան եւ պիտի դատապարտեն նրան, քանի որ նրանք Յովնանի քարոզութեամբ ապաշխարեցին. եւ ահաւասիկ այստեղ Յովնանից մեծը կայ
41 Նինուէի մարդիկը դատաստանին օրը այս ազգին դէմ պիտի ելլեն ու պիտի դատապարտեն ասիկա, վասն զի Յովնանի քարոզութիւնովը զղջացին։ Ահա Յովնանէն մեծ մէկը կայ հոս։
Արք Նինուէացիք յարիցեն ի դատաստանի ընդ ազգիս ընդ այսմիկ եւ դատապարտեսցեն զսա, զի զղջացան ի քարոզութեանն Յովնանու. եւ արդ աւասիկ մեծ քան զՅովնան է աստ:

12:41: Ա՛րք Նինուէացիք յարիցեն ՚ի դատաստանի ընդ ազգիս ընդ այսմիկ՝ եւ դատապարտեսցե՛ն զսա, զի զղջացա՛ն ՚ի քարոզութեանն Յունանու։ Եւ արդ ա՛ւասիկ մե՛ծ քան զՅովնան՝ է՛ աստ[224]։
[224] Ոմանք. ՚Ի քարոզութիւն Յովնանու։
41 Նինուէի մարդիկ դատաստանի ժամանակ այս ազգի դէմ պիտի դուրս գան եւ պիտի դատապարտեն նրան, քանի որ նրանք Յովնանի քարոզութեամբ ապաշխարեցին. եւ ահաւասիկ այստեղ Յովնանից մեծը կայ
41 Նինուէի մարդիկը դատաստանին օրը այս ազգին դէմ պիտի ելլեն ու պիտի դատապարտեն ասիկա, վասն զի Յովնանի քարոզութիւնովը զղջացին։ Ահա Յովնանէն մեծ մէկը կայ հոս։
zohrab-1805▾ eastern-1994▾ western am▾
12:4141: Ниневитяне восстанут на суд с родом сим и осудят его, ибо они покаялись от проповеди Иониной; и вот, здесь больше Ионы.
12:41  ἄνδρες νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα ἰωνᾶ, καὶ ἰδοὺ πλεῖον ἰωνᾶ ὧδε.
12:41. ἄνδρες (Men,"Νινευεῖται (Nineuitans," ἀναστήσονται ( they-shall-stand-up ) ἐν (in) τῇ (unto-the-one) κρίσει (unto-a-separating) μετὰ (with) τῆς (of-the-one) γενεᾶς (of-a-generation) ταύτης (of-the-one-this) καὶ (and) κατακρινοῦσιν (they-shall-separate-down) αὐτήν: (to-it,"ὅτι (to-which-a-one) μετενόησαν (they-considered-with-unto) εἰς (into) τὸ (to-the-one) κήρυγμα (to-a-heralding-to) Ἰωνᾶ, (of-an-Ionas,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"πλεῖον (more-beyond) Ἰωνᾶ (of-an-Ionas) ὧδε. (unto-which-moreover)
12:41. viri ninevitae surgent in iudicio cum generatione ista et condemnabunt eam quia paenitentiam egerunt in praedicatione Ionae et ecce plus quam Iona hicThe men of Ninive shall rise in judgment with this generation, and shall condemn it: because they did penance at the preaching of Jonas. And behold a greater than Jonas here.
41. The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here.
12:41. The men of Nineveh shall arise in judgment with this generation, and they shall condemn it. For, at the preaching of Jonah, they repented. And behold, there is a greater than Jonah here.
12:41. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas [is] here.
The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas [is] here:

41: Ниневитяне восстанут на суд с родом сим и осудят его, ибо они покаялись от проповеди Иониной; и вот, здесь больше Ионы.
12:41  ἄνδρες νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα ἰωνᾶ, καὶ ἰδοὺ πλεῖον ἰωνᾶ ὧδε.
12:41. viri ninevitae surgent in iudicio cum generatione ista et condemnabunt eam quia paenitentiam egerunt in praedicatione Ionae et ecce plus quam Iona hic
The men of Ninive shall rise in judgment with this generation, and shall condemn it: because they did penance at the preaching of Jonas. And behold a greater than Jonas here.
12:41. The men of Nineveh shall arise in judgment with this generation, and they shall condemn it. For, at the preaching of Jonah, they repented. And behold, there is a greater than Jonah here.
12:41. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas [is] here.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41 (Лк XI:32). У Луки стихи 11, 31 и 32 изложены в обратном порядке сравнительно с Матфеем, т. е. сначала говорится о южной царице, а потом о ниневитянах. О последних рассказывается в той же книге пророка Ионы. Речь Христа можно назвать весьма кратким и сжатым изложением всей этой книги. Смысл понятен. Ниневитяне после проповеди Ионы покаялись; книжники и фарисеи — нет, хотя и Сам Христос, и Его проповедь были выше Ионы и его проповеди. Это последнее, как кажется, несколько прикровенно выражается в словах: «и вот, здесь больше Ионы». Pleion вполне соответствует латинскому plus quam и так же, как последнее, употребляется в среднем роде. Покаявшиеся ниневитяне восстанут (здесь можно перевести «воскреснут», хотя anistanai и не всегда указывает на воскресение в Новом Завете), все равно физически или духовно, и, как бы в награду за свое покаяние сделаются судьями современного Христу, не приносившего покаяния, поколения.
Adam Clarke: Commentary on the Bible - 1831
12:41: The men of Nineveh shell rise in judgment - The voice of God, threatening temporal judgments, caused a whole people to repent, who had neither Moses nor Christ, neither the law nor the prophets; and who perhaps never had but this one preacher among them. What judgment may not we expect, if we continue impenitent, after all that God has bestowed upon us?
A greater than Jonas is here - Πλειον, for τι πλειον, something more. The evidence offered by Jonah sufficed to convince and lead the Ninevites to repentance; but here was more evidence, and a greater person; and yet so obstinate are the Jews that all is ineffectual.
1. Christ, who preached to the Jews, was infinitely greater than Jonah, in his nature, person, and mission.
2. Jonah preached repentance in Nineveh only forty days, and Christ preached among the Jews for several years.
3. Jonah wrought no miracles to authorize his preaching; but Christ wrought miracles every day, in every place where he went, and of every kind. And
4. Notwithstanding all this, the people of Judea did not repent, though the people of Nineveh did.
Albert Barnes: Notes on the Bible - 1834
12:41
The men of Nineveh - Nineveh was the capital of the Assyrian empire.
It was founded by Asshur, Gen 10:11. It was situated on the banks of the River Tigris, to the northeast of Babylon. It was a city of vast extent, and of corresponding wickedness. It was 48 miles in circuit; its walls were 100 feet high and 10 thick, and were defended by fifteen hundred towers, each 200 feet in height. It contained in the time of Jonah, it is supposed, six hundred thousand inhabitants. The destruction of Nineveh, threatened by Jonah in forty days, was suspended, by their repentance, two hundred years. It was then overthrown by the Babylonians about six hundred years before Christ. During the siege a mighty inundation of the river Tigris took place, which threw down a part of the walls, through which the enemy entered, and sacked and destroyed the city. This destruction had been foretold one hundred and fifteen years before by Nahum Nah 1:8; "But with an overwhelming flood he will make an utter end of the place thereof:" and Nah 2:6; "The gates of the river shall be opened, and the palace shall be dissolved." Its ruins have been lately discovered by Layard, and have contributed much to the establishment of the truth of Scripture history. Those remains are on the east side of the river Tigris, nearly opposite to the city of Mosul.
Shall condemn it - That is, their conduct, in repenting under the preaching of Jonah, shall condemn this generation. They, ignorant and wicked pagan, repented when threatened with "temporal" judgment by a mere man - Jonah; you, Jews, professing to be enlightened, though threatened for your great wickedness with eternal punishment "by the Son of God" - a far greater being than Jonah - repent not, and must therefore meet with a far heavier condemnation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:41: men: Luk 11:32
rise: Mat 12:42; Isa 54:17; Jer 3:11; Eze 16:51, Eze 16:52; Rom 2:27; Heb 11:7
this: Mat 12:39, Mat 12:45, Mat 16:4, Mat 17:17, Mat 23:36
because: Jon 3:5-10
behold: Mat 12:6, Mat 12:42; Joh 3:31, Joh 4:12, Joh 8:53-58; Heb 3:5, Heb 3:6
Geneva 1599
12:41 (9) The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas [is] here.
(9) Christ teaches, by the sorrowful example of the Jews, that there are none more miserable than they who put out the light of the gospel which was kindled in them.
John Gill
12:41 The men of Nineveh shall rise in judgment,.... Alluding either to the custom and practice of witnesses, who rise up from their seats, and stand, when they give in their testimonies in a court of judicature; or else, referring to the time of the general resurrection from the dead, at the last day, when these men shall rise from the dead, and stand in judgment
with this generation; shall rise when they do, and stand before the judgment seat together, and be against them,
and shall condemn them; not as judges of them, but by their example and practices, which will be brought above board, and observed as an aggravation of the guilt and condemnation of the Jews: so the lives and conversations of the saints condemn the wicked now, and will do hereafter: in this sense the word is used in the Talmud (o); where having related how Hillell, though a poor man, and R. Eleazar, though a rich man, studied in the law, and Joseph, though youthful, gay, and beautiful, withstood the importunities of his mistress, it is observed, that Hillell "condemned" the poor; and R. Eleazar ben Harsum condemned the rich; and Joseph condemned the wicked: in like manner, the Ninevites will condemn the Jews,
because they repented at the preaching of Jonas; a mere man, a single prophet, a stranger to these men, who only preached, and wrought no miracle among them, and his stay with them was very short; whereas the men of this generation had the Son of God "sent" to them, had the ministry of his apostles, and of John the Baptist, and a variety of miracles wrought among them; and all this for a series and course of years, and yet remained impenitent: the chief aggravation of their impenitence, and what made it the more astonishing was, that so great a person was in the midst of them;
and behold, a greater than Jonas is here; meaning himself, who was greater in person, office, doctrine, miracles, life, obedience, sufferings, death, and resurrection from the dead. The Ninevites, though a Heathenish people, having but forty days allowed them to repent in, upon Jonas's preaching, repented immediately; whereas the Jews, though God's: professing people, and having forty years, from Christ's resurrection, allowed them to repent in, yet did not at all; and though the repentance of the Ninevites was but an external one, in dust and ashes, yet it was what secured them from temporal ruin; as the Jews would have been saved from the destruction that came upon their temple, city, and nation, had they repented but as they did.
(o) T. Bab. Yoma, fol. 35. 2.
Robert Jamieson, A. R. Fausset and David Brown
12:41 The men of Nineveh shall rise in judgment with this generation, &c.--The Ninevites, though heathens, repented at a man's preaching; while they, God's covenant-people, repented not at the preaching of the Son of God--whose supreme dignity is rather implied here than expressed.
12:4212:42: Դշխոյն հարաւոյ յարիցէ ՚ի դատաստանի ընդ ազգիս ընդ այսմիկ՝ եւ դատապարտեսցէ զսա. զի եկն ՚ի ծագաց երկրի լսե՛լ զիմաստութիւնն Սողովմոնի։ Եւ ահա մե՛ծ քան զՍողովմովն՝ է՛ աստ[225]։ [225] Ոմանք. Եւ դատապարտեսցէ զսոսա։
42 Հարաւի Դշխոն[16] դատաստանի ժամանակ պիտի դուրս գայ այս ազգի դէմ եւ պիտի դատապարտի նրան, որովհետեւ նա երկրի ծագերից եկաւ լսելու Սողոմոնի իմաստութիւնը. եւ ահա այստեղ Սողոմոնից մեծը կայ»: [16] 16. Ըստ Գ Թագ. 10. 1-109 Եթովպիայի Սաբա թագուհին:
42 Հարաւի թագուհին դատաստանին օրը այս ազգին դէմ պիտի ելլէ ու պիտի դատապարտէ ասիկա, վասն զի ինք երկրի ծայրերէն եկաւ Սողոմոնին իմաստութիւնը լսելու. եւ ահա Սողոմոնէն մեծ մէկը կայ հոս»։
Դշխոյն հարաւոյ յարիցէ ի դատաստանի ընդ ազգիս ընդ այսմիկ եւ դատապարտեսցէ զսա. զի եկն ի ծագաց երկրի լսել զիմաստութիւնն Սողոմովնի, եւ ահա մեծ քան զՍողոմովն է աստ:

12:42: Դշխոյն հարաւոյ յարիցէ ՚ի դատաստանի ընդ ազգիս ընդ այսմիկ՝ եւ դատապարտեսցէ զսա. զի եկն ՚ի ծագաց երկրի լսե՛լ զիմաստութիւնն Սողովմոնի։ Եւ ահա մե՛ծ քան զՍողովմովն՝ է՛ աստ[225]։
[225] Ոմանք. Եւ դատապարտեսցէ զսոսա։
42 Հարաւի Դշխոն[16] դատաստանի ժամանակ պիտի դուրս գայ այս ազգի դէմ եւ պիտի դատապարտի նրան, որովհետեւ նա երկրի ծագերից եկաւ լսելու Սողոմոնի իմաստութիւնը. եւ ահա այստեղ Սողոմոնից մեծը կայ»:
[16] 16. Ըստ Գ Թագ. 10. 1-109 Եթովպիայի Սաբա թագուհին:
42 Հարաւի թագուհին դատաստանին օրը այս ազգին դէմ պիտի ելլէ ու պիտի դատապարտէ ասիկա, վասն զի ինք երկրի ծայրերէն եկաւ Սողոմոնին իմաստութիւնը լսելու. եւ ահա Սողոմոնէն մեծ մէկը կայ հոս»։
zohrab-1805▾ eastern-1994▾ western am▾
12:4242: Царица южная восстанет на суд с родом сим и осудит его, ибо она приходила от пределов земли послушать мудрости Соломоновой; и вот, здесь больше Соломона.
12:42  βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν· ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν σολομῶνος, καὶ ἰδοὺ πλεῖον σολομῶνος ὧδε.
12:42. βασίλισσα (A-ruleress) νότου (of-a-tropic) ἐγερθήσεται (it-shall-be-roused) ἐν (in) τῇ (unto-the-one) κρίσει (unto-a-separating) μετὰ (with) τῆς (of-the-one) γενεᾶς (of-a-generation) ταύτης (of-the-one-this) καὶ (and) κατακρινεῖ (it-shall-separate-down) αὐτήν: (to-it,"ὅτι (to-which-a-one) ἦλθεν (it-had-came) ἐκ (out) τῶν (of-the-ones) περάτων (of-acrossments) τῆς (of-the-one) γῆς (of-a-soil) ἀκοῦσαι (to-have-heard) τὴν (to-the-one) σοφίαν (to-a-wisdoming-unto) Σολομῶνος, (of-a-Solomon,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"πλεῖον (more-beyond) Σολομῶνος (of-a-Solomon) ὧδε. (unto-which-moreover)
12:42. regina austri surget in iudicio cum generatione ista et condemnabit eam quia venit a finibus terrae audire sapientiam Salomonis et ecce plus quam Salomon hicThe queen of the south shall rise in judgment with this generation, and shall condemn it: because she came from the ends of the earth to hear the wisdom of Solomon, and behold a greater than Solomon here.
42. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here.
12:42. The Queen of the South shall arise in judgment with this generation, and she shall condemn it. For she came from the ends of the earth to hear the wisdom of Solomon. And behold, there is a greater than Solomon here.
12:42. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon [is] here.
The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon [is] here:

42: Царица южная восстанет на суд с родом сим и осудит его, ибо она приходила от пределов земли послушать мудрости Соломоновой; и вот, здесь больше Соломона.
12:42  βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν· ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν σολομῶνος, καὶ ἰδοὺ πλεῖον σολομῶνος ὧδε.
12:42. regina austri surget in iudicio cum generatione ista et condemnabit eam quia venit a finibus terrae audire sapientiam Salomonis et ecce plus quam Salomon hic
The queen of the south shall rise in judgment with this generation, and shall condemn it: because she came from the ends of the earth to hear the wisdom of Solomon, and behold a greater than Solomon here.
12:42. The Queen of the South shall arise in judgment with this generation, and she shall condemn it. For she came from the ends of the earth to hear the wisdom of Solomon. And behold, there is a greater than Solomon here.
12:42. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon [is] here.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42 (Лк XI:31). Вместо «на суд с родом сим» у Лк «с мужами рода сего» (русское «с людьми»); и далее вместо «его» соответствующее «их». В остальном у Матфея — речь, буквально сходна с речью Луки. В словах Спасителя — очевидная ссылка на историю, рассказанную в 3 Цар X:1–13, 2 Пар IX:1–12. О «мудрости» Соломона упоминается в том и другом рассказах. Краткость рассказа у евангелистов не позволяет судить, на книгу ли Царств, или Паралипоменон ссылается здесь Спаситель, или же на обе эти книги, Рассказывая о том же, о чем сообщается в книгах Царств и Паралипоменон, Иосиф Флавий, Древн. VII, 6, 5, называет эту южную царицу царицей thV Aiguptou kai thV AiqiopiaV tote basileuousan gunaika, т. е. Мероэ (царицы которой обыкновенно назывались Кандакиями, Plin. Н. N. VI:29). Абиссинское предание, согласно с этим рассказом, называет ее Македа и предполагает, что она приняла иудейскую веру в Иерусалиме. Арабы со своей стороны также высказывают на нее претензии, называя ее Валкис (Коран, гл. XXXVII). Этот последний взгляд, вероятно, ближе к истине. Сава была трактом в счастливой Аравии, недалеко от Чермного моря и от настоящего Адена (см. Плин VI:23), изобиловала ароматами, золотом и драгоценными камнями. Велльгаузен замечает, что это — первый случай приложения названия Иемен (= юг = notoV) к юго-западной Аравии.
Adam Clarke: Commentary on the Bible - 1831
12:42: The queen of the south - In Kg1 10:1, this queen is said to be of Saba, which was a city and province of Arabia Felix, to the south, or south-east, of Judea.
Uttermost parts of the earth - Περατων της γης - a form of speech which merely signifies, a great distance. See Deu 28:49.
Albert Barnes: Notes on the Bible - 1834
12:42
The queen of the south - That, is, the Queen of Sheba, Kg1 10:1
Sheba was probably a city of Arabia, situated to the south of Judea. Compare the notes at Isa 60:6.
From the uttermost parts of the earth - This means simply from the most distant parts of the habitable world "then known." See a similar expression in Deu 28:49. As the knowledge of geography was limited, the place was, "in fact," by no means in the extreme parts of the earth. It means that she came from a remote country; and she would condemn that generation, for she came "a great distance" to hear the wisdom of Solomon, but the Jews of that age would not listen to the wisdom of one "much greater" than Solomon, though present with them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:42: queen: Kg1 10:1-13; Ch2 9:1-12; Luk 11:31, Luk 11:32; Act 8:27, Act 8:28
hear: Kg1 3:9, Kg1 3:12, Kg1 3:28, Kg1 4:29, Kg1 4:34, Kg1 5:12, Kg1 10:4, Kg1 10:7, Kg1 10:24
behold: Mat 3:17, Mat 17:5; Isa 7:14, Isa 9:6, Isa 9:7; Joh 1:14, Joh 1:18; Phi 2:6, Phi 2:7; Heb 1:2-4
Geneva 1599
12:42 The queen of the (g) south shall rise up in the judgment with this generation, and shall condemn it: for she came from the (h) uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon [is] here.
(g) He means the Queen of Sheba: whose country is south in respect to the land of Israel; (3Kings 10:1-13).
(h) For Sheba is situated in the farthest coast of Arabia at the mouth of the Arabian Sea.
John Gill
12:42 The queen of the south,.... Called the queen of Sheba, 3Kings 10:1. Sheba was one of the sons of Joktan, a grandchild of Arphaxad, who settled in the southern parts of Arabia: hence this queen is called the queen of the south. Sheba is by the Targumist (p) called Zemargad: and this queen the queen of Zemargad: she goes by different names. According to some, her name was Maqueda (q), and, as others say, Balkis (r): a Jewish chronologer (s) tells us, that the queen of Sheba, who is called Nicolaa, of the kingdom of Jaman, or the south, came to Solomon, to hear his wisdom, and gave him much riches: and Josephus (t) calls her Nicaulis, queen of Egypt and Ethiopia; of whom it is here said, that she
shall rise up in the judgment with this generation, and shall condemn it: the meaning is, as before; that she shall rise from the dead, and stand as a witness against that generation at the day of judgment, and, by her example and practices, which will then be produced, condemn them, or aggravate their condemnation:
for she came from the uttermost parts of the earth; an hyperbolical expression, meaning a great way off from a far country, a very distant part of the world from Jerusalem, , "to hear the wisdom of Solomon"; the very phrase used by the above Jewish (u) writer.
And behold, a greater than Solomon is here; one that was infinitely greater than Solomon was, in everything; so particularly in that, in which he excelled others, and on the account of which the queen of the south came unto him, namely, wisdom: for he is the wisdom of God, in whom are hid all the treasures of wisdom and knowledge. The Jews themselves (w) own, that the king, meaning the Messiah, that shall be raised up of the seed of David, , "shall be a greater master of wisdom", or "wiser than Solomon". Now what an aggravation of the condemnation of the Jews will this be another day, that a Gentile woman, living in a foreign and distant land, should, upon the fame of the wisdom of Solomon, leave her own kingdom and country, and come to Jerusalem, to hear his wise discourses about things natural, civil, and moral; and yet the Jews, who had a greater than Solomon in the midst of them, and had no need to take much pains to come to the sight and hearing of him, yet rejected him as the Messiah, blasphemed his miracles, and despised his ministry; though it was concerned about things of a spiritual and evangelic nature, and the eternal welfare of immortal souls.
(p) In 1 Chron. i. 9. & 2 Chron. ix. 1. (q) Ludolph. Hist. Aethiop. 1. 2. c. 3. & not. in Claud. Confess. sect. 1. (r) Pocock. Specimen Hist. Arab. p. 59. (s) Juchasin, fol. 136. 1. (t) Antiqu. 1. 8. c. 2. (u) Juchasin, fol. 136. 1. (w) Maimon. Hilchot. Teshuba, c. 9. sect. 2.
John Wesley
12:42 She came from the uttermost parts of the earth - That part of Arabia from which she came was the uttermost part of the earth that way, being bounded by the sea. 3Kings 10:1.
Robert Jamieson, A. R. Fausset and David Brown
12:42 The queen of the south shall rise up in the judgment with this generation, &c.--The queen of Sheba (a tract in Arabia, near the shores of the Red Sea) came from a remote country, "south" of Judea, to hear the wisdom of a mere man, though a gifted one, and was transported with wonder at what she saw and heard (3Kings 10:1-9). They, when a Greater than Solomon had come to them, despised and rejected, slighted and slandered Him.
12:4312:43: Այլ յորժամ այսն պիղծ ելանիցէ ՚ի մարդոյ՝ շրջի ընդ անջրդին տեղիս, խնդրէ հանգիստ՝ եւ ո՛չ գտանէ[226]. [226] Ոմանք. Ելանէ ՚ի մարդոյ։
43 «Սակայն պիղծ ոգին դուրս է ելնում մարդուց, շրջում է անջրդի վայրերում, հանգիստ է որոնում եւ չի գտնում
43 «Երբ պիղծ ոգին մարդէ մը ելլէ, անջուր տեղերը պտըտի՝ հանգստութիւն փնտռէ ու չգտնէ.
Այլ յորժամ այսն պիղծ ելանէ ի մարդոյ, շրջի ընդ անջրդին տեղիս, խնդրէ հանգիստ եւ ոչ գտանէ:

12:43: Այլ յորժամ այսն պիղծ ելանիցէ ՚ի մարդոյ՝ շրջի ընդ անջրդին տեղիս, խնդրէ հանգիստ՝ եւ ո՛չ գտանէ[226].
[226] Ոմանք. Ելանէ ՚ի մարդոյ։
43 «Սակայն պիղծ ոգին դուրս է ելնում մարդուց, շրջում է անջրդի վայրերում, հանգիստ է որոնում եւ չի գտնում
43 «Երբ պիղծ ոգին մարդէ մը ելլէ, անջուր տեղերը պտըտի՝ հանգստութիւն փնտռէ ու չգտնէ.
zohrab-1805▾ eastern-1994▾ western am▾
12:4343: Когда нечистый дух выйдет из человека, то ходит по безводным местам, ища покоя, и не находит;
12:43  ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι᾽ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν, καὶ οὐχ εὑρίσκει.
12:43. Ὅταν (Which-also-ever) δὲ (moreover) τὸ (the-one) ἀκάθαρτον (un-cleansable) πνεῦμα (a-currenting-to) ἐξέλθῃ (it-might-have-had-came-out) ἀπὸ (off) τοῦ (of-the-one) ἀνθρώπου, (of-a-mankind," διέρχεται ( it-cometh-through ) δι' (through) ἀνύδρων ( of-un-watered ) τόπων (of-occasions) ζητοῦν (seeking-unto) ἀνάπαυσιν, (to-a-ceasing-up) καὶ (and) οὐχ (not) εὑρίσκει. (it-findeth)
12:43. cum autem inmundus spiritus exierit ab homine ambulat per loca arida quaerens requiem et non invenitAnd when an unclean spirit is gone out of a man he walketh through dry places seeking rest, and findeth none.
43. But the unclean spirit, when he is gone out of the man, passeth through waterless places, seeking rest, and findeth it not.
12:43. Now when an unclean spirit departs from a man, he walks through dry places, seeking rest, and he does not find it.
12:43. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.
When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none:

43: Когда нечистый дух выйдет из человека, то ходит по безводным местам, ища покоя, и не находит;
12:43  ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι᾽ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν, καὶ οὐχ εὑρίσκει.
12:43. cum autem inmundus spiritus exierit ab homine ambulat per loca arida quaerens requiem et non invenit
And when an unclean spirit is gone out of a man he walketh through dry places seeking rest, and findeth none.
12:43. Now when an unclean spirit departs from a man, he walks through dry places, seeking rest, and he does not find it.
12:43. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
43-45 (Лк XI:24, 25 и 26). У Луки отдел этот почти буквально сходен с речью Матфея, за исключением немногих слов. Нужно думать, что Христос, говоря так, образно приспособляется к понятиям времени, по которым нечистые духи были олицетворением разных зол, духовных и вещественных.
Adam Clarke: Commentary on the Bible - 1831
12:43: When the unclean spirit - If there had been no reality in demoniacal possessions, our Lord would have scarcely appealed to a case of this kind here, to point out the real state of the Jewish people, and the desolation which was coming upon them. Had this been only a vulgar error, of the nonsense of which the learned scribes and the wise Pharisees must have been convinced, the case not being one in point, because not true, must have been treated by that very people with contempt for whose conviction it was alone designed.
He walketh through dry places - Δι' ανυδρων τοπων. There seems to be a reference here to the Orphic demonology, in which evil spirits were divided into various classes, according to the different regions of their abode, or places in which they delighted. These classes were five:
1. Δαιμονες ουρανιοι, Celestial demons.
2. Δαιμονες ηεριοι, Aerial.
3. Δαιμονες ενυδριοι, Aquatic.
4. Δαιμονες χθονιοι, Terrestrial.
5. Και δαιμονες υποχθονιοι, And subterranean demons.
See Orph. ad Mus. ap. Schott. The Platonists, the followers of Zoroaster, and the primitive Jews, made nearly the same distinctions.
Seeking rest - Or refreshment. Strange! a fallen corrupt spirit can have no rest but in the polluted human heart: the corruption of the one is suited to the pollution of the other, and thus like cleaves to like.
Albert Barnes: Notes on the Bible - 1834
12:43: When the unclean spirit ... - The "general sentiment" which our Saviour here teaches is much more easily understood than the illustration which he uses. The Jews had asked a sign from heaven that should decisively prove that he was the Messiah, and satisfy their unbelief. He replies that, though he should give them such a sign a proof conclusive and satisfactory, and though for a time they should profess to believe and apparently reform, yet such was the obstinacy of their unbelief and wickedness, that they would soon return to their former course. and become worse and worse. Infidelity and wickedness, like an evil spirit in a possessed man, were appropriately at "home" in them. If driven out, they would find no other place so comfortable and undisturbed as their bosoms. Everywhere they would be, comparatively, like an evil spirit going through deserts and lonely places, and finding no place of rest. They would return, therefore, and dwell with them.
He walketh through dry places - That is, through deserts - regions of country unwatered, sandy, barren, desolate. That our Saviour here speaks according to the ancient belief of the Jews that evil spirits had their abodes in those desolate, uninhabited regions, there can be no doubt; nor can there be any doubt that the Bible gives countenance to the opinion. Thus Rev 18:2; "Babylon - is become the habitation of "devils" and the hold of "every foul spirit;" that is, has become "desolate - a place where evil spirits appropriately dwell. So Isa 13:21; "And satyrs shall dance there:" "i. e." according to the ancient Greek translation, "devils or demons shall dance there." See also Jer 50:39. Compare the Isa 34:4 note; Deu 32:17 note.
Seeking rest, and findeth none - These desolate and dry regions are represented as uncomfortable habitations; so much so, that the dissatisfied spirit, better pleased with a dwelling in the bosoms of people, as affording an opportunity of doing evil, seeks a return there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:43: when: Had there been no reality in demoniacal possessions, as some have supposed, our Lord would scarcely have appealed to a case of this kind here, to point out the real state of the Jewish people, and their approaching desolation. Had this been only a vulgar error, of the nonsense of which the learned scribes and wise Pharisees must have been convinced, the case, not being in point, because not true, must have been treated with contempt by the very people for whose conviction it was designed.
the unclean: Luk 11:24; Act 8:13
he: Job 1:7, Job 2:2; Pe1 5:8
dry: Psa 63:1; Isa 35:6, Isa 35:7, Isa 41:18; Eze 47:8-12; Amo 8:11-13
seeking: Mat 8:29; Mar 5:7-13; Luk 8:28-32
John Gill
12:43 When the unclean spirit is gone out of a man,.... By "the unclean" spirit, is meant Satan, the old serpent, the devil; who by the Jews, is wont to be called as here, , "the unclean spirit" (x); and that, because he is by sin become so, though he was not so originally; is the cause of uncleanness in men, and delights in unclean persons, places, and things: his "going out of a man", is not to be understood of his being dispossessed of the bodies of men; nor of the ejection of him, and his going by force, through the power of divine grace, out of the souls of men; but either of his leaving the Jews for a while, in some sort, whilst Christ and the Gospel continued among them; and of his going out of the Scribes and Pharisees; not really, but putting on another form, appearing as an angel of light, and under the guise of holiness and righteousness: and so he may be said to go out of men, when any outward reformation is made in them; and they take up a profession of religion, though destitute of the grace of God:
he walketh through dry places; referring to a prevailing notion, that unclean spirits walk in, and haunt, desert and desolate places; and may have regard to the Gentiles, among whom Satan might go, seeking rest and satisfaction among them, in their idolatries and other wickedness, till he was there also disturbed by the Gospel sent among them: or by these "dry places" may be meant the saints, whom he takes his walks among, in order, by tempting, to distress them, being secure of pharisaical persons: and these may be so called, not for what they are in themselves; not because the sun of righteousness shines upon them: or because thirsty and desirous of divine and spiritual things; much less as if they had no moisture, since they have a well of living water in them, and are watered by the Lord; or were unfruitful, as dry places usually are; but for what they were to the unclean spirit, there being nothing in their grace, and the exercise of it, and in their spiritual performances, grateful to him; nothing to quench his thirst, and satisfy his sinful appetite; nor were there in them the mire and dirt of iniquity to roll in, as in unregenerate persons: wherefore he is represented as
seeking rest, and findeth none: his view in walking in these places, or among such persons, is rest; not the rest of the saints, he seeks their disturbance, but his own rest; which is to do all the mischief he can, by stirring up corruption, tempting to sin, and discouraging the exercise of grace; but is not able to do so much mischief as he would, and so cannot find the rest he seeks for, nor satisfy his envious, spiteful, and malicious temper: and this being the case, it follows,
(x) Zohar in Gen. fol. 77. 2.
John Wesley
12:43 But how dreadful will be the consequence of their rejecting me? When the unclean spirit goeth out - Not willingly, but being compelled by one that is stronger than he. He walketh - Wanders up and down; through dry places - Barren, dreary, desolate; or places not yet watered with the Gospel: Seeking rest, and findeth none - How can he, while he carries with him his own hell? And is it not the case of his children too? Reader, is it thy case? Lk 11:24.
Robert Jamieson, A. R. Fausset and David Brown
12:43 When the unclean spirit is gone out of a man, &c.--On this important parable, in connection with the corresponding one (Mt 12:29) see on Lk 11:21-26.
A charming little incident, given only in Lk 11:27-28, seems to have its proper place here.
Lk 11:27 :
And it came to pass, as He spake these things, a certain woman of the company--out of the crowd.
lifted up her voice and said unto Him, Blessed is the womb that bare Thee, and the paps which Thou hast sucked--With true womanly feeling she envies the mother of such a wonderful Teacher. And a higher and better than she had said as much before her (see on Lk 1:28). How does our Lord, then, treat it? He is far from condemning it. He only holds up as "blessed rather" another class: Lk 11:28 :
But he said, Yea rather, blessed are they that hear the word of God, and keep it--in other words, the humblest real saint of God. How utterly alien is this sentiment from the teaching of the Church of Rome, which would doubtless excommunicate any one of its members that dared to talk in such a strain!
His Mother and Brethren Seek to Speak with Hint and the Answer (Mt 12:46-50).
12:4412:44: յայնժամ ասէ. Դարձա՛յց ՚ի տուն իմ՝ ուստի ելին։ Եւ եկեալ գտանէ պարապո՛րդ մաքրեալ եւ յարդարեալ[227]։ [227] Ոմանք. Ուստի ելի... գտանէ զնա պարապորդ։
44 Այն ժամանակ ասում է՝ դառնամ իմ տունը, որտեղից դուրս եկայ. եւ գալիս է ու այն գտնում դատարկ՝ մաքրուած ու կարգի բերուած
44 Այն ատեն կ’ըսէ. ‘Դառնամ նորէն իմ տունս, ուրկէ ելայ’։ Կու գայ զանիկա կը գտնէ պարապ, մաքրուած ու յարդարուած։
յայնժամ ասէ. Դարձայց ի տուն իմ ուստի ելի: Եւ եկեալ գտանէ զնա պարապորդ, մաքրեալ եւ յարդարեալ:

12:44: յայնժամ ասէ. Դարձա՛յց ՚ի տուն իմ՝ ուստի ելին։ Եւ եկեալ գտանէ պարապո՛րդ մաքրեալ եւ յարդարեալ[227]։
[227] Ոմանք. Ուստի ելի... գտանէ զնա պարապորդ։
44 Այն ժամանակ ասում է՝ դառնամ իմ տունը, որտեղից դուրս եկայ. եւ գալիս է ու այն գտնում դատարկ՝ մաքրուած ու կարգի բերուած
44 Այն ատեն կ’ըսէ. ‘Դառնամ նորէն իմ տունս, ուրկէ ելայ’։ Կու գայ զանիկա կը գտնէ պարապ, մաքրուած ու յարդարուած։
zohrab-1805▾ eastern-1994▾ western am▾
12:4444: тогда говорит: возвращусь в дом мой, откуда я вышел. И, придя, находит [его] незанятым, выметенным и убранным;
12:44  τότε λέγει, εἰς τὸν οἶκόν μου ἐπιστρέψω ὅθεν ἐξῆλθον· καὶ ἐλθὸν εὑρίσκει σχολάζοντα σεσαρωμένον καὶ κεκοσμημένον.
12:44. τότε (To-the-one-which-also) λέγει (it-fortheth,"Εἰς (Into) τὸν (to-the-one) οἶκόν (to-a-house) μου (of-me) ἐπιστρέψω (I-shall-beturn-upon) ὅθεν (which-from) ἐξῆλθον: (I-had-came-out) καὶ (and) ἐλθὸν (having-had-came) εὑρίσκει (it-findeth) σχολάζοντα (to-leisuring-to) [καὶ] "[and]"σεσαρωμένον (to-having-had-come-to-be-en-swept) καὶ (and) κεκοσμημένον. (to-having-had-come-to-be-configured-unto)
12:44. tunc dicit revertar in domum meam unde exivi et veniens invenit vacantem scopis mundatam et ornatamThen he saith: I will return into my house from whence I came out. And coming he findeth it empty, swept, and garnished.
44. Then he saith, I will return into my house whence I came out; and when he is come, he findeth it empty, swept, and garnished.
12:44. Then he says, ‘I will return to my house, from which I departed’. And arriving, he finds it vacant, swept clean, and decorated.
12:44. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth [it] empty, swept, and garnished.
Then he saith, I will return into my house from whence I came out; and when he is come, he findeth [it] empty, swept, and garnished:

44: тогда говорит: возвращусь в дом мой, откуда я вышел. И, придя, находит [его] незанятым, выметенным и убранным;
12:44  τότε λέγει, εἰς τὸν οἶκόν μου ἐπιστρέψω ὅθεν ἐξῆλθον· καὶ ἐλθὸν εὑρίσκει σχολάζοντα σεσαρωμένον καὶ κεκοσμημένον.
12:44. tunc dicit revertar in domum meam unde exivi et veniens invenit vacantem scopis mundatam et ornatam
Then he saith: I will return into my house from whence I came out. And coming he findeth it empty, swept, and garnished.
12:44. Then he says, ‘I will return to my house, from which I departed’. And arriving, he finds it vacant, swept clean, and decorated.
12:44. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth [it] empty, swept, and garnished.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:44: Into my house - The soul of that person from whom he had been expelled by the power of Christ, and out of which he was to have been kept by continual prayer, faith, and watchfulness.
He findeth it empty - Unoccupied, σχολαζοντα, empty of the former inhabitant, and ready to receive a new one: denoting a soul that has lost the life and power of godliness, and the testimony of the Holy Spirit.
Swept and garnished - As σχολαζω signifies to be idle, or unemployed, it may refer here to the person, as well as to his state. His affections and desires are no longer busied with the things of God, but gad about, like an idle person, among the vanities of a perishing world. Swept, from love, meekness, and all the fruits of the Spirit; and garnished, or adorned, κεκοσμημενον, decorated, with the vain showy trifles of folly and fashion. This may comprise also smart speeches, cunning repartees, etc., for which many who have lost the life of God are very remarkable.
Albert Barnes: Notes on the Bible - 1834
12:44
Then he saith, I will return into my house ... - The man is called his house, because the spirit had dwelt in him.
He findeth it empty ... - There is here a continuance of the reference to the dwelling of the spirit in people.
The man was called his "house." By the absence of the evil spirit the house is represented as unoccupied, or "empty, swept," and "garnished;" that is, while the evil spirit was away, the man was restored to his right mind, or was freed from the influence of the evil spirit.
Garnished - Adorned, put in order, furnished. Applied to the "man," it means that his mind was sane and regular when the evil spirit was gone, or he had a "lucid interval."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:44: my: Mat 12:29; Luk 11:21, Luk 11:22; Joh 13:27; Eph 2:2; Jo1 4:4
he findeth: Mat 13:20-22; Psa 81:11, Psa 81:12; Hos 7:6; Joh 12:6, Joh 13:2; Act 5:1-3, Act 8:18-23; Co1 11:19; Th2 2:9-12; Ti1 6:4, Ti1 6:5, Ti1 6:9, Ti1 6:10; Jo1 2:19; Jde 1:4, Jde 1:5; Rev 13:3, Rev 13:4, Rev 13:8, Rev 13:9
John Gill
12:44 Then he said, I will return into my house,.... Into the land of Judea, particularly into the Scribes and Pharisees, outward professors of religion; who, notwithstanding their outward reformation, and great pretensions to holiness, are Satan's house still: he has a property in them, a claim upon them; and though he says,
from whence I came out, yet he never really and properly quitted it, only seemingly, and in appearance; and therefore his returning is only throwing off the guise, and reassuming his former character, as a vicious and unclean spirit.
And when he is come, he findeth it empty: not empty of sin: this puts me in mind of a passage in the Misna (y), where it is said, that on a fast day,
"when they stand in prayer, they cause to descend, or go before the ark, an old man, who is used (to prayer,) whose children, , "and his house, are empty", so that his heart is perfect in prayer,''
or entirely at leisure for it. The commentators (z) on that phrase, "his house is empty", note, that he was empty of sin, and free from it, and one concerning whom an evil report had not gone forth from his youth: but such was not this house; it was empty of God, of the true knowledge of him, of the fear of him, and love to him; of Christ, of faith in him, affection for him, and hope on him; of the Spirit of God, and of his graces, and of spiritual, internal religion, and powerful godliness.
Swept; not with the Spirit of grace convincing of sin, righteousness, and judgment; but with the besom of an outward reformation:
and garnished; not with internal grace, which makes saints all glorious within; but with secret lusts and corruptions, which rendered it an agreeable habitation for this unclean spirit; and at most, with some show of morality, a little negative holiness, or abstinence from outward acts of sin, an observance of some external rites and ceremonies, and a few hypocritical performances of fasting and prayer; which Satan can very well bear with, so long as the heart is empty of spiritual grace, and till an opportunity offers of throwing off all appearance of good.
(y) Taanith, c. 2. sect. 2. (z) Maimon. & Bartenora in ib.
John Wesley
12:44 Whence he came out - He speaks as if he had come out of his own accord: See his pride! He findeth it empty - of God, of Christ, of his Spirit: Swept - from love, lowliness, meekness, and all the fruits of the Spirit: And garnished - With levity and security: so that there is nothing to keep him out, and much to invite him in.
12:4512:45: Յայնժամ երթա՛յ եւ առնու ընդ իւր՝ ե՛ւթն այլ այսս չարագո՛յնս քան զինքն, եւ մտեալ բնակէ՛ անդ. եւ լինի յետին մարդոյն այնորիկ չա՛ր քան զառաջինն։ Ա՛յնպէս եղիցի եւ ազգիս այսմիկ չարի[228]։ [228] Բազումք. Յետինն մարդոյն։ Ոմանք. Այսպէս, եղիցի ազգիս։
45 Այն ժամանակ գնում եւ վերցնում է իր հետ իրենից աւելի չար եօթը այլ ոգիներ եւ մտնում բնակւում է այնտեղ. եւ այդ մարդու վերջը լինում է աւելի վատ, քան առաջ էր. այսպէս պիտի լինի եւ այս չար սերնդին»:
45 Այն ատեն կ’երթայ ու իրեն հետ կ’առնէ եօթը ուրիշ ոգիներ իրմէ աւելի չար ու մտնելով հոն կը բնակին։ Այն մարդուն վերջը առաջինէն գէշ կ’ըլլայ։ Այսպէս պիտի ըլլայ այս չար ազգին ալ»։
Յայնժամ երթայ եւ առնու ընդ իւր եւթն այլ այսս չարագոյնս քան զինքն, եւ մտեալ բնակէ անդ. եւ լինի յետինն մարդոյն այնորիկ չար քան զառաջինն. այնպէս եղիցի եւ ազգիս այսմիկ չարի:

12:45: Յայնժամ երթա՛յ եւ առնու ընդ իւր՝ ե՛ւթն այլ այսս չարագո՛յնս քան զինքն, եւ մտեալ բնակէ՛ անդ. եւ լինի յետին մարդոյն այնորիկ չա՛ր քան զառաջինն։ Ա՛յնպէս եղիցի եւ ազգիս այսմիկ չարի[228]։
[228] Բազումք. Յետինն մարդոյն։ Ոմանք. Այսպէս, եղիցի ազգիս։
45 Այն ժամանակ գնում եւ վերցնում է իր հետ իրենից աւելի չար եօթը այլ ոգիներ եւ մտնում բնակւում է այնտեղ. եւ այդ մարդու վերջը լինում է աւելի վատ, քան առաջ էր. այսպէս պիտի լինի եւ այս չար սերնդին»:
45 Այն ատեն կ’երթայ ու իրեն հետ կ’առնէ եօթը ուրիշ ոգիներ իրմէ աւելի չար ու մտնելով հոն կը բնակին։ Այն մարդուն վերջը առաջինէն գէշ կ’ըլլայ։ Այսպէս պիտի ըլլայ այս չար ազգին ալ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:4545: тогда идет и берет с собою семь других духов, злейших себя, и, войдя, живут там; и бывает для человека того последнее хуже первого. Так будет и с этим злым родом.
12:45  τότε πορεύεται καὶ παραλαμβάνει μεθ᾽ ἑαυτοῦ ἑπτὰ ἕτερα πνεύματα πονηρότερα ἑαυτοῦ, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ· καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων. οὕτως ἔσται καὶ τῇ γενεᾷ ταύτῃ τῇ πονηρᾷ.
12:45. τότε (To-the-one-which-also) πορεύεται ( it-traverseth-of ) καὶ (and) παραλαμβάνει (it-taketh-beside) μεθ' (with) ἑαυτοῦ (of-self) ἑπτὰ (to-seven) ἕτερα ( to-different ) πνεύματα (to-currentings-to) πονηρότερα ( to-more-en-necessitated ) ἑαυτοῦ, (of-self,"καὶ (and) εἰσελθόντα ( having-had-came-into ) κατοικεῖ (it-houseth-down-unto) ἐκεῖ: (thither) καὶ (and) γίνεται ( it-becometh ,"τὰ (the-ones) ἔσχατα ( most-bordered ) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἐκείνου (of-the-one-thither," χείρονα ( more-disrupted ) τῶν (of-the-ones) πρώτων . ( of-most-before ) Οὕτως (Unto-the-one-which-also) ἔσται ( it-shall-be ) καὶ (and) τῇ (unto-the-one) γενεᾷ (unto-a-generation) ταύτῃ (unto-the-one-this) τῇ (unto-the-one) πονηρᾷ. (unto-en-necessitated)
12:45. tunc vadit et adsumit septem alios spiritus secum nequiores se et intrantes habitant ibi et fiunt novissima hominis illius peiora prioribus sic erit et generationi huic pessimaeThen he goeth, and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is made worse than the first. So shall it be also to this wicked generation.
45. Then goeth he, and taketh with himself seven other spirits more evil than himself, and they enter in and dwell there: and the last state of that man becometh worse than the first. Even so shall it be also unto this evil generation.
12:45. Then he goes and takes with him seven other spirits more wicked than himself, and they enter in and live there. And in the end, the man becomes worse than he was at first. So, too, shall it be with this most wicked generation.”
12:45. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last [state] of that man is worse than the first. Even so shall it be also unto this wicked generation.
Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last [state] of that man is worse than the first. Even so shall it be also unto this wicked generation:

45: тогда идет и берет с собою семь других духов, злейших себя, и, войдя, живут там; и бывает для человека того последнее хуже первого. Так будет и с этим злым родом.
12:45  τότε πορεύεται καὶ παραλαμβάνει μεθ᾽ ἑαυτοῦ ἑπτὰ ἕτερα πνεύματα πονηρότερα ἑαυτοῦ, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ· καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων. οὕτως ἔσται καὶ τῇ γενεᾷ ταύτῃ τῇ πονηρᾷ.
12:45. tunc vadit et adsumit septem alios spiritus secum nequiores se et intrantes habitant ibi et fiunt novissima hominis illius peiora prioribus sic erit et generationi huic pessimae
Then he goeth, and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is made worse than the first. So shall it be also to this wicked generation.
12:45. Then he goes and takes with him seven other spirits more wicked than himself, and they enter in and live there. And in the end, the man becomes worse than he was at first. So, too, shall it be with this most wicked generation.”
12:45. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last [state] of that man is worse than the first. Even so shall it be also unto this wicked generation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:45: Seven other spirits more wicked - Seven was a favourite number with the Jews, implying frequently, with them, something perfect, completed, filled up, for such is the proper import of the Hebrew word שוע sheva or shevang: nearly allied in sound to our seven. And perhaps this meaning of it refers to the seventh day, when God rested from his work, having filled up, or completed the whole of his creative design. Seven demons - as many as could occupy his soul, harassing it with pride, anger, self-will, lust, etc., and torturing the body with disease.
The last state of that man is worse than the first - His soul, before influenced by the Spirit of God, dilated and expanded under its heavenly influences, becomes more capable of refinement in iniquity, as its powers are more capacious than formerly. Evil habits are formed and strengthened by relapses; and relapses are multiplied, and become more incurable, through new habits.
So shall it be also unto this wicked generation - And so it was: for they grew worse and worse, as if totally abandoned to diabolic influence; till at last the besom of destruction swept them and their privileges, national and religious, utterly away. What a terrible description of a state of apostasy is contained in these verses! May he who readeth understand!
Albert Barnes: Notes on the Bible - 1834
12:45
Then goeth he ... - Seeing the state of the man; dissatisfied with a lonely dwelling in the desert where he could do no evil; envious of the happiness of the individual, and supremely bent on wickedness, he resolved to increase his power of malignant influences and to return.
He is therefore represented as taking seven other spirits still worse than himself, and returning to his former habitation. Seven denotes a large but indefinite number. It was a favorite number with the Jews, and was used to denote "completeness" or "perfection," or any "finished" or "complete" number. See Sa1 2:5. Compare Rev 1:4. Here it means a sufficient number completely to occupy and harass his soul.
Even so shall it be with this generations - This shows the scope and design of this illustration. The state of that man was a representation of that generation of people. Much might be done to cure their unbelief, much to reform them externally; but such was the firm hold which the principles of infidelity and wickedness had taken of their minds "as their proper habitation," that they would return, after all the means used to reform them, and they would be worse and worse. And this was literally accomplished. After all the instructions and miracles of the Saviour and his apostles; after all that had been done for them by holy people and prophets, and by the judgments and mercies of God; and after all their external temporary reformations - like the temporary departure of an evil spirit from a man possessed - yet such was their love of wickedness that the nation became worse and worse. They increased in crime, like the seven-fold misery and wretchedness of the man into whose bosom the seven additional evil spirits came. They rejected God's messengers, abused his mercies, crucified his Son, and God gave their temple, and capital, and nation into the hands of the Romans. and thousands of the people to destruction.
It is not "proved" by this passage that evil spirits actually "dwell" in deserts It is proved only that such was the opinion of the Jews; that that opinion was drawn from some expressions in the Bible; and that "such expressions were sufficiently clear to justify the Saviour in drawing an argument from them to confound those who firmly believed that such was the case." Nor is there any absurdity in the opinion; for,
1. There are evil spirits. See the notes at Mat 8:33.
2. They must exist in "some place."
3. There is as much propriety that they should be located about our earth as anywhere.
4. The clear doctrine of the Bible is, that many of them have much to do with our world.
5. It is as reasonable that they should dwell commonly in desolate and uninhabited regions as anywhere else.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:45: seven: Mat 12:24; Mar 5:9, Mar 16:9; Eph 6:12
more: Mat 23:15
and the: Luk 11:26; Heb 6:4-8, Heb 10:26-31, Heb 10:39; Pe2 2:14-22; Jo1 5:16, Jo1 5:17; Jde 1:10-13
Even: And so it was; for they became worse and worse, as if totally abandoned to diabolical influence, till the besom of destruction swept them away. Mat 21:38-44, Mat 23:32-39, Mat 23:24, Mat 23:34; Luk 11:49-51, Luk 19:41-44; Joh 15:22-24; Rom 11:8-10; Th1 2:15, Th1 2:16
John Gill
12:45 Then goeth he, and taketh with himself seven other spirits,.... This is said in allusion to, and in imitation of the seven spirits before the throne; or may denote a large number of devils, seven being a number of perfection; or else the various corruptions of a man's heart, the swarms of internal lusts which are there stirred up by Satan;
more wicked than himself, as these are more pernicious to man, than the devil himself:
and they enter in and dwell there; that is, though they were there before, now they exert and show themselves, and such men appear to be under the power and government of them; when leaving their seeming religion and holiness, they return like the dog to the vomit, and the swine to the wallowing in the mire.
And the last state of that man is worse than the first: he becomes more wicked than ever he was, before he made pretensions to religion; as such apostates generally are more extravagant in sinning, and are seldom or ever recovered by repentance, and their last end is eternal damnation; see 2Pet 2:20
even so shall it be also unto this wicked generation. This parable fitly suited them, the Scribes and Pharisees, and the men of that generation, from whom in some measure the unclean spirit might be said to depart through the doctrine, and miracles of Christ, to go into the Gentile world; but being followed there with the preaching of the Gospel by the apostles, returns to the Jews, and fills them with more malice, blasphemy, and blindness, than ever, which issued in their utter ruin and destruction; of which this parable may be justly thought to be prophetical.
John Wesley
12:45 Seven other spirits - That is, a great many; a certain number being put for an uncertain: More wicked than himself - Whence it appears, that there are degrees of wickedness among the devils themselves: They enter in and dwell - For ever in him who is forsaken of God. So shall it be to this wicked generation - Yea, and to apostates in all ages.
12:4612:46: Մինչդեռ նա ընդ ժողովուրդսն խօսէր, ահա մա՛յր նորա եւ եղբարք նորա կայի՛ն արտաքոյ՝ եւ խնդրէին խօսել ընդ նմա։
46 Մինչ Յիսուս դեռ խօսքն ուղղում էր բազմութեանը, ահա նրա մայրն ու նրա եղբայրները կանգնած էին դրսում եւ ուզում էին խօսել նրա հետ
46 Մինչ ինք ժողովուրդին կը խօսէր, իր մայրը ու եղբայրները դուրսը կայներ էին եւ կ’ուզէին իրեն հետ խօսիլ։
Մինչդեռ նա ընդ ժողովուրդսն խօսէր, ահա մայր նորա եւ եղբարք նորա կային արտաքոյ եւ խնդրէին խօսել ընդ նմա:

12:46: Մինչդեռ նա ընդ ժողովուրդսն խօսէր, ահա մա՛յր նորա եւ եղբարք նորա կայի՛ն արտաքոյ՝ եւ խնդրէին խօսել ընդ նմա։
46 Մինչ Յիսուս դեռ խօսքն ուղղում էր բազմութեանը, ահա նրա մայրն ու նրա եղբայրները կանգնած էին դրսում եւ ուզում էին խօսել նրա հետ
46 Մինչ ինք ժողովուրդին կը խօսէր, իր մայրը ու եղբայրները դուրսը կայներ էին եւ կ’ուզէին իրեն հետ խօսիլ։
zohrab-1805▾ eastern-1994▾ western am▾
12:4646: Когда же Он еще говорил к народу, Матерь и братья Его стояли вне [дома], желая говорить с Ним.
12:46  ἔτι αὐτοῦ λαλοῦντος τοῖς ὄχλοις ἰδοὺ ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ εἱστήκεισαν ἔξω ζητοῦντες αὐτῶ λαλῆσαι.
12:46. Ἔτι (If-to-a-one) αὐτοῦ (of-it) λαλοῦντος (of-speaking-unto) τοῖς (unto-the-ones) ὄχλοις (unto-crowds," ἰδοὺ ( thou-should-have-had-seen ,"ἡ (the-one) μήτηρ (a-mother) καὶ (and) οἱ (the-ones) ἀδελφοὶ ( brethrened ) αὐτοῦ (of-it) ἱστήκεισαν (they-had-come-to-have-had-stood) ἔξω (out-unto-which) ζητοῦντες ( seeking-unto ) αὐτῷ (unto-it) λαλῆσαι. (to-have-spoken-unto)
12:46. adhuc eo loquente ad turbas ecce mater eius et fratres stabant foris quaerentes loqui eiAs he was yet speaking to the multitudes, behold his mother and his brethren stood without, seeking to speak to him.
46. While he was yet speaking to the multitudes, behold, his mother and his brethren stood without, seeking to speak to him.
12:46. While he was still speaking to the crowds, behold, his mother and his brothers were standing outside, seeking to speak with him.
12:46. While he yet talked to the people, behold, [his] mother and his brethren stood without, desiring to speak with him.
While he yet talked to the people, behold, [his] mother and his brethren stood without, desiring to speak with him:

46: Когда же Он еще говорил к народу, Матерь и братья Его стояли вне [дома], желая говорить с Ним.
12:46  ἔτι αὐτοῦ λαλοῦντος τοῖς ὄχλοις ἰδοὺ ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ εἱστήκεισαν ἔξω ζητοῦντες αὐτῶ λαλῆσαι.
12:46. adhuc eo loquente ad turbas ecce mater eius et fratres stabant foris quaerentes loqui ei
As he was yet speaking to the multitudes, behold his mother and his brethren stood without, seeking to speak to him.
12:46. While he was still speaking to the crowds, behold, his mother and his brothers were standing outside, seeking to speak with him.
12:46. While he yet talked to the people, behold, [his] mother and his brethren stood without, desiring to speak with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
46 (Мк III:31; Лк VIII:19). Так как родственники Христа по плоти не имели возможности лично приблизиться к Нему, то об этом возвестили Ему через посланного (кого — неизвестно), чтобы позвать Его. Так по словам Марка и Луки. У Матфея и Марка рассказ следует после обличительной речи по поводу хулы на Духа Святого. Связь этого стиха у различных евангелистов различна; но заметку Матфея eti autou lalountoV можно считать здесь за точное обозначение времени, соответствующее показаниям и Марка.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
46 While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. 47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. 48 But he answered and said unto him that told him, Who is my mother? and who are my brethren? 49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! 50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

Many excellent, useful sayings came from the mouth of our Lord Jesus upon particular occasions; even his digressions were instructive, as well as his set discourses: as here,

Observe, I. How Christ was interrupted in his preaching by his mother and his brethren, that stood without, desiring to speak with him (v. 40, 47); which desire of theirs was conveyed to him through the crowd. It is needless to enquire which of his brethren they were that came along with his mother (perhaps they were those who did not believe in him, John vii. 5); or what their business was; perhaps it was only designed to oblige him to break off, for fear he should fatigue himself, or to caution him to take heed of giving offence by his discourse to the Pharisees, and or involving himself in a difficulty; as if they could teach him wisdom.

1. He was as yet talking to the people. Note, Christ's preaching was talking; it was plain, easy, and familiar, and suited to their capacity and case. What Christ had delivered had been cavilled at, and yet he went on. Note, The opposition we meet within our work, must not drive us from it. He left off talking with the Pharisees, for he saw he could do no good with them; but continued to talk to the common people, who, not having such a conceit of their knowledge as the Pharisees had, were willing to learn.

2. His mother and brethren stood without, desiring to speak with him, when they should have been standing within, desiring to hear him. They had the advantage of his daily converse in private, and therefore were less mindful to attend upon his public preaching. Note, Frequently those who are nearest to the means of knowledge and grace, are most negligent. Familiarity and easiness of access breed some degree of contempt. We are apt to neglect that this day, which we think we may have any day, for getting that it is only the present time we can be sure of; tomorrow is none of ours. There is too much truth in that common proverb, "The nearer the church, the further from God;" it is pity it should be so.

3. They not only would not hear him themselves, but they interrupted others that heard him gladly. The devil was a sworn enemy to our Saviour's preaching. He had sought to baffle his discourse by the unreasonable cavils of the scribes and Pharisees, and when he could not gain his point that way, he endeavoured to break it off by the unseasonable visits of relations. Note, We often meet with hindrances and obstructions in our work, by our friends that are about us, and are taken off by civil respects from our spiritual concerns. Those who really wish well to us and to our work, may sometimes, by their indiscretion, prove our back-friends, and impediments to us in our duty; as Peter was offensive to Christ, with his, "Master, spare thyself," when he thought himself very officious. The mother of our Lord desired to speak with him; it seemed she had not then learned to command her Son, as the iniquity and idolatry of the church of Rome has since pretended to teach her: nor was she so free from fault and folly as they would make her. It was Christ's prerogative, and not his mother's, to do every thing wisely, and well, and in its season. Christ once said to his mother, How is it that ye sought me? Wist he not, that I must be about my Father's business? And it was then said, she laid up that saying in her heart (Luke ii. 49); but if she had remembered it now, she would not have given him this interruption when he was about his Father's business. Note, There is many a good truth that we thought was well laid up when we heard it, which yet is out of the way when we have occasion to use it.

II. How he resented this interruption, v. 48-50.

1. He would not hearken to it; he was so intent upon his work, that no natural or civil respects should take him off from it. Who is my mother and who are my brethren? Not that natural affection is to be put off, or that, under pretence of religion, we may be disrespectful to parents, or unkind to other relations; but every thing is beautiful in its season, and the less duty must stand by, while the greater is done. When our regard to our relations comes in competition with the service of God, and the improving of an opportunity to do good, in such a case, we must say to our Father, I have not seen him, as Levi did, Deut. xxxiii. 9. The nearest relations must be comparatively hated, that is, we must love them less than Christ (Luke xiv. 26), and our duty to God must have the preference. This Christ has here given us an example of; the zeal of God's house did so far eat him up, that it made him not only forget himself, but forget his dearest relations. And we must not take it ill of our friends, nor put it upon the score of their wickedness, if they prefer the pleasing of God before the pleasing of us; but we must readily forgive those neglects which may be easily imputed to a pious zeal for God's glory and others' good. Nay, we must deny ourselves and our own satisfaction, rather than do that which may any way divert our friends from, or distract them in, their duty to God.

2. He took that occasion to prefer his disciples, who were his spiritual kindred, before his natural relations as such: which was a good reason why he would not leave preaching to speak with his brethren. He would rather be profiting his disciples, than pleasing his relations. Observe,

(1.) The description of Christ's disciples. They are such as do the will of his Father; not only hear it, and know it, and talk of it, but do it; for doing the will of God is the best preparative for discipleship (John vii. 17), and the best proof of it (ch. vii. 21); that denominates us his disciples indeed. Christ does not say, "Whosoever shall do my will," for he came not to seek or do his own will distinct from his Father's: his will and his Father's are the same; but he refers us to his Father's will, because now in his present state and work he referred himself to it, John vi. 38.

(2.) The dignity of Christ's disciples: The same is my brother, and sister, and mother. His disciples, that had left all to follow him, and embraced his doctrine, were dearer to him than any that were akin to him according to the flesh. They had preferred Christ before their relations; they left their father (ch. iv. 22; x. 37); and now to make them amends, and to show that there was no love lost, he preferred them before his relations. Did not they hereby receive, in point of honour, a hundred fold? ch. xix. 29. It was very endearing and very encouraging for Christ to say, Behold my mother and my brethren; yet it was not their privilege alone, this honour have all the saints. Note, All obedient believers are near akin to Jesus Christ. They wear his name, bear his image, have his nature, are of his family. He loves them, converses freely with them as his relations. He bids them welcome to his table, takes care of them, provides for them, sees that they want nothing that is fit for them: when he died he left them rich legacies, now he is in heaven he keeps up a correspondence with them, and will have them all with him at last, and will in nothing fail to do the kinsman's part (Ruth iii. 13), nor will ever be ashamed of his poor relations, but will confess them before men, before the angels, and before his Father.
Adam Clarke: Commentary on the Bible - 1831
12:46: His mother and his brethren - These are supposed to have been the cousins of our Lord, as the word brother is frequently used among the Hebrews in this sense. But there are others who believe Mary had other children beside our Lord and that these were literally his brothers, who are spoken of here. And, although it be possible that these were the sons of Mary, the wife of Cleopas or Alpheus, his mother's sister, called his relations, Mar 3:31; yet it is as likely that they were the children of Joseph and Mary, and brethren of our Lord, in the strictest sense of the word. See on Mat 13:55 (note).
Albert Barnes: Notes on the Bible - 1834
12:46: See also Mar 3:31-35; Luk 8:19-21.
His brethren - There has been some difference of opinion about the persons who are referred to here, some supposing that they were children of Mary his mother, others that they were the children of Mary, the wife of Cleophas or Alpheus, his "cousins," and called "brethren" according to the customs of the Jews. The natural and obvious meaning is, however, that they were the children of Mary his mother. See also Mar 6:3. To this opinion, moreover, there can be no valid objection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:46: yet: Mar 2:21, Mar 3:31-35; Luk 8:10, Luk 8:19-21
his: Mat 13:55; Mar 6:3; Joh 2:12, Joh 7:3, Joh 7:5, Joh 7:10; Act 1:14; Co1 9:5; Gal 1:19
Geneva 1599
12:46 (10) While he yet talked to the people, behold, [his] mother and his brethren stood without, desiring to speak with him.
(10) Christ teaches by his own example that all things ought to be set aside in respect of God's glory.
John Gill
12:46 While he yet talked to the people,.... Upon these subjects, which so nearly concerned the Scribes and Pharisees, and which could not fail of drawing upon him their resentment and ill will.
Behold his mother and his brethren: by "his mother" is meant Mary; but who are "his brethren", is not so easy to say: some are of opinion, that Joseph had children by Mary, who are here meant; but it is more generally believed, that these were either the sons of Joseph by a former wife, whose name is said to be Escha; or rather, Mary's sister's sons, the wife of Cleophas, the cousin-germans of Christ, it being usual with the Jews to call such kindred brethren; and so they might be James, Joses, Simon, and Judas: these
stood without: for Christ was within doors, not in a synagogue, as Piscator thought, but in an house; see Mt 13:1 and his mother and brethren stood without doors, either because they could not get in for the throng of the people; or because they would not, it not being proper to make all within acquainted with what they had to say to him:
desiring to speak with him; not with a pure view to interrupt him in his work, or to divert him from it, lest he should overspend himself; nor from a principle of ambition and vain glory, to show that they were related to him, and that he was at their beck and command; but rather, to observe unto him the danger he exposed himself to, by the freedom he took with the Pharisees in his discourses, and probably to acquaint him with some conspiracies formed against him.
John Wesley
12:46 His brethren - His kinsmen: they were the sons of Mary, the wife of Cleopas, or Alpheus, his mother's sister; and came now seeking to take him, as one beside himself, Mk 3:21. Mk 3:31; Lk 8:19.
Robert Jamieson, A. R. Fausset and David Brown
12:46 While he yet talked to the people, behold, his mother and his brethren--(See on Mt 13:55-56).
stood without, desiring to speak with him--"and could not come at Him for the press" (Lk 8:19). For what purpose these came, we learn from Mk 3:20-21. In His zeal and ardor He seemed indifferent both to food and repose, and "they went to lay hold of Him" as one "beside Himself." Mark (Mk 3:32) says graphically, "And the multitude sat about Him"--or "around Him."
12:4712:47: Եւ ասէ ոմն ցնա. Ահա մայր քո՝ եւ եղբարք քո՝ կա՛ն արտաքոյ, եւ խնդրեն խօսե՛լ ընդ քեզ։
47 Եւ մէկն ասաց նրան. «Ահա քո մայրն ու քո եղբայրները դրսում կանգնած են եւ ուզում են քեզ հետ խօսել»
47 Մէկը իրեն ըսաւ. «Ահա քու մայրդ ու եղբայրներդ դուրսը կայներ են եւ կ’ուզեն քեզի հետ խօսիլ»։
Եւ ասէ ոմն ցնա. Ահա մայր քո եւ եղբարք քո կան արտաքոյ եւ խնդրեն խօսել ընդ քեզ:

12:47: Եւ ասէ ոմն ցնա. Ահա մայր քո՝ եւ եղբարք քո՝ կա՛ն արտաքոյ, եւ խնդրեն խօսե՛լ ընդ քեզ։
47 Եւ մէկն ասաց նրան. «Ահա քո մայրն ու քո եղբայրները դրսում կանգնած են եւ ուզում են քեզ հետ խօսել»
47 Մէկը իրեն ըսաւ. «Ահա քու մայրդ ու եղբայրներդ դուրսը կայներ են եւ կ’ուզեն քեզի հետ խօսիլ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:4747: И некто сказал Ему: вот Матерь Твоя и братья Твои стоят вне, желая говорить с Тобою.
12:47  [εἶπεν δέ τις αὐτῶ, ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασιν ζητοῦντές σοι λαλῆσαι.]
12:47. [WH omits this verse.]
12:47. dixit autem ei quidam ecce mater tua et fratres tui foris stant quaerentes teAnd one said unto him: Behold thy mother and thy brethren stand without, seeking thee.
47. And one said unto him, Behold, thy mother and thy brethren stand without, seeking to speak to thee.
12:47. And someone said to him: “Behold, your mother and your brothers are standing outside, seeking you.”
12:47. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.
Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee:

47: И некто сказал Ему: вот Матерь Твоя и братья Твои стоят вне, желая говорить с Тобою.
12:47  [εἶπεν δέ τις αὐτῶ, ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασιν ζητοῦντές σοι λαλῆσαι.]
12:47. [WH omits this verse.]
12:47. dixit autem ei quidam ecce mater tua et fratres tui foris stant quaerentes te
And one said unto him: Behold thy mother and thy brethren stand without, seeking thee.
12:47. And someone said to him: “Behold, your mother and your brothers are standing outside, seeking you.”
12:47. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ all ▾
John Gill
12:47 Then one said unto him,.... Either one of his auditors, or, as the Ethiopic version has it, one "of his disciples": the other evangelists intimate, that more than one acquainted him with it; which is easily reconciled: for, upon his mother and brethren calling to him, as Mark says they did; first one and then another, and more, might apprise him of it, and especially as he did not immediately go out unto them.
Behold, thy mother and thy brethren stand without, desiring to speak with thee: whether this message was carried at the request of the mother and brethren of Christ, and delivered in a simple manner, and with an honest intention; or whether it was officiously done, and with a design to interrupt him, and to try him, whether he would prefer his natural relations, and their society and conversation, to the spiritual work in which he was engaged, in doing good to the souls of men, is not certain; the latter seems probable, from the following words, and conduct of Christ. Some copies read, "desiring to see thee".
Robert Jamieson, A. R. Fausset and David Brown
12:47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee, &c.--Absorbed in the awful warnings He was pouring forth. He felt this to be an unseasonable interruption, fitted to dissipate the impression made upon the large audience--such an interruption as duty to the nearest relatives did not require Him to give way to. But instead of a direct rebuke, He seizes on the incident to convey a sublime lesson, expressed in a style of inimitable condescension.
12:4812:48: Նա պատասխանի՛ ետ այնմիկ՝ որ ասացն ցնա, եւ ասէ. Ո՞վ է իմ մայր, կամ ո՞վ են իմ եղբարք[229]։ [229] Ոմանք. Կամ ո՛վ իմ եղբարք։
48 Նա այդ ասողին պատասխանեց ու ասաց. «Ո՞վ է իմ մայրը, կամ ովքե՞ր են իմ եղբայրները»
48 Ան ալ իրեն ըսողին պատասխան տուաւ ու ըսաւ. «Ո՞վ է իմ մայրս եւ որո՞նք են իմ եղբայրներս»։
Նա պատասխանի ետ այնմիկ որ ասացն ցնա, եւ ասէ. Ո՞վ է իմ մայր, կամ ո՞վ են իմ եղբարք:

12:48: Նա պատասխանի՛ ետ այնմիկ՝ որ ասացն ցնա, եւ ասէ. Ո՞վ է իմ մայր, կամ ո՞վ են իմ եղբարք[229]։
[229] Ոմանք. Կամ ո՛վ իմ եղբարք։
48 Նա այդ ասողին պատասխանեց ու ասաց. «Ո՞վ է իմ մայրը, կամ ովքե՞ր են իմ եղբայրները»
48 Ան ալ իրեն ըսողին պատասխան տուաւ ու ըսաւ. «Ո՞վ է իմ մայրս եւ որո՞նք են իմ եղբայրներս»։
zohrab-1805▾ eastern-1994▾ western am▾
12:4848: Он же сказал в ответ говорившему: кто Матерь Моя? и кто братья Мои?
12:48  ὁ δὲ ἀποκριθεὶς εἶπεν τῶ λέγοντι αὐτῶ, τίς ἐστιν ἡ μήτηρ μου, καὶ τίνες εἰσὶν οἱ ἀδελφοί μου;
12:48. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said) τῷ (unto-the-one) λέγοντι (unto-forthing) αὐτῷ (unto-it,"Τίς (What-one) ἐστιν (it-be) ἡ (the-one) μήτηρ (a-mother) μου, (of-me?"καὶ (And) τίνες (what-ones) εἰσὶν (they-be) οἱ (the-ones) ἀδελφοί ( brethrened ) μου; (of-me?"
12:48. at ipse respondens dicenti sibi ait quae est mater mea et qui sunt fratres meiBut he answering him that told him, said: Who is my mother, and who are my brethren?
48. But he answered and said unto him that told him, Who is my mother? and who are my brethren?
12:48. But responding to the one speaking to him, he said, “Which one is my mother, and who are my brothers?”
12:48. But he answered and said unto him that told him, Who is my mother? and who are my brethren?
But he answered and said unto him that told him, Who is my mother? and who are my brethren:

48: Он же сказал в ответ говорившему: кто Матерь Моя? и кто братья Мои?
12:48  ὁ δὲ ἀποκριθεὶς εἶπεν τῶ λέγοντι αὐτῶ, τίς ἐστιν ἡ μήτηρ μου, καὶ τίνες εἰσὶν οἱ ἀδελφοί μου;
12:48. at ipse respondens dicenti sibi ait quae est mater mea et qui sunt fratres mei
But he answering him that told him, said: Who is my mother, and who are my brethren?
12:48. But responding to the one speaking to him, he said, “Which one is my mother, and who are my brothers?”
12:48. But he answered and said unto him that told him, Who is my mother? and who are my brethren?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
48 (Мк III:33). Спаситель здесь выразил мысль, что духовное родство с людьми, слушающими и воспринимающими Его учение, в Его глазах было выше, чем плотское (ср. Лк II:49).
Adam Clarke: Commentary on the Bible - 1831
12:48: Who is my mother? and who are my brethren? - The reason of this seeming disregard of his relatives was this: they came to seize upon him, for they thought he was distracted. See Mar 3:33.
Albert Barnes: Notes on the Bible - 1834
12:48
Who is my mother? ... - There was no want of affection or respect in Jesus toward his mother, as is proved by his whole life.
See especially Luk 2:51, and Joh 19:25-27. This question was asked merely to "fix the attention" of the hearers and to prepare them for the answer - that is, to show them who sustained toward him the nearest and most tender relation. To do this he pointed to his disciples. Dear and tender as were the ties which bound him to his mother and brethren, yet those which bound him to his disciples were more tender and sacred. How great was his love for his disciples, when it was more than even that for his mother! And what a bright illustration of his own doctrine, that we ought to forsake father, and mother and friends, and houses, and lands, to be his followers!
Remarks On Matthew 12
1. Our Saviour has taught us the right use of the Sabbath, Mat 12:1-13. His conduct was an explanation of the meaning of the fourth commandment. By his example we may learn what may be done. He himself performed only those works on the Sabbath which were strictly necessary for life, and those which tended to benefit the poor, the afflicted, and needy. Whatever work is done on the Sabbath that is not for these ends must be wrong. All labor that can as well be done on another day all which is not for the support of life, or to aid the ignorant, poor, and sick. must be wrong. This example justifies teaching the ignorant, supplying the wants of the poor, instructing children in the precepts of religion, teaching those to read in Sunday schools who have no other opportunity for learning, and visiting the sick, when we go not for formality, or "to save time on some other day," but to do them good.
2. The Sabbath is of vast service to mankind. It was made for man - not for man to violate or profane, or to be a day of mere idleness, but to improve to his spiritual and eternal good. Where people are employed through "six" days in worldly occupations, it is kind toward them to give them one day particularly to prepare for eternity. Where there is no Sabbath there is no religion. This truth, from the history of the world, will bear to be recorded in letters of gold - "that true religion will exist among men only when they strictly observe the Sabbath." They, therefore, who do most to promote the observance of the Sabbath, are doing most for religion and the welfare of man. In this respect Sunday school teachers may do more, perhaps, than all the world besides for the best interests of the world.
3. In the conduct of Christ Mat 12:14-15 we have an illustration of the nature of Christian prudence. He did not throw himself needlessly into danger. He did not remain to provoke opposition. He felt that his time was not come, and that his life, by a prudent course, should be preserved. He therefore withdrew. Religion requires us to sacrifice our lives rather than deny the Saviour. To throw our lives away when, with good conscience, they might be preserved, is self-murder.
4. The rejection of the gospel in one place is often the occasion of its being received elsewhere, Mat 12:15. People may reject it to their own destruction; but somewhere it "will" be preached, and will be the power of God unto salvation. The wicked cannot drive it out of the world. They only secure their own ruin, and, against their will, benefit and save others. To reject it is like turning a beautiful and fertilizing stream from a man's own land. He does not, he cannot dry it up. "It will flow somewhere else." He injures himself and perhaps benefits multitudes. People never commit so great foolishness and wickedness, and so completely fail in what they aim at, as in rejecting the gospel. A man, hating the light of the sun, might get into a cave or dungeon, and be in total darkness; but the sun will continue to shine, and millions, in spite of him, will be benefited by it. So it is with the gospel.
5. Christ was mild, quiet, retiring not clamorous or noisy, Mat 12:19. So is all religion. There is no piety in noise; if there was, then thunder and artillery would be piety. Confusion and discord are not religion. Loud words and shouting are not religion. Religion is love, Rev_erence, fear, holiness, a deep and awful regard for the presence of God, profound apprehensions of the solemnities of eternity, imitation of the Saviour. It is still. It is full of awe - an awe too great to strive, or cry, or lift up the voice in the streets. If people ever should be overawed and filled with emotions "repressing" noise and clamor, it should be when they approach "the great God."
6. The feeble may trust to Jesus, Mat 12:20. A child of any age, an ignorant person, the poorest man, may come, and he shall in nowise be east out. It is a sense of our weakness that Jesus seeks. Where that is "he" will strengthen us, and we shall not fail.
7. Grace will not be extinguished, Mat 12:20. Jesus, where he finds it in the feeblest degree, will not destroy it. He will cherish it. He will kindle it to a flame. It will burn brighter and brighter, until it "glows like that of the pure spirits above."
8. People are greatly prone to ascribe all religion to the devil, Mat 12:24. Anything that is unusual, anything that confounds them, anything that troubles their consciences, they ascribe to fanaticism, overheated zeal, and Satan. It has always been so. It is sometimes an easy way to stifle their own convictions, and to bring religion into contempt. "Somehow or other," like the Pharisees, infidels must account for Rev_ivals of religion, for striking instances of conversion, and for the great and undeniable effects which the gospel produces. How easy to say that it is "delusions," and that it is the work of the devil! How easy to show at once the terrible opposition of their own hearts to God, and to boast themselves in their own wisdom, in having found a cause so simple for all the effects which religion produces in the world! How much pains, also, men will take to secure their own perdition, rather than to admit it to be possible that Christianity is true!
9. We see the danger of blasphemy - the danger of trifling with the influences of the Holy Spirit, Mat 12:31-32. Even if we do not commit the unpardonable sin, yet we see that all trifling with the Holy Spirit is a sin very near to God, and attended with infinite danger. He that "laughs away" the thoughts of death and eternity; he that seeks the society of the frivolous and trifling, or of the sensual and profane, for the express purpose of driving away these thoughts; and he that struggles directly against his convictions, and is resolved that he will not submit to God, may be, for aught he knows, making his damnation sure. Why should God "ever" return when a man has "once" rejected the gospel? Who would be to blame if the sinner is then lost? Assuredly not God. None but himself. Children sometimes do this. Then is the time, the very time, when they should begin to love God and Jesus Christ. Then the Spirit also strives. Many "have then" given their hearts to him and become Christians. Many more might have done so, if they had not grieved away the Spirit of God.
10. We see the danger of rejecting Christ, Mat 12:38-42. All past ages, all the wicked and the good, the foolish and the wise, will rise up in the day of judgment, and condemn us, if we do not believe the gospel. No people, heretofore, have seen so much light as we do in this age. And no people can be so awfully condemned as those who, in a land of light, of Sundays and Sunday schools, reject Christ and go to hell. Among the 120, 000 children of Nineveh Jon 4:11 there was not one single Sunday school. There was no one to tell them of God and the Saviour. They have died and gone to judgment. Children now living will die also, and go to meet them in the day of judgment. How will they condemn the children of this age, if they do not love the Lord Jesus Christ!
11. Sinners, when awakened, if they grieve away the Spirit of God, become worse than before, Mat 12:43-45. They are never as they were before. Their hearts are harder, their consciences are more seared, they have a more bitter hatred of religious people, and they plunge deeper and deeper into sin. Seven devils often dwell where one did, and God gives the man over to blindness of mind and hardness of heart. This shows, also, the great guilt and danger of grieving the Holy Spirit.
12. We see the love of Christ for his followers, Mat 12:46-50. Much as he loved his mother, yet he loved his disciples more. He still loves them. He will always love them. His heart is full of affection for them. And though poor, and despised, and unknown to the rich and mighty, yet to Jesus they are dearer than mother, and sisters, and brothers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:48: Who is: Mat 10:37; Deu 33:9; Mar 3:32, Mar 3:33; Luk 2:49, Luk 2:52; Joh 2:3, Joh 2:4; Co2 5:16
John Gill
12:48 But he answered and said unto him that told him,.... Of his mother and brethren being without doors, desiring, and waiting to speak to him,
Who is my mother? and who are my brethren? These questions are put, not as if he himself was ignorant who were his mother or his brethren; or as suggesting as if he had none; or as denying that these were in such a relation to him; or as casting any slight upon them; or as intending to teach men disrespect to parents and kindred, according to the flesh; but as displeased with the man, or men, for interrupting him in his work; and to let them know, that the business of his heavenly Father was preferred by him to any his natural relations could have with him; and that he might have an opportunity of pointing out who were his relations in a spiritual sense.
John Wesley
12:48 And he answering, said - Our Lord's knowing why they came, sufficiently justifies his seeming disregard of them.
12:4912:49: Եւ ձգեալ զձեռն իւր յաշակերտսն՝ ասէ. Ահաւասիկ մա՛յր իմ եւ եղբարք իմ[230]։ [230] Ոմանք. Ահա մայր իմ։
49 Եւ իր ձեռքը երկարելով դէպի իր աշակերտները՝ ասաց. «Ահա՛ իմ մայրը եւ իմ եղբայրները
49 Եւ իր ձեռքը դէպի իր աշակերտները երկնցնելով՝ ըսաւ. «Ահա իմ մայրս եւ իմ եղբայրներս.
Եւ ձգեալ զձեռն իւր յաշակերտսն` ասէ. Ահաւասիկ մայր իմ եւ եղբարք իմ:

12:49: Եւ ձգեալ զձեռն իւր յաշակերտսն՝ ասէ. Ահաւասիկ մա՛յր իմ եւ եղբարք իմ[230]։
[230] Ոմանք. Ահա մայր իմ։
49 Եւ իր ձեռքը երկարելով դէպի իր աշակերտները՝ ասաց. «Ահա՛ իմ մայրը եւ իմ եղբայրները
49 Եւ իր ձեռքը դէպի իր աշակերտները երկնցնելով՝ ըսաւ. «Ահա իմ մայրս եւ իմ եղբայրներս.
zohrab-1805▾ eastern-1994▾ western am▾
12:4949: И, указав рукою Своею на учеников Своих, сказал: вот матерь Моя и братья Мои;
12:49  καὶ ἐκτείνας τὴν χεῖρα αὐτοῦ ἐπὶ τοὺς μαθητὰς αὐτοῦ εἶπεν, ἰδοὺ ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου·
12:49. καὶ (And) ἐκτείνας (having-stretched-out) τὴν (to-the-one) χεῖρα (to-a-hand) [αὐτοῦ] "[of-it]"ἐπὶ (upon) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ (of-it) εἶπεν (it-had-said," Ἰδοὺ ( Thou-should-have-had-seen ,"ἡ (the-one) μήτηρ (a-mother) μου (of-me) καὶ (and) οἱ (the-ones) ἀδελφοί ( brethrened ) μου: (of-me)
12:49. et extendens manum in discipulos suos dixit ecce mater mea et fratres meiAnd stretching forth his hand towards his disciples, he said: Behold my mother and my brethren.
49. And he stretched forth his hand towards his disciples, and said, Behold, my mother and my brethren!
12:49. And extending his hand to his disciples, he said: “Behold: my mother and my brothers.
12:49. And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!
And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren:

49: И, указав рукою Своею на учеников Своих, сказал: вот матерь Моя и братья Мои;
12:49  καὶ ἐκτείνας τὴν χεῖρα αὐτοῦ ἐπὶ τοὺς μαθητὰς αὐτοῦ εἶπεν, ἰδοὺ ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου·
12:49. et extendens manum in discipulos suos dixit ecce mater mea et fratres mei
And stretching forth his hand towards his disciples, he said: Behold my mother and my brethren.
12:49. And extending his hand to his disciples, he said: “Behold: my mother and my brothers.
12:49. And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
49 (Мк III:34; Лк VIII:21). У Марка говорится, что Иисус Христос оглядел кругом сидевших, и в это время сказал и пр. Слова Спасителя здесь служат некоторым разъяснением и подтверждением слов предыдущего стиха, и смысл их одинаков.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:49: his disciples: Mat 28:7; Mar 3:34; Joh 17:8, Joh 17:9, Joh 17:20, Joh 20:17-20
Geneva 1599
12:49 (11) And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!
(11) None are more near unto us than they that are of the household of faith.
John Gill
12:49 And he stretched forth his hand towards his disciples,.... By whom are meant, not only the twelve, but all others present, who truly believed in him, both men and women; and who might sit near him and together, and whom, by this motion of his hand, he pointed out as his spiritual relations, to the multitude that sat round him:
and said, behold my mother, and my brethren; in whose hearts he was formed, and who were the children of God by adopting grace, and so his brethren; and were as dear to him as his mother and brethren. It is reasonable to suppose, that when he said, "behold my mother", and, as in the following verse, "sister"; he might stretch forth his hand particularly, toward the pious and religious women that believed in him, and ministered to him of their substance, who might be now present; such as Mary Magdalene, Joanna the wife of Chuza, Herod's steward, and Susanna, and others; since these are mentioned by Luke in the same chapter in which this passage stands in his Gospel; and when he said "behold my brethren", he might point directly to the twelve, and the rest of the men that believed in him, and followed him.
John Wesley
12:49 See the highest severity, and the highest goodness! Severity to his natural, goodness to his spiritual relations! In a manner disclaiming the former, who opposed the will of his heavenly Father, and owning the latter, who obeyed it.
Robert Jamieson, A. R. Fausset and David Brown
12:49 And he stretched forth his hand toward his disciples--How graphic is this! It is the language evidently of an eye-witness.
and said, Behold my mother and my brethren!
12:5012:50: Զի որ առնիցէ զկամս Հօր իմոյ որ յերկինսն է, նա՛ է իմ եղբայր՝ եւ քոյր՝ եւ մայր։
50 որովհետեւ, ով կատարում է կամքը իմ Հօր, որ երկնքում է, նա՛ է ինձ եղբայր եւ քոյր եւ մայր»:
50 Վասն զի ով որ իմ երկնաւոր Հօրս կամքը կը կատարէ, անիկա է իմ եղբայրս եւ քոյրս ու մայրս»։
Զի որ առնիցէ զկամս Հօր իմոյ որ յերկինսն է` նա է իմ եղբայր եւ քոյր եւ մայր:

12:50: Զի որ առնիցէ զկամս Հօր իմոյ որ յերկինսն է, նա՛ է իմ եղբայր՝ եւ քոյր՝ եւ մայր։
50 որովհետեւ, ով կատարում է կամքը իմ Հօր, որ երկնքում է, նա՛ է ինձ եղբայր եւ քոյր եւ մայր»:
50 Վասն զի ով որ իմ երկնաւոր Հօրս կամքը կը կատարէ, անիկա է իմ եղբայրս եւ քոյրս ու մայրս»։
zohrab-1805▾ eastern-1994▾ western am▾
12:5050: ибо, кто будет исполнять волю Отца Моего Небесного, тот Мне брат, и сестра, и матерь.
12:50  ὅστις γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς αὐτός μου ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστίν.
12:50. ὅστις (which-a-one) γὰρ (therefore) ἂν (ever) ποιήσῃ (it-might-have-done-unto) τὸ (to-the-one) θέλημα (to-a-determining-to) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) τοῦ (of-the-one) ἐν (in) οὐρανοῖς, (unto-skies,"αὐτός (it) μου (of-me) ἀδελφὸς (brethrened) καὶ (and) ἀδελφὴ (brethrened) καὶ (and) μήτηρ (a-mother) ἐστίν. (it-be)
12:50. quicumque enim fecerit voluntatem Patris mei qui in caelis est ipse meus et frater et soror et mater estFor whosoever shall do the will of my Father, that is in heaven, he is my brother, and sister, and mother.
50. For whosoever shall do the will of my Father which is in heaven, he is my brother, and sister, and mother.
12:50. For anyone who does the will of my Father, who is in heaven, the same is my brother, and sister, and mother.”
12:50. For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.
For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother:

50: ибо, кто будет исполнять волю Отца Моего Небесного, тот Мне брат, и сестра, и матерь.
12:50  ὅστις γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς αὐτός μου ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστίν.
12:50. quicumque enim fecerit voluntatem Patris mei qui in caelis est ipse meus et frater et soror et mater est
For whosoever shall do the will of my Father, that is in heaven, he is my brother, and sister, and mother.
12:50. For anyone who does the will of my Father, who is in heaven, the same is my brother, and sister, and mother.”
12:50. For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
50 Мк III:35 — почти сходно. Спаситель, хотя и вводит здесь в Свой ответ добавочный термин adelfh, но не упоминает об отце (земном), о котором Он нигде в Своих речах не говорит. Это согласно с показаниями евангелистов Матфея и Луки о Его безмужном рождении. — Едва ли можно выводить отсюда, что упоминание о матери и рядом с нею о брате и сестре служит подтверждением мнения, что братья Спасителя были родными Его братьями. Все три термина «брат», «сестра» и «мать» употреблены здесь, очевидно, в духовном смысле.
Adam Clarke: Commentary on the Bible - 1831
12:50: Whosoever shall do the will of my Father, etc. - Those are the best acknowledged relatives of Christ who are united to him by spiritual ties, and who are become one with him by the indwelling of his Spirit. We generally suppose that Christ's relatives must have shared much of his affectionate attention; and doubtless they did: but here we find that whosoever does the will of God is equally esteemed by Christ, as his brother, sister, or even his virgin mother. What an encouragement for fervent attachment to God!
1. From various facts related in this chapter, we see the nature and design of the revelation of God, and of all the ordinances and precepts contained in it - they are all calculated to do man good: to improve his understanding, to soften and change his nature, that he may love his neighbor as himself. That religion that does not inculcate and produce humanity never came from heaven.
2. We have already seen what the sin against the Holy Ghost is: no soul that fears God can commit it: perhaps it would be impossible for any but Jews to be guilty of it, and they only in the circumstances mentioned in the text; and in such circumstances, it is impossible that any person should now be found.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:50: do: Mat 7:20, Mat 7:21, Mat 17:5; Mar 3:35; Luk 8:21, Luk 11:27, Luk 11:28; Joh 6:29, Joh 6:40, Joh 15:14; Act 3:22, Act 3:23, Act 16:30, Act 16:31, Act 17:30, Act 26:20; Gal 5:6, Gal 6:15; Col 3:11; Heb 5:9; Jam 1:21, Jam 1:22; Pe1 4:2; Jo1 2:17, Jo1 3:23, Jo1 3:24; Rev 22:14
the same: Mat 25:40, Mat 25:45, Mat 28:10; Psa 22:22; Joh 20:17; Rom 8:29; Heb 2:11-17
and sister: Sol 4:9, Sol 4:10, Sol 4:12, Sol 5:1, Sol 5:2; Co1 9:5; Co2 11:2; Eph 5:25-27
and mother: Joh 19:26, Joh 19:27; Ti1 5:2
John Gill
12:50 For whosoever shall do the will of my Father,.... This is not to be understood of a perfect obedience to the will of God, revealed in his righteous law; for since this cannot be performed by any mere man, no one could be in such a spiritual relation to Christ: but of the obedience of faith to the will of God, revealed in the Gospel; which is to believe in Christ, and have everlasting life; see Jn 6:40. This is the will of Christ's Father,
which is in heaven, and which is good news from heaven, to sinners on earth; and which Christ came down from heaven to do, and to declare to the children of men: such as "hear the word of God and do it", as Luke says, Lk 8:21 that is, hear the Gospel, understand and believe it, and become obedient to the faith of it; these are in this near manner related to Christ, evidentially and openly, as well as those who were now present:
the same is my brother, and sister, and mother; as dear to me, as such are to those, to whom they stood thus related in the flesh: and these natural relations serve to convey some ideas of that relation, union, nearness, and communion, there are between Christ and his people; all these relative characters may be observed in the book of Solomon's Song, to which our Lord may be reasonably thought to have respect; see Song 3:11.
Robert Jamieson, A. R. Fausset and David Brown
12:50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother--that is, "There stand here the members of a family transcending and surviving this of earth: Filial subjection to the will of My Father in heaven is the indissoluble bond of union between Me and all its members; and whosoever enters this hallowed circle becomes to Me brother, and sister, and mother!"