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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Christ in his pomp and glory transfigured, ver. 1-13. II. Christ in his power and grace, casting the devil out of a child, ver. 14-21. And, III. Christ in his poverty and great humiliation, 1. Foretelling his own sufferings, ver. 22, 23. 2. Paying tribute, ver. 24-27. So that here is Christ, the Brightness of his Father's glory, by himself purging our sins, paying our debts, and destroying for us him that had the power of death, that is, the devil. Thus were the several indications of Christ's gracious intentions admirable interwoven.
Adam Clarke: Commentary on the Bible - 1831
The transfiguration of Christ, Mat 17:1-8. Christ's discourse with his disciples on the subject, Mat 17:9-13. He heals a lunatic, Mat 17:14-18. His discourse with his disciples on this subject also, Mat 17:19-21. He foretells his own sufferings and death, Mat 17:22, Mat 17:23. He is required to pay tribute at Capernaum, Mat 17:24-26; and provides the money by a miracle, Mat 17:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 17:1, The transfiguration of Christ; Mat 17:14, He heals the lunatic, Mat 17:22. foretells his own passion, Mat 17:24. and pays tribute.
17:117:1: Եւ յետ վե՛ց աւուր՝ առնու ընդ իւր Յիսուս զՊե՛տրոս եւ զՅա՛կովբոս եւ զՅովհա՛ննէս զեղբայր նորա, եւ հանէ զնոսա ՚ի լեառն մի բարձր առանձինն[311]. [311] Յոմանս պակասի. Առնու ընդ իւր Յիսուս։
1 Եւ վեց օր յետոյ Յիսուս իր հետ վերցրեց Պետրոսին, Յակոբոսին եւ նրա եղբօրը՝ Յովհաննէսին եւ նրանց հանեց, առանձին, մի բարձր լեռ
17 Վեց օր յետոյ Յիսուս իրեն հետ առաւ Պետրոսը ու Յակոբոսը եւ անոր եղբայրը Յովհաննէսը ու զանոնք բարձր լեռ մը հանեց առանձին։
Եւ յետ վեց աւուր առնու ընդ իւր Յիսուս զՊետրոս եւ զՅակովբոս եւ զՅովհաննէս զեղբայր նորա, եւ հանէ զնոսա ի լեառն մի բարձր առանձինն:

17:1: Եւ յետ վե՛ց աւուր՝ առնու ընդ իւր Յիսուս զՊե՛տրոս եւ զՅա՛կովբոս եւ զՅովհա՛ննէս զեղբայր նորա, եւ հանէ զնոսա ՚ի լեառն մի բարձր առանձինն[311].
[311] Յոմանս պակասի. Առնու ընդ իւր Յիսուս։
1 Եւ վեց օր յետոյ Յիսուս իր հետ վերցրեց Պետրոսին, Յակոբոսին եւ նրա եղբօրը՝ Յովհաննէսին եւ նրանց հանեց, առանձին, մի բարձր լեռ
17 Վեց օր յետոյ Յիսուս իրեն հետ առաւ Պետրոսը ու Յակոբոսը եւ անոր եղբայրը Յովհաննէսը ու զանոնք բարձր լեռ մը հանեց առանձին։
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17:11: По прошествии дней шести, взял Иисус Петра, Иакова и Иоанна, брата его, и возвел их на гору высокую одних,
17:1  καὶ μεθ᾽ ἡμέρας ἓξ παραλαμβάνει ὁ ἰησοῦς τὸν πέτρον καὶ ἰάκωβον καὶ ἰωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ᾽ ἰδίαν.
17:1. Καὶ (And) μεθ' (with) ἡμέρας (to-days) ἓξ (to-six) παραλαμβάνει (it-taketh-beside,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τὸν (to-the-one) Πέτρον (to-a-Petros) καὶ (and) Ἰάκωβον (to-an-Iakobos) καὶ (and) Ἰωάνην (to-an-Ioanes) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ, (of-it,"καὶ (and) ἀναφέρει (it-beareth-up) αὐτοὺς (to-them) εἰς (into) ὄρος (to-a-jut) ὑψηλὸν (to-overed-of) κατ' (down) ἰδίαν. (to-private-belonged)
17:1. et post dies sex adsumpsit Iesus Petrum et Iacobum et Iohannem fratrem eius et ducit illos in montem excelsum seorsumAnd after six days Jesus taketh unto him Peter and James, and John his brother, and bringeth them up into a high mountain apart:
1. And after six days Jesus taketh with him Peter, and James, and John his brother, and bringeth them up into a high mountain apart:
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart:

1: По прошествии дней шести, взял Иисус Петра, Иакова и Иоанна, брата его, и возвел их на гору высокую одних,
17:1  καὶ μεθ᾽ ἡμέρας ἓξ παραλαμβάνει ὁ ἰησοῦς τὸν πέτρον καὶ ἰάκωβον καὶ ἰωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ᾽ ἰδίαν.
17:1. et post dies sex adsumpsit Iesus Petrum et Iacobum et Iohannem fratrem eius et ducit illos in montem excelsum seorsum
And after six days Jesus taketh unto him Peter and James, and John his brother, and bringeth them up into a high mountain apart:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк IX:2; Лк IX:28; 2 Пет I:36). Стих почти дословно сходен с Мк IX:2, за исключением того, что Марк не называет Иоанна «братом Иакова» и добавляет в конце «одних» (monouV), — этого слова, по более достоверному чтению, нет у Матфея. В русском Мк IX:1 отнесен к IX, главе, но в греческих изданиях присоединен к VIII главе (см. у Тишендорфа). В начале стиха в русск. (но не в слав.) пропущено слово «и» (опущенное только в Сирокьюрт.). У Лк IX:28 вместо «шести» дней указывается «восемь». Рассказ его не сходен с рассказом первых двух синоптиков. В конце стиха у Луки указывается на цель восхождения на гору — «помолиться». Прежде всего обращает на себя внимание разница в показании двумя первыми синоптиками и Лукою времени: шесть и восемь дней. Она объясняется довольно легко. Уже Иероним считал ответ на это «легким» (facilis responsio est), потому что Матфей и Марк говорят о промежуточных днях, а Лука добавляет первый и последний. Кроме того, нужно добавить, что Лука не указывает здесь точно количества дней и употребляет слово wsei, т. е. около восьми дней. Нужно предполагать, что время преображения было ночью, которая была обычным временем молитвы Спасителя (Мф XIV:23, 25; Лк VI:12; XXI:37; XXII:39 и проч.); апостолы в это время были отягчены сном и заснули. С горы Спаситель и Его ученики сошли в следующий день (Лк IX:37). Когда Спаситель взошел на гору, то девять учеников были оставлены у ее подножия, и Он взял с Собою дальше на гору только троих, Петра, Иакова и Иоанна. По общему мнению толкователей, так было потому, что эти ученики «превосходили» всех других (outoi twn allwn hsan upereconteV — Златоуст). Такое толкование значило бы, что у Спасителя были особенно доверенные и любимые ученики. Но здесь следует, по-видимому, объяснять дело несколько проще. Иисусу Христу нужно было уединение — для молитвы, и Он должен был удалиться. Это было естественное желание, и все ученики Его понимали. На лицах трех, несомненно, наиболее преданных Ему, учеников, было, может быть, написано, что они не желают оставлять Его одного, и они были взяты и вознаграждены за эту свою преданность необычайным небесным видением. Взяв с собою троих учеников, Спаситель, несомненно, удалился и от них, как это было в Гефсимании, что видно как вообще из обстоятельств преображения, так и особенно из того, что Он после «подошел» (proselqwn, русс., «приступив» — ст. 7) к ученикам, когда видение окончилось. Слово «возвел» («возводит» — anaferei) только здесь у Матфея и Марка, и еще у Лк XXIV:51. — Вопрос о том, на какую гору взошел Спаситель с учениками, очень труден. Евангелисты не указывают, какая эта была гора. У Матфея и Марка слово употреблено без члена (какая-то гора, неопределенно), у Луки — с членом — на известную, определенную гору, также, впрочем, не названную по имени. В параллельном месте 2 Пет I:16 о горе вовсе не упоминается. Матфей и Марк, согласно указывают только, что это была гора «высокая». У древних толкователей, Златоуста, Илария, Зигабена и др. (в толкованиях), также встречаемся с полным молчанием об этом предмете. Но кое-где у Оригена, Кирилла Иерусалимского (IV в.) и Иеронима встречаются известия, что это была гора Фавор. После них известие о том, что гора Фавор считалась в древности горою преображения, доходит до нас из шестого и седьмого века. Некоторые путешественники, жившие в это время, согласно удостоверяют, что в их время на вершине Фавора были три церкви, соответственно трем кущам, которые хотел построить Апостол Петр; церкви были круглые и «чрезвычайно заросшие травой и цветами». Около этого же времени Фавор сделался любимой святыней для богомольцев, а во время крестовых походов был предметом особенного интереса. Большинство новейших толкователей, однако же, принимают, что преображение было на одном из отрогов Ермона, невдалеке от Кесарии Филипповой. Английский путешественник Стенли стоит за Ермон, то же и Томсон, хотя и не без колебаний. Но все это, конечно, одни только предложения. Вопрос о горе до настоящего времени следует считать нерешенным. Молчание о ней древних экзегетов — основательно.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart, 2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. 3 And, behold, there appeared unto them Moses and Elias talking with him. 4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. 5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. 6 And when the disciples heard it, they fell on their face, and were sore afraid. 7 And Jesus came and touched them, and said, Arise, and be not afraid. 8 And when they had lifted up their eyes, they saw no man, save Jesus only. 9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. 10 And his disciples asked him, saying, Why then say the scribes that Elias must first come? 11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things. 12 But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. 13 Then the disciples understood that he spake unto them of John the Baptist.

We have here thee story o Christ's transfiguration; he ha said that the Son of man should shortly come in his kingdom, with which promise all the three evangelists industriously connect this story; as if Christ's transfiguration were intended for a specimen and an earnest of the kingdom of Christ, and of that light and love of his, which therein appears to his select and sanctified ones. Peter speaks of this as the power and coming of our Lord Jesus (2 Pet. i. 16); because it was an emanation of his power, and a previous notice of his coming, which was fitly introduced by such prefaces.

When Christ was here in his humiliation, though his state, in the main, was a state of abasement and afflictions, there were some glimpses of his glory intermixed, that he himself might be the more encouraged in his sufferings, and others the less offended. His birth, his baptism, his temptation, and his death, were the most remarkable instances of his humiliation; and these were each of them attended with some signal points of glory, and the smiles of heaven. But the series of his public ministry being a continued humiliation, here, just in the midst of that, comes in this discovery of his glory. As, now that he is in heaven, he has his condescensions, so, when he was on earth, he had his advancements.

Now concerning Christ's transfiguration, observe,

I. The circumstances of it, which are here noted, v. 1.

1. The time; six days after he had the solemn conference with his disciples, ch. xvi. 21. St. Luke saith, It was about eight days after, six whole days intervening, and this the eighth day, that day seven-night. Nothing is recorded to be said or done by our Lord Jesus for six days before his transfiguration; thus, before some great appearances, there was silence in heaven for the space of half an hour, Rev. viii. 1. Then when Christ seems to be doing nothing for his church, expect, ere long, something more than ordinary.

2. The place; it was on top of a high mountain apart. Christ chose a mountain, (1.) As a secret place. He went apart; for though a city upon a hill can hardly be hid, two or three persons upon a hill can hardly be found; therefore their private oratories were commonly on mountains. Christ chose a retired place to be transfigured in, because his appearing publicly in his glory was not agreeable to his present state; and thus he would show his humility, and teach us that privacy much befriends our communion with God. Those that would maintain intercourse with Heaven, must frequently withdraw from the converse and business of this world; and they will find themselves never less alone than when alone, for the Father is with them. (2.) Though a sublime place, elevated above things below. Note, Those that would have a transforming fellowship with God, must not only retire, but ascend; lift up their hearts, and seek things above. The call is, Come up hither, Rev. iv. 1.

3. The witnesses of it. He took with him Peter and James and John. (1.) He took three, a competent number to testify what they should see; for out of the mouth of two or three witnesses shall every word be established. Christ makes his appearances certain enough, but not too common; not to all the people, but to witnesses (Acts x. 41), that they might be blessed, who have not seen, and yet have believed. (2.) He took these three because they were the chief of his disciples, the first three of the worthies of the Son of David; probably they excelled in gifts and graces; they were Christ's favourites, singled out to be the witnesses of his retirements. They were present when he raised the damsel to life, Mark v. 37. They were afterward to be the witnesses of his agony, and this was to prepare them for that. Note, A sight of Christ's glory, while we are here in this world, is a good preparative for our sufferings with him, as these are preparatives for the sight of his glory in the other world. Paul, who had abundance of trouble, had abundance of revelations.

II. The manner of it (v. 2); He was transfigured before them. The substance of his body remained the same, but the accidents and appearances of it were greatly altered; he was not turned into a spirit, but his body, which had appeared in weakness and dishonour, now appeared in power and glory. He was transfigured, metamorphothe--he was metamorphosed. The profane poets amused and abused the world with idle extravagant stories of metamorphoses, especially the metamorphoses of their gods, such as were disparaging and diminishing to them, equally false and ridiculous; to these some think Peter has an eye, when, being about to mention this transfiguration of Christ, he saith, We have not followed cunningly devised fables when we made it known unto you, 2 Pet. i. 16. Christ was both God and man; but, in the days of his flesh, he took on him the form of a servant--morphen doulou, Phil. ii. 7. He drew a veil over the glory of his godhead; but now, in his transfiguration, he put by that veil, appeared en morphe theou--in the form of God (Phil. ii. 6), and gave his disciples a glimpse of his glory, which could not but change his form.

The great truth which we declare, is, that God is light (1 John i. 5), dwells in the light (1 Tim. vi. 16), covers himself with light, Ps. civ. 2. And therefore when Christ would appear in the form of God, he appeared in light, the most glorious of all visible beings, the first-born of the creation, and most nearly resembling the eternal Parent. Christ is the Light; while he was in the world, he shined in darkness, and therefore the world knew him not (John i. 5, 10); but, at this time, that Light shined out of the darkness.

Now his transfiguration appeared in two things:

1. His face did shine as the sun. The face is the principal part of the body, by which we are known; therefore such a brightness was put on Christ's face, that face which afterward he hid not from shame and spitting. It shone as the sun when he goes forth in his strength, so clear, so bright; for he is the Sun of righteousness, the Light of the world. The face of Moses shone but as the moon, with a borrowed reflected light, but Christ's shone as the sun, with an innate inherent light, which was the more sensibly glorious, because it suddenly broke out, as it were, from behind a black cloud.

2. His raiment was white as the light. All his body was altered, as his face was; so that beams of light, darting from every part through his clothes, made them white and glittering. The shining of the face of Moses was so weak, that it could easily be concealed by a thin veil; but such was the glory of Christ's body, that his clothes were enlightened by it.

III. The companions of it. He will come, at last, with ten thousands of his saints; and, as a specimen of that, there now appeared unto them Moses and Elias talking with him, v. 3. Observe, 1. There were glorified saints attending him, that, when there were three to bear record on earth, Peter, James, and John, there might be some to bear record from heaven too. Thus here was a lively resemblance of Christ's kingdom, which is made up of saints in heaven and saints on earth, and to which belong the spirits of just men made perfect. We see here, that they who are fallen asleep in Christ are not perished, but exist in a separate state, and shall be forthcoming when there is occasion. 2. These two were Moses and Elias, men very eminent in their day. They had both fasted forty days and forty nights, as Christ did, and wrought other miracles, and were both remarkable at their going out of the world as well as in their living in the world. Elias was carried to heaven in a fiery chariot, and died not. The body of Moses was never found, possibly it was preserved from corruption, and reserved for this appearance. The Jews had great respect for the memory of Moses and Elias, and therefore they came to witness of him, they came to carry tidings concerning him to the upper world. In them the law and the prophets honoured Christ, and bore testimony to him. Moses and Elias appeared to the disciples; they saw them, and heard them talk, and, either by their discourse or by information from Christ, they knew them to be Moses and Elias; glorified saints shall know one another in heaven. They talked with Christ. Note, Christ has communion with the blessed, and will be no stranger to any of the members of that glorified corporation. Christ was now to be sealed in his prophetic office, and therefore these two great prophets were fittest to attend him, as transferring all their honour and interest to him; for in these last days God speaks to us by his Son, Heb. i. 1.

IV. The great pleasure and satisfaction that the disciples took in the sight of Christ's glory. Peter, as usual, spoke or the rest; Lord, it is good for us to be here. Peter here expresses,

1. The delight they had in this converse; Lord, it is good to be here. Though upon a high mountain, which we may suppose rough and unpleasant, bleak and cold, yet it is good to be here. He speaks the sense of his fellow-disciples; It is good not only for me, but for us. He did not covet to monopolize this favour, but gladly takes them in. He saith this to Christ. Pious and devout affections love to pour out themselves before the Lord Jesus. The soul that loves Christ, and loves to be with him, loves to go and tell him so; Lord, it is good for us to be here. This intimates a thankful acknowledgment of his kindness in admitting them to this favour. Note, Communion with Christ is the delight of Christians. All the disciples of the Lord Jesus reckon it is good for them to be with him in the holy mount. It is good to be here where Christ is, and whither he brings us along with him by his appointment; it is good to be here, retired and alone with Christ; to be here, where we may behold the beauty of the Lord Jesus, Ps. xxvii. 4. It is pleasant to hear Christ compare notes with Moses and the prophets, to see how all the institutions of the law, and all the predictions of the prophets, pointed at Christ, and were fulfilled in him.

2. The desire they had of the continuance of it; Let us make here three tabernacles. There was in this, as in many other of Peter's sayings, a mixture of weakness and of goodwill, more zeal than discretion.

(1.) Here was a zeal for this converse with heavenly things, a laudable complacency in the sight they had of Christ's glory. Note, Those that by faith behold the beauty of the Lord in his house, cannot but desire to dwell there all the days of their life. It is good having a nail in God's holy place (Ezra ix. 8), a constant abode; to be in holy ordinances as a man at home, not as a wayfaring man. Peter thought this mountain was a fine spot of ground to build upon, and he was for making tabernacles there; as Moses in the wilderness made a tabernacle for the Shechinah, or divine glory.

It argued great respect for his Master and the heavenly guests, with some commendable forgetfulness of himself and his fellow-disciples, that he would have tabernacles for Christ, and Moses, and Elias, but none for himself. He would be content to lie in the open air, on the cold ground, in such good company; if his Master have but where to lay his head, no matter whether he himself has or no.

(2.) Yet in this zeal he betrayed a great deal of weakness and ignorance. What need had Moses and Elias of tabernacles? They belonged to that blessed world, where they hunger no more, nor doth the sun light upon them. Christ had lately foretold his sufferings, and bidden his disciples expect the like; Peter forgets this, or, to prevent it, will needs be building tabernacles in the mount of glory, out of the way of trouble. Still he harps upon, Master, spare thyself, though he had been so lately checked for it. Note, There is a proneness in good men to expect the crown without the cross. Peter was for laying hold of this as the prize, though he had not yet fought his fight, nor finished his course, as those other disciples, ch. xx. 21. We are out in our aim, if we look for a heaven here upon earth. It is not for strangers and pilgrims (such as we are in our best circumstances in this world), to talk of building, or to expect a continuing city.

Yet it is some excuse for the incongruity of Peter's proposal, not only that he knew not what he said (Luke ix. 33), but also that he submitted the proposal to the wisdom of Christ; If thou wilt, let us make tabernacles. Note, Whatever tabernacles we propose to make to ourselves in this world, we must always remember to ask Christ's leave.

Now to this which Peter said, there was no reply made; the disappearing of the glory would soon answer it. They that promise themselves great things on earth will soon be undeceived by their own experience.

V. The glorious testimony which God the Father gave to our Lord Jesus, in which he received from him honour and glory (2 Pet. i. 17), when there came this voice from the excellent glory. This was like proclaiming the titles of honour or the royal style of a prince, when, at his coronation, he appears in his robes of state; and be it known, to the comfort of mankind, the royal style of Christ is taken from his mediation. Thus, in vision, he appeared with a rainbow, the seal of the covenant, about his throne (Rev. iv. 3); for it is his glory to be our Redeemer.

Now concerning this testimony from heaven to Christ, observe.

1. How it came, and in what manner it was introduced.

(1.) There was a cloud. We find often in the Old Testament, that a cloud was the visible token of God's presence; he came down upon mount Sinai in a cloud (Exod. xix. 9), and so to Moses, Exod. xxxiv. 5; Num. xi. 25. He took possession of the tabernacle in a cloud, and afterwards of the temple; where Christ was in his glory, the temple was, and there God showed himself present. We know not the balancing of the clouds, but we know that much of the intercourse and communication between heaven and earth is maintained by them. By the clouds vapours ascend, and rains descend; therefore God is said to make the clouds his chariots; so he did here when he descended upon this mount.

(2.) It was a bright cloud. Under the law it was commonly a thick and dark cloud that God made the token of his presence; he came down upon mount Sinai in a thick cloud (Exod. xix. 16), and said he would dwell in thick darkness; see 1 Kings viii. 12. But we are now come, not to the mount that was covered with thick blackness and darkness (Heb. xii. 18), but to the mount that is crowned with a bright cloud. Both the Old-Testament and the New-Testament dispensation had tokens of God's presence; but that was a dispensation of darkness, and terror, and bondage, this of light, love, and liberty.

(3.) It overshadowed them. This cloud was intended to break the force of that great light which otherwise would have overcome the disciples, and have been intolerable; it was like the veil which Moses put upon his face when it shone. God, in manifesting himself to his people, considers their frame. This cloud was to their eyes as parables to their understandings, to convey spiritual things by things sensible, as they were able to bear them.

(4.) There came a voice out of the cloud, and it was the voice of God, who now, as of old, spake in the cloudy pillar, Ps. xcix. 7. Here was no thunder, or lightning, or voice of a trumpet, as there was when the law was given by Moses, but only a voice, a still small voice, and that not ushered in with a strong wind, or an earthquake, or fire, as when God spake to Elias, 1 Kings xix. 11, 12. Moses then and Elias were witnesses, that in these last days God hath spoken to us by his Son, in another way than he spoke formerly to them. This voice came from the excellent glory (2 Pet. i. 17), the glory which excelleth, in comparison of which the former had no glory; though the excellent glory was clouded, yet thence came a voice, for faith comes by hearing.

2. What this testimony from heaven was; This is my beloved Son, hear ye him. Here we have,

(1.) The great gospel mystery revealed; This is my beloved Son, in whom I am well pleased. This was the very same that was spoken from heaven at his baptism (ch. iii. 17); and it was the best news that ever came from heaven to earth since man sinned. It is to the same purport with that great doctrine (2 Cor. v. 19), That God was in Christ, reconciling the world unto himself. Moses and Elias were great men, and favourites of Heaven, yet they were but servants, and servants that God was not always well pleased in; for Moses spoke unadvisedly, and Elias was a man subject to passions; but Christ is a Son, and in him God was always well pleased. Moses and Elias were sometimes instruments of reconciliation between God and Israel; Moses was a great intercessor, and Elias a great reformer; but in Christ God is reconciling the world; his intercession is more prevalent than that of Moses, and his reformation more effectual than that of Elias.

This repetition of the same voice that came from heaven at his baptism was no vain repetition; but, like the doubling of Pharaoh's dream, was to show the thing was established. What God hath thus spoken once, yea twice, no doubt he will stand to, and he expects we should take notice of it. It was spoken at his baptism, because then he was entering upon his temptation, and his public ministry; and now it was repeated, because he was entering upon his sufferings, which are to be dated from hence; for now, and not before, he began to foretel them, and immediately after his transfiguration it is said (Luke ix. 51), that the time was come that he should be received up; this therefore was then repeated, to arm him against the terror, and his disciples against the offence, of the cross. When sufferings begin to abound, consolations are given in more abundantly, 2 Cor. i. 5.

(2.) The great gospel duty required, and it is the condition of our benefit by Christ; Hear ye him. God is well pleased with none in Christ but those that hear him. It is not enough to give him the hearing (what will that avail us?) but we must hear him and believe him, as the great Prophet and Teacher; hear him, and be ruled by him, as the great Prince and Lawgiver; hear him, and heed him. Whoever would know the mind of God, must hearken to Jesus Christ; for by him God has in these last days spoken to us. This voice from heaven has made all the sayings of Christ as authentic as if they had been thus spoken out of a cloud. God does here, as it were, turn us over to Christ for all the revelations of his mind; and it refers to that prediction concerning the Prophet God would raise up like unto Moses (Deut. xviii. 18); him shall ye hear.

Christ now appeared in glory; and the more we see of Christ's glory, the more cause we shall see to hearken to him: but the disciples were gazing on that glory of his which they saw; they are therefore bid not to look at him, but to hear him. Their sight of his glory was soon intercepted by the cloud, but their business was to hear him. We walk by faith, which comes by hearing, not by sight, 2 Cor. v. 7.

Moses and Elias were now with him; the law and the prophets; hitherto it was said, Hear them, Luke xvi. 29. The disciples were ready to equal them with Christ, when they must have tabernacles for them as well as for him. They had been talking with Christ, and probably the disciples were very desirous to know what they said, and to hear something more from them; No, saith God, hear him, and that is enough; him, and not Moses and Elias, who were present, and whose silence gave consent to this voice; they had nothing to say to the contrary; whatever interest they had in the world as prophets, they were willing to see it all transferred to Christ, that in all things he might have the pre-eminence. Be not troubled that Moses and Elias make so short a stay with you; hear Christ, and you will not want them.

IV. The fright which the disciples were put into by this voice, and the encouragement Christ gave them.

1. The disciples fell on their faces, and were sore afraid. The greatness of the light, and the surprise of it, might have a natural influence upon them, to dispirit them. But that was not all, ever since man sinned, and heard God's voice in the garden, extraordinary appearances of God have ever been terrible to man, who, knowing he has no reason to expect any good, has been afraid to hear any thing immediately from God. Note, even then when fair weather comes out of the secret place, yet with God is terrible majesty, Job xxxvii. 22. See what dreadful work the voice of the Lord makes, Ps. xxix. 4. It is well for us that God speaks to us by men like ourselves, whose terror shall not make us afraid.

2. Christ graciously raised them up with abundance of tenderness. Note, The glories and advancements of our Lord Jesus do not at all lessen his regard to, and concern for, his people that are compassed about with infirmity. It is comfortable to think, that now, in his exalted state, he has a compassion for, and condescends to, the meanest true believer. Observe here, (1.). What he did; he came, and touched them. His approaches banished their fears; and when they apprehended that they were apprehended of Christ, there needed no more to make them easy. Christ laid his right hand upon John is a like case, and upon Daniel, Rev. i. 17; Dan. viii. 18; x. 18. Christ's touches were often healing, and here they were strengthening and comforting. (2.) What he said; Arise, and be not afraid. Note, Though a fear of reverence in our converse with Heaven is pleasing to Christ, yet a fear of amazement is not so, but must be striven against. Christ said, Arise. Note, It is Christ by his word, and the power of his grace going along with it, that raises up good men from their dejections, and silences their fears; and none but Christ can do it; Arise, be not afraid. Note, causeless fears would soon vanish, if we would not yield to them, and lie down under them, but get up, and do what we can against them. Considering what they had seen and heard, they had more reason to rejoice than to fear, and yet, it seems, they needed this caution. Note, Through the infirmity of the flesh, we often frighten ourselves with that wherewith we should encourage ourselves. Observe, After they had an express command from heaven to hear Christ, the first word they had from him was, Be not afraid, hear that. Note, Christ's errand into the world was to give comfort to good people, that, being delivered out of the hands of their enemies, they might serve God without fear, Luke i. 74, 75.

VII. The disappearing of the vision (v. 8); They lift up themselves, and then lift up their eyes, and saw no man, save Jesus only. Moses and Elias were gone, the rays of Christ's glory were laid aside, or veiled again. They hoped this had been the day of Christ's entrance into his kingdom, and his public appearance in that external splendour which they dreamed of; but see how they are disappointed. Note, It is not wisdom to raise our expectations high in this world, for the most valuable of our glories and joys here are vanishing, even those of near communion with God are so, not a continual feast, but a running banquet. If sometimes we are favoured with special manifestations of divine grace, glimpses and pledges of future glory, yet they are withdrawn presently; two heavens are too much for those to expect that never deserve one. Now they saw no man, save Jesus only. Note, Christ will tarry with us when Moses and Elias are gone. The prophets do not live for ever (Zec. i. 5), and we see the period of our ministers' conversation; but Jesus Christ is the same yesterday, to-day, and for ever, Heb. xiii. 7, 8.

VIII. The discourse between Christ and his disciples as they came down from the mountain, v. 9-13.

Observe, 1. They came down from the mountain. Note, We must come down from the holy mountains, where we have communion with God, and complacency in that communion, and of which we are saying. It is good to be here; even there we have no continuing city. Blessed be God, there is a mountain of glory and joy before us, whence we shall never come down. But observe, When the disciples came down, Jesus came with them. Note, When we return to the world again after an ordinance, it must be our care to take Christ with us, and then it may be our comfort that he is with us.

2. As they came down, they talked of Christ. Note, When we are returning from holy ordinance, it is good to entertain ourselves and one another with discourse suitable to the work we have been about. That communication which is good to the use of edifying is then in a special manner seasonable; as, on the contrary, that which is corrupt, is worse then than at another time.

Here is, (1.) The charge that Christ gave the disciples to keep the vision very private for the present (v. 9); Tell it to no man till the Son of man is risen. If they had proclaimed it, the credibility of it would have been shocked by his sufferings, which were now hastening on. But let the publication of it be adjourned till after his resurrection, and then that and his subsequent glory will be a great confirmation of it. Note, Christ observed a method in the manifestation of himself; he would have his works put together, mutually to explain and illustrate each other, that they might appear in their full strength and convincing evidence. Every thing is beautiful in its season. Christ's resurrection was properly the beginning of the gospel state and kingdom, to which all before was but preparatory and by way of preface; and therefore, though this was transacted before, it must not be produced as evidence till then (and then it appears to have been much insisted on by 2 Pet. i. 16-18), when the religion it was designed for the confirmation of was brought to its full consistence and maturity. Christ's time is the best and fittest for the manifesting of himself and must be attended to by us.

(2.) An objection which the disciples made against something Christ had said (v. 10); "Why then say the scribes that Elias must first come? If Elias make so short a stay, and is gone so suddenly, and we must say nothing of him; why have we been taught out of the law to expect his public appearance in the world immediately before the setting up of the Messiah's kingdom? Must the coming of Elias be a secret, which every body looks for?" or thus; "If the resurrection of the Messiah, and with it the beginning of his kingdom, be at hand, what becomes of that glorious preface and introduction to it, which we expect in the coming of Elias?" The scribes, who were the public expositors of the law, said this according to the scripture (Mal. iv. 5); Behold I send you Elijah the prophet. The disciples spoke the common language of the Jews, who made that the saying of the scribes which was the saying of the scripture, whereas of that which ministers speak to us according to the word of God, we should say, "God speaks to us, not the ministers;" for we must not receive it as the word of men, 1 Thess. ii. 13. Observe, When the disciples could not reconcile what Christ said with what they had heard out of the Old Testament, they desired him to explain it to them. Note, When we are puzzled with scripture difficulties, we must apply ourselves to Christ by prayer for his Spirit to open our understandings and to lead us into all truth.

(3.) The solving of this objection. Ask, and it shall be given, ask instruction, and it shall be given.

[1.] Christ allows the prediction (v. 11); "Elias truly shall first come, and restore all things; so far you are in the right." Christ did not come to alter or invalidate any thing foretold in the Old Testament. Note, Corrupt and mistaken glosses may be sufficiently rejected and exploded, without diminishing or derogating from the authority or dignity of the sacred text. New-Testament prophecies are true and good, and are to be received and improved, though some hot foolish men may have misinterpreted them and drawn wrong inferences from them. He shall come, and restore all things; not restore them to their former state (John Baptist went not about to do that), but he shall accomplish all things (so it may be read), all things that were written of him, all the predictions of the coming of Elias. John Baptist came to restore things spiritually, to revive the decays of religion, to turn the hearts of the fathers to the children; which means the same with this, he shall restore all things. John preached repentance, and that restores all things.

[2.] He asserts the accomplishment. The scribes say true, that Elias is come, v. 12. Note, God's promises are often fulfilled, and men perceive it not, but enquire, Where is the promise? when it is already performed. Elias is come, and they knew him not; they knew him not to be the Elias promised, the forerunner of the Messiah. The scribes busied themselves in criticizing upon the scripture, but understood not by the signs of the times the fulfilling of the scripture. Note, It is easier to explain the word of God than to apply it and make a right use of it. But it is no wonder that the morning star was not observed, when he who is the Sun itself, was in the world, and the world knew him not.

Because they knew him not, they have done to him whatsoever they listed; if they had known, they would not have crucified Christ, or beheaded John, 1 Cor. ii. 8. They ridiculed John, persecuted him, and at last put him to death; which was Herod's doing, but is here charged upon the whole generation of unbelieving Jews, and particularly the scribes, who, though they could not prosecute John themselves, were pleased with what Herod did. He adds, Likewise also shall the Son of man suffer of them. Marvel not that Elias should be abused and killed by those who pretended, with a great deal of reverence, to expect him, when the Messiah himself will be in like manner treated. Note, The sufferings of Christ took off the strangeness of all other sufferings (John xv. 18); when they had imbrued their hands in the blood of John Baptist, they were ready to do the like to Christ. Note, As men deal with Christ's servants, so they would deal with him himself; and they that are drunk with the blood of the martyrs still cry, Give, give, Acts xii. 1-3.

(4.) The disciples' satisfaction in Christ's reply to their objection (v. 13); They understood that he spake unto them of John the Baptist. He did not name John, but gives them such a description of him as would put them in mind of what he had said to them formerly concerning him; This is Elias. This is a profitable way of teaching; it engages the learners' own thoughts, and makes them, if not their own teachers, yet their own remembrancers; and thus knowledge becomes easy to him that understands. When we diligently use the means of knowledge, how strangely are mists scattered and mistakes rectified!
Adam Clarke: Commentary on the Bible - 1831
17:1: After six days - Mar 9:2, has the same number; but Luke says, Luk 9:28, after eight days. The reason of this difference seems to be the following: Matthew and Mark reckon the days from that mentioned in the preceding chapter, to that mentioned in this; Luke includes both days, as well as the six intermediate: hence, the one makes eight, the other six, without any contradiction.
Peter, James, and John - He chose those that they might be witnesses of his transfiguration: two or three witnesses being required by the Scripture to substantiate any fact. Eminent communications of the Divine favor prepare for, and entitle to, great services and great conflicts. The same three were made witnesses of his agony in the garden, Mat 26:37.
A high mountain - This was one of the mountains of Galilee; but whether Mount Tabor or not, is uncertain. Some think it was Mount Hermon. St. Luke says, Christ and his disciples went up into the mountain to pray, Luk 9:28.
Albert Barnes: Notes on the Bible - 1834
17:1: Mat 17:1-9. See also Mar 9:2-10; Luk 9:28-36.
And after six days - That is, six days from the conversation recorded in the last chapter.
Luke Luk 9:28 says, about an eight days after. Matthew mentions the six days that intervened between the day of the conversation and the transfiguration. Luke includes both those days, and thus reckons eight. Besides, Luke does not pretend to fix the precise time. He says, "about an eight days after."
Taketh Peter, and James, and John - These three disciples were with him, also, in the garden of Gethsemane, Mar 14:33. He designed to prepare them in an eminent degree for the work of the gospel ministry by the pRev_ious manifestations of his glory, and of his patience in suffering.
Into a high mountain apart - That is, apart from the other disciples. It is commonly supposed that this was Mount Tabor, a high mountain in Galilee. The name of the mountain is not, however, mentioned in the New Testament. Luke adds Luk 9:28 that he went up there to pray. Our Saviour prayed much. When he did it he chose to be alone. For this purpose he often ascended mountains or went into the deserts. There is something in the solitude and deep and awful stillness of a lofty mountain favorable to devotion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:1: after: Luke, taking in both the day of the preceding discourse and that of the transfiguration, as well as the six intermediate ones, says it was eight days after. Mar 9:2-13; Luk 9:28-36
Peter: Mat 26:37; Mar 5:37; Luk 8:51; Co2 13:1
an high: Pe2 1:18
Geneva 1599
17:1 And (1) (a) after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,
(1) Christ in his present company is humble in the gospel, but all the while he is Lord both of heaven and earth.
(a) Luke counts eight days, containing in that number the first and last, and Matthew speaks but of the days between them.
John Gill
17:1 That is, so long after Christ's conversation with his disciples at Caesarea Philippi, Peter's confession of him, and the reproof he gave him, upon his intimating that he should suffer and die, and Christ's resentment of it; after he had discoursed about his disciples taking up their cross, and following him; and of men's losing and finding their lives; and after the promise, or prophecy, that he had given out, that some then present should not die, until he came into his kingdom. Mark says the same as here, Mk 9:2 but Lk 9:28 says, it was about an eight days after, which may be reconciled in this manner; Matthew and Mark leave out the day in which Christ delivered the above sayings, and that in which he was transfigured, and so reckon but six days; and Luke takes them both into the account, and makes it eight days, so that they all agree; and it appears, in short, to be that day seven night.
Jesus taketh Peter, James, and John his brother: Peter is taken, though he had so lately offended his master; Christ did not bear the offence in mind, but freely forgave him, and still loved him: James was not the brother of our Lord, who was of that name, but the Son of Zebedee; as appears from John being his brother, who was the beloved disciple; these three were all favourite disciples, and were at other times admitted to be with him, when others were not, Mt 26:37. Such a number was taken, as being proper and sufficient to bear witness of the truth of the following account of Christ's transfiguration;
and bringeth them up into an high mountain apart. Luke says, to pray; as he was wont to do, in such places. This mountain is generally said to be Tabor; but for what reason does not appear. Christ was going to Caesarea Philippi, when he had that discourse with his disciples, which this account is connected with; and though it was a week after, yet we have no intimation of his removing from these parts, with his disciples; only of his leading them up into a mountain: and quickly after this, we hear of him at Capernaum, which was ten miles from Mount Tabor. Dr. Lightfoot (z) thinks, that this was the mountain, which Caesarea was at the foot of; where formerly, the first idolatry was set up, one of Jeroboam's calves; and now the eternal Son of God is shown, in the confession of Peter, and in the illustrious demonstration of the Messiah. Since the goodly mountain Lebanon, and which was a very high one, was in those parts which Moses had a sight of before he died; why may it not be that, which he now descended upon, to be one of the witnesses from heaven, of Christ's transfiguration?
(z) Hor. Heb. in Mar. ix. 2.
John Wesley
17:1 A high mountain - Probably Mount Tabor. Mk 9:2; Lk 9:28.
17:217:2: եւ այլակերպեցաւ առաջի նոցա. եւ լուսաւորեցան երեսք նորա իբրեւ զարեգակն, եւ հանդերձք նորա եղեն սպիտա՛կ իբրեւ զլոյս[312]։ [312] Ոմանք. Սպիտակ իբրեւ զձիւն։
2 եւ նրանց առաջ պայծառակերպուեց. եւ նրա դէմքը փայլեց ինչպէս արեգակը. եւ նրա զգեստները դարձան սպիտակ ինչպէս լոյսը
2 Անոնց առջեւ այլակերպեցաւ ու իր երեսը փայլեցաւ արեգակի պէս ու իր հանդերձները ճերմկցան լոյսի պէս։
եւ այլակերպեցաւ առաջի նոցա, եւ լուսաւորեցան երեսք նորա իբրեւ զարեգակն, եւ հանդերձք նորա եղեն սպիտակ իբրեւ զլոյս:

17:2: եւ այլակերպեցաւ առաջի նոցա. եւ լուսաւորեցան երեսք նորա իբրեւ զարեգակն, եւ հանդերձք նորա եղեն սպիտա՛կ իբրեւ զլոյս[312]։
[312] Ոմանք. Սպիտակ իբրեւ զձիւն։
2 եւ նրանց առաջ պայծառակերպուեց. եւ նրա դէմքը փայլեց ինչպէս արեգակը. եւ նրա զգեստները դարձան սպիտակ ինչպէս լոյսը
2 Անոնց առջեւ այլակերպեցաւ ու իր երեսը փայլեցաւ արեգակի պէս ու իր հանդերձները ճերմկցան լոյսի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
17:22: и преобразился пред ними: и просияло лице Его, как солнце, одежды же Его сделались белыми, как свет.
17:2  καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς.
17:2. καὶ (And) μετεμορφώθη (it-was-en-formed-with) ἔμπροσθεν (in-toward-from) αὐτῶν, (of-them,"καὶ (and) ἔλαμψεν (it-lamped,"τὸ (the-one) πρόσωπον (looked-toward) αὐτοῦ (of-it,"ὡς (as) ὁ (the-one) ἥλιος, (a-sun) τὰ (the-ones) δὲ (moreover) ἱμάτια (apparelets) αὐτοῦ (of-it) ἐγένετο ( it-had-became ) λευκὰ ( white ) ὡς (as) τὸ (the-one) φῶς. (a-light)
17:2. et transfiguratus est ante eos et resplenduit facies eius sicut sol vestimenta autem eius facta sunt alba sicut nixAnd he was transfigured before them. And his face did shine as the sun: and his garments became white as snow.
2. and he was transfigured before them: and his face did shine as the sun, and his garments became white as the light.
And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light:

2: и преобразился пред ними: и просияло лице Его, как солнце, одежды же Его сделались белыми, как свет.
17:2  καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς.
17:2. et transfiguratus est ante eos et resplenduit facies eius sicut sol vestimenta autem eius facta sunt alba sicut nix
And he was transfigured before them. And his face did shine as the sun: and his garments became white as snow.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 (Мк IX:2, 3; Лк IX:29; 2 Пет I:16, 17). Преобразился, т. е. обыкновенный образ Христа получил некоторый совершенный, высший вид.
Adam Clarke: Commentary on the Bible - 1831
17:2: Was transfigured - That fullness of the Godhead, which dwelt bodily in Christ, now shone forth through the human nature, and manifested to his disciples not only that Divinity which Peter had before confessed, Mat 16:16, but also the glorious resurrection body, in which they should exist in the presence of God to eternity.
White as the light - But the Cod. Bezae, some of the ancient versions, and several of the fathers, read ως χιων, as snow; and this is the reading in Mar 9:3.
Albert Barnes: Notes on the Bible - 1834
17:2: And was transfigured before them - The word "transfigure" means to change the appearance or form. It does not denote the change of the substance of a thing, but simply of its appearance. It puts on a new aspect. What this change was we are expressly told.
1. His face shone as the sun; that is, with a special brightness. A similar appearance is described respecting Moses when he came down from the mount, Exo 34:29-30. See also Heb 1:3, where Christ is called the brightness of the glory of God: in the original, the splendor or shining, like the brightness of the sun.
2. The second change was that of his garments. They were white as the light. Mark says, "exceeding white as snow; so as no fuller on earth could white them." The word "fuller" means, commonly, one who dresses cloth or fulls it, so as to make it more thick and strong. Here it means one who bleaches cloth or makes it white; one who cleanses garments when by wearing they become soiled. Among the Greeks that was a distinct trade. Luke says, "white and glistering," that is, resplendent, shining, or a very bright white. There is no evidence here that what is commonly said of him is true, that his body was so changed as to show what his glorified body is. His body, so far as the sacred writers inform us, underwent no change. All this splendor and glory was a change in appearance only. The Scriptures should be taken just as they are, without any attempt to affix a meaning to them which the sacred writers did not intend.
Raiment - Clothing. John may refer to this transfiguration in Joh 1:14, as Peter does in Pe2 1:16-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:2: transfigured: Luk 9:29; Rom 12:2; Phi 2:6, Phi 2:7 *Gr.
his face: Mat 28:3; Exo 34:29-35; Joh 1:14, Joh 17:24; Act 26:13-15; Rev 1:13-17, Rev 10:1; Rev 19:12, Rev 19:13, Rev 20:11
raiment: Psa 104:2; Mar 9:3
Geneva 1599
17:2 And was (b) transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
(b) Changed into another colour.
John Gill
17:2 And was transfigured before them,.... Peter, James, and John, before whom he was metamorphosed, or changed into another form; for not the substance of his body was changed, nor even the shape of it altered, only it received a more glorious form; that whereas before he appeared in the form of a servant, and looked mean and despicable, now he appeared in the form and majesty of God; or there was a divine glory; which from his deity showed itself in a visible manner through his flesh:
and his face did shine as the sun it had still the same appearance of an human face, but had such a dazzling glory upon it, as equalled the sun shining in its full strength:
and his raiment was white as the light: he did not put off his clothes, nor were the nature and substance, and fashion of them changed; but such rays of glory darted through his flesh, and through his clothes, as made them as bright and shining, as the light of the sun at noon day. Mark says, they became "exceeding white as snow, so as no fuller on earth can white them". The Vulgate Latin reads, "as snow", here; and so do the Ethiopic version, and Munster's Hebrew Gospel. Snow has a peculiar whiteness in it, and is therefore made use of, to express the glittering brightness of Christ's raiment; and the fuller is mentioned, who by the Jews (a) is called and means one that whitens wool, or raiment, and such an one is here designed: not that any fuller makes garments of another colour white; for though this may be done, it is not the work of fullers, but dyers: but fullers, whatever colour garments are of, if sullied and spotted, can restore them to their native colour; and if white, can bring them to their former whiteness: now Christ's garments were as white, yea, whiter, than any such men could possibly make garments, that were white at first: what colour Christ's garments were of before, is not certain; now they appeared white, to the greatest degree of whiteness. Dr. Hammond (b) has a conjecture, that in the phrase "on earth", reference is had to the earth fullers make use of in cleaning, and which is called "fullers' earth"; and that the words are to be rendered, "as no fuller, by or with earth can white them"; but if this will not bear, the sense is, that there is no fuller, nor ever was, or ever will be upon earth, that can make raiment so white as Christ's was.
(a) Maimon. in Misn. Bava Kama, c. 10. sect. 10, (b) In Mark ix. 3.
John Wesley
17:2 And was transfigured - Or transformed. The indwelling Deity darted out its rays through the veil of the flesh; and that with such transcendent splendour, that he no longer bore the form of a servant. His face shone with Divine majesty, like the sun in its strength; and all his body was so irradiated by it, that his clothes could not conceal its glory, but became white and glittering as the very light, with which he covered himself as with a garment.
17:317:3: Եւ ահա՝ երեւեցա՛ն նոցա Մովսէ՛ս եւ Եղիա՝ որ խօսէին ընդ նմա։
3 Եւ ահա նրանց երեւացին Մովսէսն ու Եղիան, որ խօսում էին նրա հետ
3 Եւ ահա երեւցան անոնց Մովսէսն ու Եղիան ու իրեն հետ կը խօսակցէին։
Եւ ահա երեւեցան նոցա Մովսէս եւ Եղիա որ խօսէին ընդ նմա:

17:3: Եւ ահա՝ երեւեցա՛ն նոցա Մովսէ՛ս եւ Եղիա՝ որ խօսէին ընդ նմա։
3 Եւ ահա նրանց երեւացին Մովսէսն ու Եղիան, որ խօսում էին նրա հետ
3 Եւ ահա երեւցան անոնց Մովսէսն ու Եղիան ու իրեն հետ կը խօսակցէին։
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17:33: И вот, явились им Моисей и Илия, с Ним беседующие.
17:3  καὶ ἰδοὺ ὤφθη αὐτοῖς μωϊσῆς καὶ ἠλίας συλλαλοῦντες μετ᾽ αὐτοῦ.
17:3. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"ὤφθη (it-was-beheld) αὐτοῖς (unto-them) Μωυσῆς (a-Mouses) καὶ (and) Ἠλείας (a-Heleias) συνλαλοῦντες ( speaking-together-unto ) μετ' (with) αὐτοῦ. (of-it)
17:3. et ecce apparuit illis Moses et Helias cum eo loquentesAnd behold there appeared to them Moses and Elias talking with him.
3. And behold, there appeared unto them Moses and Elijah talking with him.
And, behold, there appeared unto them Moses and Elias talking with him:

3: И вот, явились им Моисей и Илия, с Ним беседующие.
17:3  καὶ ἰδοὺ ὤφθη αὐτοῖς μωϊσῆς καὶ ἠλίας συλλαλοῦντες μετ᾽ αὐτοῦ.
17:3. et ecce apparuit illis Moses et Helias cum eo loquentes
And behold there appeared to them Moses and Elias talking with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 (Мк IX:4; Лк IX:30–32). Матфей и Марк говорят об этом кратко, с небольшими различиями. Но у Луки сообщается то, чего нет у первых двух синоптиков, именно что явившиеся мужи говорили с Христом об исходе Его в Иерусалиме, что ученики были отягчены сном и, пробудившись, увидели славу Его и двух мужей, стоявших с Ним. Когда же эти последние начали отходить от Него, то Петр сказал слова о кущах. — Откуда, спрашивает Феофилакт, узнали ученики, что это были Моисей и Илия? Не по изображениям, ибо делать изображения людей тогда считалось делом беззаконным. По-видимому, они их узнали по словам, которые они говорили.
Adam Clarke: Commentary on the Bible - 1831
17:3: Moses and Elias - Elijah came from heaven in the same body which he had upon earth, for he was translated, and did not see death, Kg2 2:11. And the body of Moses was probably raised again, as a pledge of the resurrection; and as Christ is to come to judge the quick and the dead, for we shall not all die, but all shall be changed, Co1 15:51, he probably gave the full representation of this in the person of Moses, who died, and was thus raised to life, (or appeared now as he shall appear when raised from the dead in the last day), and in the person of Elijah, who never tasted death. Both their bodies exhibit the same appearance, to show that the bodies of glorified saints are the same, whether the person had been translated, or whether he had died. It was a constant and prevalent tradition among the Jews, that both Moses and Elijah should appear in the times of the Messiah, and to this very tradition the disciples refer, Mat 17:10.
We may conceive that the law in the person of Moses, the great Jewish legislator, and the prophets in the person of Elijah, the chief of the prophets, came now to do homage to Jesus Christ, and to render up their authority into his hands; as he was the End of the law, and the grand subject of the predictions of the prophets. This appears more particularly from what St. Luke says, Luk 9:31, that Moses and Elijah conversed with our Lord on his death, which he was about to accomplish, (πληρουν to fulfill), because in it, all the rites, ceremonies, and sacrifices of the law, as well as the predictions of the prophets, were fulfilled.
Albert Barnes: Notes on the Bible - 1834
17:3: And behold there appeared unto them Moses and Elias - Moses, a distinguished servant of God, by whom the law was given, and whose institutions typified the Messiah. It was particularly proper that he should appear, when his prophecies and types were about to be fulfilled, and the rites which he had instituted were about to be done away. Elias, or Elijah, a distinguished prophet, taken to heaven without seeing death. See Kg2 2:11. Elijah had been honored eminently by being thus translated, and still more by being made the model of the forerunner of the Messiah, Mal 4:5; Luk 1:17; Mat 11:14. They appeared "in glory" Luk 9:31; i. e., as they are in heaven with the glory which the redeemed have there.
Talking with him - Luke Luk 9:31 informs us that they conversed about "his decease which he should accomplish at Jerusalem." To redeemed spirits that death was an object of intense interest. By faith in that death they had been saved; and now that the Redeemer of mankind was about to die, it is no wonder that this was the burden of his and their thoughts.
Luke adds Luk 9:32 that "Peter and they that were with him were heavy with sleep." It is not improbable that this was in the night; that Jesus was engaged in prayer; and that he had permitted his weary followers to compose themselves to rest. It was after they were awaked that they saw this vision. Probably the sudden splendor, the bright shining aroused them from sleep.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:3: behold: Mar 9:4; Luk 9:30, Luk 9:31
Moses: Mat 11:13, Mat 11:14; Deu 18:18, Deu 34:5, Deu 34:6, Deu 34:10; Luk 24:27, Luk 24:44; Joh 1:17, Joh 5:45-47; Co2 3:7-11; Heb 3:1-6
Elias: Mat 17:10-13; Kg1 17:1, Kg1 18:36-40; Kg2 2:11-14; Mal 4:5, Elijah, Luk 1:17, Luk 9:33, Luk 16:16
John Gill
17:3 And behold there appeared unto them,.... The disciples:
Moses and Elias; Moses the giver of the law, and Elias one of the chief of the prophets: one of them had been dead near a thousand and five hundred years, and the other had been caught up to heaven, about nine hundred years before this. The Jews sometimes speak of these two as together. They say (c),
"that the Shekinah never descends below, but , "Moses and Elias" ascend above.''
Yea, they expect that these two will come together in future time; for so they represent (d) a God saying to Moses;
"Moses, as thou hast given thy life for them (the Israelites) in this world, so in time to come (the days of the Messiah) when I shall bring Elias the prophet, , "you two shall come together".''
Now they came. Luke says, they appeared "in glory": in glorious bodies, in a glory upon their bodies; like, though inferior, to the glorious body of Christ, now transfigured: that they appeared in their own real bodies, no doubt need be made; about the body of Elijah, or Elias, there is no difficulty; since he was carried soul and body to heaven, he died not, but was changed; and has ever since remained in a glorious body, in which he doubtless now appeared: and why this should not be the case of Moses, or why he should appear in another body, and not his own, I see not; for though he died, yet he was buried by the Lord, and no man ever knew the place of his sepulchre; and there was a dispute about his body, between Michael and the devil, all which are uncommon circumstances: so that it might be, that his body was, quickly after his death, raised and restored to him; or at this time, as a pledge of the resurrection of the dead, as Christ's transfiguration was of his glory. The Jews have a notion that Moses is not dead, but is ascended, and stands and ministers to God, in the highest heavens (e): the appearance of these two with Christ, was to show, that Christ is the end of the law and prophets; that there is an entire agreement between him and them, and that they have their full accomplishment in him; and also shows, that he was neither Elias, nor any of the prophets, as some took him to be; since he was distinct from them, and the chief and more glorious than any of them. If it should be asked; how came the disciples to know these two to be Moses and Elias, since they never saw them before, nor could have any statues or pictures of them, these being not allowed among the Jews; nor do the accounts of them in Scripture seem to be sufficient to direct them to such a thought; especially, since by their glorification, they must be greatly altered: it may be replied, they knew them, either by immediate divine revelation, or by the discourse that passed between them and Christ; for it follows,
talking with him. The Jews often speak of the appearance of Elias to their doctors, and of his conversing with them, and teaching them. Whether this is done with design to lessen the glory of this appearance, I will not say; however, they cannot reasonably object to the probability of this account, since they make it to be so frequent among themselves; though they look upon it as an high favour, and that such are holy good men, that are indulged with it, take an instance or two: thus they say (f) of a certain person,
"Lo! the pious man, whom Elias used , "to converse with".''
And elsewhere it is said (g),
"R. Phineas and R. Mari, the sons of R. Chasda, were godly men, , "and Elias was talking with them", and they were priests.''
What Moses and Elias were talking with our Lord about, is expressed by Luke; see Gill on Lk 9:31.
(c) T. Bab. Succab, fol. 5. 1. (d) Debarim Rabba, sect. 3. fol. 239. 2. (e) T. Bab. Sota, fol. 13. 2. Maimon. praefat. ad Seder Zeraim in Talmud. fol. 86. 4. (f) T. Bab. Bava Bathra, fol. 7. 2. (g) Juchasin, fol. 101. 1. Vid. fol. 79. 1. & 118. 2. & 13. 132. 1. & T. Bab. Cetubot, fol. 106. 1.
John Wesley
17:3 There appeared Moses and Elijah - Here for the full confirmation of their faith in Jesus, Moses, the giver of the law, Elijah, the most zealous of all the prophets, and God speaking from heaven, all bore witness to him.
17:417:4: Պատասխանի՛ ետ Պե՛տրոս եւ ասէ ցՅիսուս. Տէր՝ բարւո՛ք է մեզ աստ լինել. թէ կամիս՝ արասցուք երիս տաղաւարս. մի՝ քե՛զ, եւ մի՝ Մովսիսի՛, եւ մի՝ Եղիայի[313]։ [313] Բազումք. Լինել. եթէ կամիս։
4 Պետրոսը պատասխան տուեց եւ ասաց Յիսուսին. «Տէ՛ր, լաւ է, որ մենք այստեղ ենք. եթէ կամենաս, երեք տաղաւարներ շինենք, մէկը՝ քեզ համար, մէկը՝ Մովսէսի, մէկն էլ՝ Եղիայի»
4 Խօսեցաւ Պետրոս ու ըսաւ Յիսուսի. «Տէ՛ր, աղէկ է որ հոս կենանք. եթէ կ’ուզես, երեք խրճիթ շինենք հոս, մէկը՝ քեզի, մէկը՝ Մովսէսին ու մէկը՝ Եղիային»։
Պատասխանի ետ Պետրոս եւ ասէ ցՅիսուս. Տէր, բարւոք է մեզ աստ լինել. եթէ կամիս, արասցուք երիս տաղաւարս` մի քեզ եւ մի Մովսիսի եւ մի Եղիայի:

17:4: Պատասխանի՛ ետ Պե՛տրոս եւ ասէ ցՅիսուս. Տէր՝ բարւո՛ք է մեզ աստ լինել. թէ կամիս՝ արասցուք երիս տաղաւարս. մի՝ քե՛զ, եւ մի՝ Մովսիսի՛, եւ մի՝ Եղիայի[313]։
[313] Բազումք. Լինել. եթէ կամիս։
4 Պետրոսը պատասխան տուեց եւ ասաց Յիսուսին. «Տէ՛ր, լաւ է, որ մենք այստեղ ենք. եթէ կամենաս, երեք տաղաւարներ շինենք, մէկը՝ քեզ համար, մէկը՝ Մովսէսի, մէկն էլ՝ Եղիայի»
4 Խօսեցաւ Պետրոս ու ըսաւ Յիսուսի. «Տէ՛ր, աղէկ է որ հոս կենանք. եթէ կ’ուզես, երեք խրճիթ շինենք հոս, մէկը՝ քեզի, մէկը՝ Մովսէսին ու մէկը՝ Եղիային»։
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17:44: При сем Петр сказал Иисусу: Господи! хорошо нам здесь быть; если хочешь, сделаем здесь три кущи: Тебе одну, и Моисею одну, и одну Илии.
17:4  ἀποκριθεὶς δὲ ὁ πέτρος εἶπεν τῶ ἰησοῦ, κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· εἰ θέλεις, ποιήσω ὧδε τρεῖς σκηνάς, σοὶ μίαν καὶ μωϊσεῖ μίαν καὶ ἠλίᾳ μίαν.
17:4. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) Πέτρος (a-Petros) εἶπεν (it-had-said) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous,"Κύριε, (Authority-belonged,"καλόν (seemly) ἐστιν (it-be) ἡμᾶς (to-us) ὧδε (unto-which-moreover) εἶναι: (to-be) εἰ (if) θέλεις, (thou-determine,"ποιήσω (I-shall-do-unto) ὧδε (unto-which-moreover) τρεῖς ( to-three ) σκηνάς, (to-tentings,"σοὶ (unto-THEE) μίαν (to-one) καὶ (and) Μωυσεῖ (unto-a-Mouseus) μίαν (to-one) καὶ (and) Ἠλείᾳ (unto-a-Heleias) μίαν. (to-one)
17:4. respondens autem Petrus dixit ad Iesum Domine bonum est nos hic esse si vis faciamus hic tria tabernacula tibi unum et Mosi unum et Heliae unumAnd Peter answering, said to Jesus: Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias.
4. And Peter answered, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, I will make here three tabernacles; one for thee, and one for Moses, and one for Elijah.
Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias:

4: При сем Петр сказал Иисусу: Господи! хорошо нам здесь быть; если хочешь, сделаем здесь три кущи: Тебе одну, и Моисею одну, и одну Илии.
17:4  ἀποκριθεὶς δὲ ὁ πέτρος εἶπεν τῶ ἰησοῦ, κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· εἰ θέλεις, ποιήσω ὧδε τρεῖς σκηνάς, σοὶ μίαν καὶ μωϊσεῖ μίαν καὶ ἠλίᾳ μίαν.
17:4. respondens autem Petrus dixit ad Iesum Domine bonum est nos hic esse si vis faciamus hic tria tabernacula tibi unum et Mosi unum et Heliae unum
And Peter answering, said to Jesus: Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 (Мк IX:5, 6; Лк IX:33, — с небольшими различиями в речи). У Марка добавлено: «ибо не знал, что сказать; потому что они были в страхе» (IX:6); у Лк то же, но гораздо короче: «не зная, что говорил» (русск. в скобках IX:33). У Матфея все это пропущено. Слова Петра, обращенные ко Христу, по мнению Златоуста, суть выражение любви и необычайной восхищенности, причиной которой было видение. Под «кущами» следует разуметь не палатки, но шалаши из древесных ветвей, как на празднике кущей.
Adam Clarke: Commentary on the Bible - 1831
17:4: Peter said - let us make, etc. - That is, when he saw Moses and Elijah ready to depart from the mount, Luk 9:33, he wished to detain them, that he might always enjoy their company with that of his Lord and Master, still supposing that Christ would set up a temporal kingdom upon earth.
Albert Barnes: Notes on the Bible - 1834
17:4: Let us make here three tabernacles - A tabernacle is a tent. It was made, commonly, by fixing posts into the ground, and stretching on them cloth fastened by cords. See the notes at Isa 33:20. In some instances they were made of branches of trees a temporary shelter from the sun and rain, not a permanent dwelling. Peter was rejoiced at the vision and desirous of continuing it. He proposed, therefore, that they should prolong this interview and dwell there. Mark adds, "For he wist not (that is, knew not) what to say, for they were sore afraid." They were frightened, amazed, and rejoiced; and, in the ecstasy of the moment, Peter proposed to remain there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:4: answered: Mar 9:5, Mar 9:6; Luk 9:33
it is: Exo 33:18, Exo 33:19; Psa 4:6, Psa 16:11, Psa 63:1-5; Isa 33:17; Zac 9:17; Joh 14:8, Joh 14:9; Joh 17:24; Phi 1:23; Jo1 3:2; Rev 21:23, Rev 22:3-5
John Gill
17:4 Then answered Peter and said unto Jesus,.... Which was, as Luke informs us, after he, and James, and John, awoke out of sleep; for it being night when Christ was transfigured, and they weary, were overpressed, and fell asleep on the mount, as they afterwards did in the garden with him: but when they were awaked, either by the talk of the men with Christ, or by the rays of brightness and glory, which darted from them, and especially from Christ, to their great surprise; they saw the glory that was upon him, and observed the two men that were with him, who appeared also in glorious forms; whom either by revelation, or the sequel of their discourse, they knew to be Moses and Elias: and just as these were taking their leave of Christ, Peter, charmed with such objects, and with such delightful company, and pleasant conversation, he had the happiness of hearing part of, addresses himself to Christ and says,
Lord, it is good for us to be here; in this mountain, with thyself and such company; better than to be below among the throng and multitude, where nothing but misery and distress are to be seen, and noise and tumult heard; or it is better to be here, than to go to Jerusalem, and there suffer and die; the horror of which, is thought by some, still to abide on Peter's mind.
If thou wilt, let us make here three tabernacles: tents, or booths, such as were made, at the feast of tabernacles, of boughs and branches of trees, to keep off heat, cold, and rains:
one for thee, and one for Moses, and one for Elias; Luke adds, "not knowing what he said"; and Mark, "for he wist not what to say": the one representing him, as with the rapture and surprise, not himself; and the other, under the awe and dread of such majesty, as at the utmost loss what to say, agreeably to such a situation of things: not but that he knew what words he did deliver, and with what view; but he spake as a mistaken man, being ignorant of the design of this appearance; which was, not that this glory should continue, only that he should be an emblem and pledge of what was future; and besides, he was wrong in putting these two men upon an equal foot with Christ, each of them being to have a separate tabernacle as he; and he appeared to be quite out of the way, in proposing earthly tabernacles for glorified persons to dwell in, who had an house not made with hands, eternal in the heavens: moreover, as to the mystical sense, Moses and Elias, the law and the prophets, were not to be considered as in distinct apartments, and separate from Christ, but as agreeing with him, and fulfilled and swallowed up in him; who only, according to the voice that followed, was to be heard and attended to, and not they, as distinct from him.
John Wesley
17:4 Let us make three tents - The words of rapturous surprise. He says three, not six: because the apostles desired to be with their Master.
17:517:5: Եւ մինչդեռ նա խօսէր, ահա ա՛մպ լուսաւոր՝ հովանի՛ եղեւ ՚ի վերայ նոցա։ Ձա՛յն եղեւ յամպոյն՝ եւ ասէ. Դա՛ է Որդի իմ սիրելի ընդ որ հաճեցայ, դմա՛ լուարուք[314]։ [314] Ոմանք. Հովանի լինէր ՚ի վերայ նոցա։
5 Եւ մինչ նա դեռ խօսում էր, ահա մի լուսաւոր ամպ նրանց վրայ հովանի եղաւ. ամպից մի ձայն եկաւ ու ասաց. «Դա՛ է իմ սիրելի Որդին, որին հաւանեցի, դրա՛ն լսեցէք»
5 Երբ անիկա կը խօսէր, լուսաւոր ամպ մը անոնց վրայ հովանի եղաւ եւ ամպէն ձայն մը եկաւ՝ ըսելով. «Ատիկա է սիրելի Որդիս, որուն հաւներ եմ, ատոր մտիկ ըրէք»։
Եւ մինչդեռ նա խօսէր, ահա ամպ լուսաւոր հովանի եղեւ ի վերայ նոցա. ձայն եղեւ յամպոյն եւ ասէ. Դա է Որդի իմ սիրելի ընդ որ հաճեցայ, դմա լուարուք:

17:5: Եւ մինչդեռ նա խօսէր, ահա ա՛մպ լուսաւոր՝ հովանի՛ եղեւ ՚ի վերայ նոցա։ Ձա՛յն եղեւ յամպոյն՝ եւ ասէ. Դա՛ է Որդի իմ սիրելի ընդ որ հաճեցայ, դմա՛ լուարուք[314]։
[314] Ոմանք. Հովանի լինէր ՚ի վերայ նոցա։
5 Եւ մինչ նա դեռ խօսում էր, ահա մի լուսաւոր ամպ նրանց վրայ հովանի եղաւ. ամպից մի ձայն եկաւ ու ասաց. «Դա՛ է իմ սիրելի Որդին, որին հաւանեցի, դրա՛ն լսեցէք»
5 Երբ անիկա կը խօսէր, լուսաւոր ամպ մը անոնց վրայ հովանի եղաւ եւ ամպէն ձայն մը եկաւ՝ ըսելով. «Ատիկա է սիրելի Որդիս, որուն հաւներ եմ, ատոր մտիկ ըրէք»։
zohrab-1805▾ eastern-1994▾ western am▾
17:55: Когда он еще говорил, се, облако светлое осенило их; и се, глас из облака глаголющий: Сей есть Сын Мой Возлюбленный, в Котором Мое благоволение; Его слушайте.
17:5  ἔτι αὐτοῦ λαλοῦντος ἰδοὺ νεφέλη φωτεινὴ ἐπεσκίασεν αὐτούς, καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα, οὖτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα· ἀκούετε αὐτοῦ.
17:5. ἔτι (If-to-a-one) αὐτοῦ (of-it) λαλοῦντος (of-speaking-unto," ἰδοὺ ( thou-should-have-had-seen ,"νεφέλη (a-clouding) φωτινὴ (lighted-belonged-to) ἐπεσκίασεν (it-upon-shadowed-to) αὐτούς, (to-them,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"φωνὴ (a-sound) ἐκ (out) τῆς (of-the-one) νεφέλης (of-a-clouding) λέγουσα (forthing,"Οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) υἱός (a-son) μου (of-me) ὁ (the-one) ἀγαπητός, (excessed-off-unto) ἐν (in) ᾧ (unto-which) εὐδόκησα: (I-goodly-thought-unto) ἀκούετε (ye-should-hear) αὐτοῦ. (of-it)
17:5. adhuc eo loquente ecce nubes lucida obumbravit eos et ecce vox de nube dicens hic est Filius meus dilectus in quo mihi bene conplacuit ipsum auditeAnd as he was yet speaking, behold a bright cloud overshadowed them. And lo a voice out of the cloud, saying: This is my beloved Son, in whom I am well pleased: hear ye him.
5. While he was yet speaking, behold, a bright cloud overshadowed them: and behold, a voice out of the cloud, saying, This is my beloved Son, in whom I am well pleased; hear ye him.
While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him:

5: Когда он еще говорил, се, облако светлое осенило их; и се, глас из облака глаголющий: Сей есть Сын Мой Возлюбленный, в Котором Мое благоволение; Его слушайте.
17:5  ἔτι αὐτοῦ λαλοῦντος ἰδοὺ νεφέλη φωτεινὴ ἐπεσκίασεν αὐτούς, καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα, οὖτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα· ἀκούετε αὐτοῦ.
17:5. adhuc eo loquente ecce nubes lucida obumbravit eos et ecce vox de nube dicens hic est Filius meus dilectus in quo mihi bene conplacuit ipsum audite
And as he was yet speaking, behold a bright cloud overshadowed them. And lo a voice out of the cloud, saying: This is my beloved Son, in whom I am well pleased: hear ye him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 (Мк IX:7; Лк IX:34–35; 1 Пет I:17, 18). Слова, сказанные из облака, были, очевидно, словами Самого Бога. Они одинаковы с теми, какие были сказаны при крещении. Но здесь у всех синоптиков встречается одинаковое добавление: «Его слушайте».
Adam Clarke: Commentary on the Bible - 1831
17:5: A bright cloud overshadowed them - Or as six MSS. and Ephraim read it, a cloud of light, νεφελη φωτος; which reading Griesbach has admitted into the text. As a bright cloud, or a cloud of light could not overshadow, or cast any kind of shade, the word επεσκιασεν should be translated, surrounded them. A cloud was frequently the symbol of the Divine presence; but such a cloud had always something very remarkable in its appearance. Ezekiel, Eze 1:4, represents it as a great cloud, and a fire unfolding itself, and a brightness about it, and out of the midst thereof, as the color of amber out of the midst of the fire; and in Eze 1:28, he tells us that this was the appearance of the likeness of the glory of the Lord. See also Exo 16:10; Exo 40:33, etc.; Eze 43:2, and Ch1 5:14. But it was generally in a thick, dark cloud, that God manifested himself under the law; see Exo 19:9; Exo 20:21. This might be designed as emblematical of the old covenant, which was but the shadow of the good things which were to come, Heb 10:1; and the cloud of light mentioned here, the emblem of that glorious display of God, in his Gospel, by which life and immortality were brought to light, Ti2 1:10.
This is my beloved Son - Ουτος εϚιν ο υιος μου ο αγαπητος, εν ω ευδοκησα, This is my Son, the beloved one, in who I have delighted, or, been well pleased. God adds his testimony of approbation to what was spoken of the sufferings of Christ by Moses and Elijah; thus showing that the sacrificial economy of the old covenant was in itself of no worth, but as it referred to the grand atonement which Jesus was about to make; therefore he says, In him Have I delighted, (ευδοκησα), intimating that it was in him alone, as typified by those sacrifices, that he Had delighted through the whole course of the legal administration; and that it was only in reference to the death of his Son that he accepted the offerings and oblations made to him under the old covenant. Hear Him. The disciples wished to detain Moses and Elijah that they might hear them: but God shows that the law which had been in force, and the prophets which had prophesied, until now, must all give place to Jesus; and he alone must now be attended to, as the way, the truth, and the life; for no man could now come unto the Father but through him. This voice seems also to refer to that prediction in Deu 18:15. The Lord shall raise up a Prophet like unto me: Him Shall Ye Hear. Go no more to the law, nor to the prophets, to seek for a coming Messiah; for behold he Is come! Hear and obey him, and him only.
This transfiguration must have greatly confirmed the disciples in the belief of a future state, and in the doctrine of the resurrection; they saw Moses and Elijah still Existing, though the former had been gathered to his fathers upwards of 1400 years, and the latter had been translated nearly 900.
Albert Barnes: Notes on the Bible - 1834
17:5: A bright cloud overshadowed them - The word "overshadow" here means, rather, to "be diffused" or "spread" over them. It does not mean that it made a shade. A cloud was the symbol of the divine presence. Thus, God went before the Israelites in a cloudy pillar - dark by day and bright by night Exo 14:19-20; he appeared on Mount Sinai in a cloud bright by fire Exo 24:15-17; and a cloud, the symbol of the divine presence - called the Shechinah - dwelt continually in the most holy place in the temple, Kg1 8:10-11; Eze 1:4; Eze 10:4. When, therefore, the disciples saw this cloud, they were prepared to hear the word of the Lord.
This is my beloved Son - This was the voice of God. This was the second time that, in a remarkable manner, God had declared this. See Mat 3:17. This was spoken to confirm the disciples; to make known to them that it was their duty to hear Christ rather than any other, and to honor him more than Moses and Elijah; and to strengthen their faith in him when they should go forth to preach the gospel after he was shamefully put to death. After this, it was impossible for them to doubt that he was truly the Son of God. See Pe2 1:17-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:5: behold: Exo 40:34, Exo 40:35; Kg1 8:10-12; Psa 18:10, Psa 18:11; Luk 9:34; Act 1:9; Rev 1:7
a voice: Exo 19:19; Deu 4:11, Deu 4:12, Deu 5:22; Job 38:1; Psa 81:7; Joh 5:37, Joh 12:28-30; Act 9:3-6
This: Mat 3:17; Mar 1:11, Mar 9:7; Luk 3:22, Luk 9:35; Joh 3:16, Joh 3:35, Joh 5:20-23; Eph 1:6; Col 1:13 *marg. Pe2 1:16, Pe2 1:17
in whom: Mat 12:18; Isa 42:1, Isa 42:21; Joh 15:9, Joh 15:10
hear: Deu 18:15, Deu 18:19; Act 3:22, Act 3:23, Act 7:37; Heb 1:1, Heb 1:2, Heb 2:1-3, Heb 5:9, Heb 12:25, Heb 12:26
Geneva 1599
17:5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is (c) my beloved Son, in whom I am well pleased; hear ye him.
(c) The word "my" distinguishes Christ from other children. For he is God's natural son, we by adoption; therefore he is called the first begotten among the brethren, because although he is by right the only son, yet he is chief among many, in that he is the source and head of the adoption.
John Gill
17:5 While he yet spake,.... That is, while Peter was proposing the above to Christ, before an answer could be given by him, and which was unworthy of one, another scene of things presents, and a full answer is returned him by a voice from the Father; directing him and his fellow disciples, to attend to Jesus only, and not to Moses and Elias;
and behold, a bright cloud overshadowed them; that is, Jesus, Moses, and Elias; the two last of which were seen no more; and which cloud covered them, as the cloud of glory covered the Israelites in the wilderness: and which, as it ceased at the death of Moses, the first prophet; one like unto it appeared at the declaration of Christ, as the greater prophet, spoken of, and typified by Moses. The disciples at its first appearance were not under it, and overshadowed by it; for Luke adds, "and they feared as they entered into the cloud"; there was such a solemnity and glory in it, as struck their minds with awe and fear, as they gradually came into it, and under it. This cloud, which is said to be a "bright" one, was a symbol of the divine presence, and a token of the love, grace, and favour of God; and expressive of the brightness and clearness of the Gospel dispensation, in distinction from the obscurity of the legal one, signified by the thick, dark, and black cloud, God descended in on Mount Sinai, when he gave the law;
and behold, a voice out of the cloud. The word "behold", is prefixed both to the cloud and to the voice out of it, which were both wonderful and surprising; and which voice came from heaven, and from the excellent glory, from God the Father in heaven: as says Peter, who was now present, 2Pet 1:17. Which said,
this is my beloved Son; not a servant, as Moses, Elias, and the rest of the prophets were: though as Mediator, and as considered in his office capacity, he was a servant; but in this clause, he is considered in his personal character and relation to the Father, as a divine person, who was the Son of God: not by creation, as angels and men are the sons of God; nor by adoption, as saints are; or on account of his miraculous incarnation, and resurrection from the dead; whereby indeed, he was manifested and declared to be the Son of God, which he was before; but on account of his natural relation to God, as his Father; he being the eternal, essential, and only begotten Son of God, in a way of filiation no creature is, and which, is ineffable by us. And as such he is dearly beloved of God his Father, being his image and the brightness of his glory; of the same nature and perfections with him, and equal to him. So he ever was, and will be, and that even in the meanest form and lowest condition, in which he has appeared: he was his beloved Son, when he was made flesh and dwelt among men, while submitting to ordinances, as to baptism, and obeying his Father's will, when covered with reproach, and full of sorrows; when he hung upon the cross, and laid down his life for his people; which he showed, by concealing nothing from him; by putting all things into his hands, and by appointing him the head of the church, the Saviour of the body, and the judge of quick and dead.
In whom I am well pleased: Mark and Luke have not this clause, but Peter, who was present, and heard the words spoken, mentions it, 2Pet 1:17 which confirms Matthew's relation. This regards, not so much the well pleasedness of God with the person of Christ, which is expressed in the former clause; but signifies that he was in him, as Mediator, well pleased with all his people; he was well pleased with his righteousness he was working out, whereby the law was magnified, and made honourable; and with the sacrifice he was about to offer up, which would be of a sweet smelling savour to him, his justice being entirely satisfied with it; and with all he did and suffered in human nature; which were things that always pleased the Father, being according to his will, his counsel and covenant: and so he graciously accepted of, and was infinitely well pleased with all his elect, as considered in him, and represented by him, on account of his righteousness, sacrifice, and satisfaction:
hear ye him; as the former clause chiefly respects that part of his mediatorial office, the priestly, this regards his prophetic office principally, and also his kingly office; so that in this divine testimony, first his sonship is bore witness to, and then his several offices; which his sonship is the foundation of, and qualifies him to bear and execute. This clause has the very words which Moses delivered, when he spoke of the Messiah, the great prophet like unto himself, that should be raised up among the Jews; saying, "unto him ye shall hearken", Deut 18:15. So that these words, "hear ye him", most clearly point to Christ, as being this prophet, who is to be heard, and he only; not Moses, but he, the prophet Moses prophesied of; nor Elias, or any of the other prophets, but one greater than them all: hear and believe his prophecies, concerning his sufferings, death, and resurrection, lately delivered by him; listen to, and embrace his doctrines, as coming from God, and as having a divine impress upon them, and being confirmed by miraculous works; submit to his ordinances, and obey his commands, as king of saints; hear him always, and in all things.
John Wesley
17:5 Hear ye him - As superior even to Moses and the prophets. See Deut 18:17.
17:617:6: Իբրեւ լուան աշակերտքն, անկա՛ն ՚ի վերայ երեսաց իւրեանց՝ եւ երկեա՛ն յոյժ[315]։ [315] Օրինակ մի. ՚Ի վերայ երեսաց իւրեանց յերկիր։ (7) Եւ մա՛՛։
6 Երբ աշակերտները այս լսեցին, իրենց երեսի վրայ ընկան եւ սաստիկ վախեցան
6 Աշակերտները երբ լսեցին, երեսնուն վրայ ինկան ու խիստ վախցան։
Իբրեւ լուան աշակերտքն, անկան ի վերայ երեսաց իւրեանց եւ երկեան յոյժ:

17:6: Իբրեւ լուան աշակերտքն, անկա՛ն ՚ի վերայ երեսաց իւրեանց՝ եւ երկեա՛ն յոյժ[315]։
[315] Օրինակ մի. ՚Ի վերայ երեսաց իւրեանց յերկիր։ (7) Եւ մա՛՛։
6 Երբ աշակերտները այս լսեցին, իրենց երեսի վրայ ընկան եւ սաստիկ վախեցան
6 Աշակերտները երբ լսեցին, երեսնուն վրայ ինկան ու խիստ վախցան։
zohrab-1805▾ eastern-1994▾ western am▾
17:66: И, услышав, ученики пали на лица свои и очень испугались.
17:6  καὶ ἀκούσαντες οἱ μαθηταὶ ἔπεσαν ἐπὶ πρόσωπον αὐτῶν καὶ ἐφοβήθησαν σφόδρα.
17:6. καὶ (And) ἀκούσαντες ( having-heard ,"οἱ (the-ones) μαθηταὶ (learners,"ἔπεσαν (they-fell) ἐπὶ (upon) πρόσωπον (to-looked-toward) αὐτῶν (of-them) καὶ (and) ἐφοβήθησαν (they-were-feareed-unto) σφόδρα . ( to-vehemented )
17:6. et audientes discipuli ceciderunt in faciem suam et timuerunt valdeAnd the disciples hearing fell upon their face, and were very much afraid.
6. And when the disciples heard it, they fell on their face, and were sore afraid.
And when the disciples heard [it], they fell on their face, and were sore afraid:

6: И, услышав, ученики пали на лица свои и очень испугались.
17:6  καὶ ἀκούσαντες οἱ μαθηταὶ ἔπεσαν ἐπὶ πρόσωπον αὐτῶν καὶ ἐφοβήθησαν σφόδρα.
17:6. et audientes discipuli ceciderunt in faciem suam et timuerunt valde
And the disciples hearing fell upon their face, and were very much afraid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
6 По Мк IX:6, страх учеников обнаружился тогда, когда еще Петр говорил о кущах; по Лк IX:34 — когда ученики вошли в облако. Страх был вполне естественен для учеников при обстоятельствах, в которых они находились. Самая необычайная красота и привлекательность явления могла устрашать их (ср. Мф XXVIII:5, 8; Мк XVI:6, 8).
Adam Clarke: Commentary on the Bible - 1831
17:6: Fell on their face - Dismayed by the voice, and dazzled by the glory of the cloud. So Daniel, Dan 8:17, and Saul of Tarsus, Act 9:4.
Albert Barnes: Notes on the Bible - 1834
17:6: They fell on their face - They entered into the cloud, or the cloud enveloped them, Luk 9:34. "They were therefore afraid." They were awed at the presence of God, and prostrated themselves in solemn adoration on the ground, and their fears were removed only by the voice of their beloved Master. No man can see God and live; and it is only the glory of God, as it shines in the face of Christ (see Co2 4:6), that mortals can bear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:6: Lev 9:24; Jdg 13:20, Jdg 13:22; Ch1 21:16; Eze 3:23, Eze 43:3; Dan 8:17, Dan 10:7-9; Dan 10:16, Dan 10:17; Act 22:7, Act 26:14; Pe2 1:18
Geneva 1599
17:6 And when the disciples heard [it], they (d) fell on their face, and were sore afraid.
(d) Fell down flat on their faces and worshipped him, as in (Mt 2:11).
John Gill
17:6 And when the disciples heard it,.... The voice out of the cloud, and which they apprehended came from God, and was uttered with so much majesty:
they fell on their face: not so much out of reverence, or for the sake of adoration, but as persons struck with astonishment and fear, and were as half dead; and so fell with their faces fiat to the ground, not being able to stand before God, to behold his majesty, and hear his voice:
and were sore afraid: they were filled with fear, when, awaking out of their sleep, they saw the surprising glory of Christ, and of the two men that were with him, insomuch that they knew not what to think, or say; and so they were when they entered into the cloud, and still more upon hearing the voice of God himself, even though it was a voice of love, grace, and mercy; see Deut 5:24. But yet they were not struck with so much amazement and surprise, as not to know what was said; for they distinctly heard the words, rightly understood, and faithfully related them; from whom the evangelists had them, and which Peter perfectly remembered, and recorded many years after.
17:717:7: Եւ մատուցեալ Յիսուս բո՛ւռն եհար զնոցանէ՝ եւ ասէ. Յո՛տն կացէք՝ եւ մի՛ երկնչիք։
7 Եւ Յիսուս, մօտենալով, դիպաւ նրանց ու ասաց. «Ոտքի՛ ելէք եւ մի՛ վախեցէք»
7 Յիսուս մօտենալով դպաւ անոնց ու ըսաւ. «Ելէ՛ք, մի՛ վախնաք»։
Եւ մատուցեալ Յիսուս բուռն եհար զնոցանէ եւ ասէ. Յոտն կացէք եւ մի՛ երկնչիք:

17:7: Եւ մատուցեալ Յիսուս բո՛ւռն եհար զնոցանէ՝ եւ ասէ. Յո՛տն կացէք՝ եւ մի՛ երկնչիք։
7 Եւ Յիսուս, մօտենալով, դիպաւ նրանց ու ասաց. «Ոտքի՛ ելէք եւ մի՛ վախեցէք»
7 Յիսուս մօտենալով դպաւ անոնց ու ըսաւ. «Ելէ՛ք, մի՛ վախնաք»։
zohrab-1805▾ eastern-1994▾ western am▾
17:77: Но Иисус, приступив, коснулся их и сказал: встаньте и не бойтесь.
17:7  καὶ προσῆλθεν ὁ ἰησοῦς καὶ ἁψάμενος αὐτῶν εἶπεν, ἐγέρθητε καὶ μὴ φοβεῖσθε.
17:7. καὶ (And) προσῆλθεν (it-had-came-toward,"ὁ (the-one) Ἰησοῦς (an-Iesous,"καὶ (and) ἁψάμενος ( having-fastened ) αὐτῶν (of-them) εἶπεν (it-had-said,"Ἐγέρθητε (Ye-should-have-been-roused) καὶ (and) μὴ (lest) φοβεῖσθε . ( ye-should-fearee-unto )
17:7. et accessit Iesus et tetigit eos dixitque eis surgite et nolite timereAnd Jesus came and touched them: and said to them: Arise, and fear not.
7. And Jesus came and touched them and said, Arise, and be not afraid.
And Jesus came and touched them, and said, Arise, and be not afraid:

7: Но Иисус, приступив, коснулся их и сказал: встаньте и не бойтесь.
17:7  καὶ προσῆλθεν ὁ ἰησοῦς καὶ ἁψάμενος αὐτῶν εἶπεν, ἐγέρθητε καὶ μὴ φοβεῖσθε.
17:7. et accessit Iesus et tetigit eos dixitque eis surgite et nolite timere
And Jesus came and touched them: and said to them: Arise, and fear not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:7: Jesus came and touched them - Exactly parallel to this account is Dan 8:18, I was in a deep sleep, i.e. (a trance) on my face towards the ground; but he Touched me, and set me upright. From Jesus alone are we to expect Divine communications, and by his power only are we able to bear and improve them. It is very likely that this transfiguration took place in the night, which was a more proper season to show forth its glory than the day time, in which a part of the splendor must necessarily be lost by the presence of the solar light. Besides, St. Luke, Luk 9:37, expressly says, that it was on the next day after the transfiguration that our Lord came down from the mount.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:7: touched: Dan 8:18, Dan 9:21, Dan 10:10, Dan 10:18; Rev 1:17
Arise: Luk 24:5; Act 9:6
John Gill
17:7 And Jesus came and touched them,.... The disciples were at some little distance from Christ, but he observing the fear and surprise they were in, came to their relief and assistance; which he did not disdain to give, notwithstanding the glory he was covered with; but acts the part of a mediator between God and them, and lays hold on them to raise them up, whom the majesty of God's voice had cast down: the Persic version renders it, "he came and brought them to themselves"; who were just fainting and swooning away, at the awfulness of the voice:
and said, arise, and be not afraid: it is not the voice of an angry God, but of God well pleased with me, and in me with you; it is the voice of my God, and your God, of my Father, and your Father; arise, stand on your feet, take heart, and be of good courage, no hurt will come to you.
John Wesley
17:7 Be not afraid - And doubtless the same moment he gave them courage and strength.
17:817:8: Ամբարձին զաչս իւրեանց, եւ ո՛չ զոք տեսին՝ բայց միայն զՅիսուս։
8 Նրանք աչքները բարձրացրին եւ Յիսուսից բացի ոչ ոքի չտեսան:
8 Աչքերնին վերցուցին ու մէկը չտեսան, բայց միայն Յիսուսը։
Ամբարձին զաչս իւրեանց եւ ոչ զոք տեսին` բայց միայն զՅիսուս:

17:8: Ամբարձին զաչս իւրեանց, եւ ո՛չ զոք տեսին՝ բայց միայն զՅիսուս։
8 Նրանք աչքները բարձրացրին եւ Յիսուսից բացի ոչ ոքի չտեսան:
8 Աչքերնին վերցուցին ու մէկը չտեսան, բայց միայն Յիսուսը։
zohrab-1805▾ eastern-1994▾ western am▾
17:88: Возведя же очи свои, они никого не увидели, кроме одного Иисуса.
17:8  ἐπάραντες δὲ τοὺς ὀφθαλμοὺς αὐτῶν οὐδένα εἶδον εἰ μὴ αὐτὸν ἰησοῦν μόνον.
17:8. ἐπάραντες ( Having-lifted-upon ) δὲ (moreover) τοὺς (to-the-ones) ὀφθαλμοὺς (to-eyes) αὐτῶν (of-them) οὐδένα (to-not-moreover-one) εἶδον (they-had-seen) εἰ (if) μὴ (lest) αὐτὸν (to-it) Ἰησοῦν (to-an-Iesous) μόνον. (to-alone)
17:8. levantes autem oculos suos neminem viderunt nisi solum IesumAnd they lifting up their eyes, saw no one, but only Jesus.
8. And lifting up their eyes, they saw no one, save Jesus only.
And when they had lifted up their eyes, they saw no man, save Jesus only:

8: Возведя же очи свои, они никого не увидели, кроме одного Иисуса.
17:8  ἐπάραντες δὲ τοὺς ὀφθαλμοὺς αὐτῶν οὐδένα εἶδον εἰ μὴ αὐτὸν ἰησοῦν μόνον.
17:8. levantes autem oculos suos neminem viderunt nisi solum Iesum
And they lifting up their eyes, saw no one, but only Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8 (Мк IX:8 — со значительной разницей в выражениях). Здесь мелкая подробность, указывающая на реальность события. О том, что было бы более важно и для нас интересно, евангелисты молчат. В настоящем случае было бы достаточно, если бы евангелист Матфей окончил свою речь 7 стихом. Но он не сделал так, а добавил ст. 8, живописно изобразив происходившее. — Историческая действительность события лучшими экзегетами признается вполне. Оно связано определенными признаками с тем, что было раньше, т. е. с исповеданием Петра, и имеет близкую связь с тем, о чем рассказывается дальше. Событие не может быть выделено из контекста без того, чтобы не образовался пробел. В точности согласный во всех подробностях рассказ синоптиков подтверждается намеком четвертого евангелиста, который, правда, прямо не говорит о преображении, хотя и был сам его свидетелем, но ясно на него намекает, Ин I:14. А другой очевидец прямо сообщает о нем, 2 Пет I:16–18. «Истина это, или ложь, или отчасти то и другое, — это преображение на горе Ермон? — спрашивает Эдершейм. — Одно, по крайней мере, несомненно: если это истинный рассказ, то в нем не говорится только о субъективном видении без объективной реальности. Но в этом случае было бы не только трудно, но и невозможно отделить одну часть рассказа от другой, — явление Моисея и Илии и преображение Господа, и приписать последнему объективную реальность, первое считать только видением». Попытки представить видение мифом или истолковать его на рационалистических началах, по словам Эдершейма, несостоятельны.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:8: they saw: Mar 9:8; Luk 9:36; Act 12:10, Act 12:11
John Gill
17:8 And when they had lift up their eyes,.... And "looked round about", as Mark says, to see whether the same objects still continued, as Moses and Elias; and the bright cloud:
they saw no man; neither Moses nor Elias, who were both gone: signifying, that though the law and the prophets were till this time, they were now finished and completed, and the Mosaic economy was to be no more; as these men appeared no more after, nor will they till the second coming of Christ. And Mark has it, "they saw no man any more"; that is, these men any more, neither then, nor afterwards, "save Jesus only". Mark adds, "with themselves"; in the same form as before his transfiguration. Christ is the only Mediator, Saviour, and Redeemer; the only Prophet, Priest, and King; and who only is to be, and can be beheld as such; and who does, and will abide with his people; and helps, comforts, and saves them, when none else can. Luke observes, that "when the voice was past, Jesus was found alone"; which was so ordered, that it might be a clear case, that this voice was only concerning Christ, and not either Moses or Elias.
17:917:9: Եւ մինչդեռ իջանէին ՚ի լեռնէ անտի, պատուիրեաց նոցա Յիսուս՝ եւ ասէ. Մի՛ ումեք ասիցէք զտեսիլդ զայդ, մինչեւ Որդի մարդոյ ՚ի մեռելոց յարիցէ[316]։ [316] Օրինակ մի. Եւ մինչ իջանէին նոքա ՚ի լեռնէն, պատ՛՛։ ՚Ի բազումս պակասի. Զտեսիլդ զայդ։
9 Եւ մինչ լեռից իջնում էին, Յիսուս նրանց պատուիրեց ու ասաց. «Այդ տեսիլքը մարդու չասէք, մինչեւ որ մարդու Որդին մեռելներից յարութիւն առնի»
9 Երբ լեռնէն վար կ’իջնէին, Յիսուս պատուիրեց անոնց ու ըսաւ. «Այդ տեսիլքը մարդու մի՛ պատմէք, մինչեւ Որդին մարդոյ մեռելներէն յարութիւն առնէ»։
Եւ մինչդեռ իջանէին ի լեռնէ անտի, պատուիրեաց նոցա Յիսուս եւ ասէ. Մի՛ ումեք ասիցէք զտեսիլդ, մինչեւ Որդի մարդոյ ի մեռելոց յարիցէ:

17:9: Եւ մինչդեռ իջանէին ՚ի լեռնէ անտի, պատուիրեաց նոցա Յիսուս՝ եւ ասէ. Մի՛ ումեք ասիցէք զտեսիլդ զայդ, մինչեւ Որդի մարդոյ ՚ի մեռելոց յարիցէ[316]։
[316] Օրինակ մի. Եւ մինչ իջանէին նոքա ՚ի լեռնէն, պատ՛՛։ ՚Ի բազումս պակասի. Զտեսիլդ զայդ։
9 Եւ մինչ լեռից իջնում էին, Յիսուս նրանց պատուիրեց ու ասաց. «Այդ տեսիլքը մարդու չասէք, մինչեւ որ մարդու Որդին մեռելներից յարութիւն առնի»
9 Երբ լեռնէն վար կ’իջնէին, Յիսուս պատուիրեց անոնց ու ըսաւ. «Այդ տեսիլքը մարդու մի՛ պատմէք, մինչեւ Որդին մարդոյ մեռելներէն յարութիւն առնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:99: И когда сходили они с горы, Иисус запретил им, говоря: никому не сказывайте о сем видении, доколе Сын Человеческий не воскреснет из мертвых.
17:9  καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους ἐνετείλατο αὐτοῖς ὁ ἰησοῦς λέγων, μηδενὶ εἴπητε τὸ ὅραμα ἕως οὖ ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἐγερθῇ.
17:9. Καὶ (And) καταβαινόντων ( of-stepping-down ) αὐτῶν (of-them) ἐκ (out) τοῦ (of-the-one) ὄρους (of-a-jut) ἐνετείλατο ( it-finished-in ) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"λέγων (forthing,"Μηδενὶ (Unto-lest-moreover-one) εἴπητε (ye-might-have-had-said) τὸ (to-the-one) ὅραμα (to-a-discerning-to) ἕως (unto-if-which) οὗ (of-which) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἐκ (out) νεκρῶν ( of-en-deaded ) ἐγερθῇ. (it-might-have-been-roused)
17:9. et descendentibus illis de monte praecepit Iesus dicens nemini dixeritis visionem donec Filius hominis a mortuis resurgatAnd as they came down from the mountain, Jesus charged them, saying: Tell the vision to no man, till the Son of man be risen from the dead.
9. And as they were coming down from the mountain, Jesus commanded them, saying, Tell the vision to no man, until the Son of man be risen from the dead.
And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead:

9: И когда сходили они с горы, Иисус запретил им, говоря: никому не сказывайте о сем видении, доколе Сын Человеческий не воскреснет из мертвых.
17:9  καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους ἐνετείλατο αὐτοῖς ὁ ἰησοῦς λέγων, μηδενὶ εἴπητε τὸ ὅραμα ἕως οὖ ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἐγερθῇ.
17:9. et descendentibus illis de monte praecepit Iesus dicens nemini dixeritis visionem donec Filius hominis a mortuis resurgat
And as they came down from the mountain, Jesus charged them, saying: Tell the vision to no man, till the Son of man be risen from the dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 (Мк IX:9; Лк IX:36). Матфей передает собственные слова Спасителя (во вносных знаках), Марк излагает их своими словами в виде так называемой косвенной речи. Лука же указывает только на результат запрещения, говоря, что ученики «умолчали и никому не говорили в те дни о том, что видели». Причиной запрещения рассказывать о преображении, как обыкновенно в таких случаях, отцы и церковные писатели считают смиренномудрие и вместе с тем нежелание соблазнять тех, которые, узнав о преображении, увидели бы после Христа распятым. Может быть, и так. Но, по-видимому, вероятнее думать, что рассказ о преображении мог показаться не только истинным, но и понятным только по своей связи с воскресением. Поэтому о нем и можно было рассказывать только после воскресения. В такую именно связь поставляет оба эти события Сам Спаситель. Невероятно, чтобы причиною запрещения было то, что Иисус Христос хотел отклонить учеников и народ от ложных ожиданий пришествия Илии.
Adam Clarke: Commentary on the Bible - 1831
17:9: Tell the vision to no man - See the note on Mat 16:20; and farther observe, that as this transfiguration was intended to show forth the final abolition of the whole ceremonial law, it was necessary that a matter which could not fail to irritate the Jewish rulers and people should be kept secret, till Jesus had accomplished vision and prophecy by his death and resurrection.
The whole of this emblematic transaction appears to me to be intended to prove,
1st. The reality of the world of spirits, and the immortality of the soul.
2dly. The resurrection of the body, and the doctrine of future rewards and punishments, see Mat 16:27.
3dly. The abolition of the Mosaic institutions, and, the fulfillment of the predictions of the prophets relative to the person, nature, sufferings, death, and resurrection of Christ, and the glory that should follow.
4thly. The establishment of the mild, light-bringing, and life-giving Gospel of the Son of God. And
5thly. That as the old Jewish covenant and Mediatorship had ended, Jesus was now to be considered as the sole Teacher, the only availing offering for sin, and the grand Mediator between God and man.
There are many very useful remarks on this transaction, by the late venerable Bp. Porteus.
Albert Barnes: Notes on the Bible - 1834
17:9: Tell the vision to no man - This vision was designed particularly to confirm them in the truth that he was the Messiah. While he was with them it was unnecessary that they should relate what they had seen. When he was crucified they would need this evidence that he was the Christ. Then they were to use it. There were three witnesses of it as many as the law required Deu 17:6; Heb 10:28, and the proof that he was the Messiah was clear. Besides, if they had told it then, it would have provoked the Jews and endangered his life. His time was not yet come.
Vision - Sight; appearance. What they had seen on the mount.
Charged them - Gave them a commandment.
The sole design of this transfiguration was to convince them that he was the Christ; that he was greater than the greatest of the prophets; that he was the Son of God.
Mark adds Mar 9:10, "they kept that saying with themselves, questioning one with another what the rising from the dead should mean." The Pharisees believed that the dead would rise, and there is no doubt that the disciples believed it; but their views were not clear, and, in particular, they did not understand what he meant by his rising from the dead. They do not appear to have understood, though he had told them Mar 12:40 that he would rise after three days.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:9: Jesus: Mat 16:20; Mar 8:30, Mar 9:9, Mar 9:10; Luk 8:56, Luk 9:21, Luk 9:22
until: Mat 17:23, Mat 16:21; Luk 18:33, Luk 18:34, Luk 24:46, Luk 24:47
Geneva 1599
17:9 And as they came down from the mountain, Jesus charged them, saying, Tell the (e) vision to no man, until the Son of man be risen again from the dead.
(e) Which they saw, otherwise the word used in this place is usually used in referring to that which is seen in a dream.
John Gill
17:9 And as they came down from the mountain,.... Where all these things had been transacted,
Jesus charged them, saying, tell the vision to no man: by the "vision" is meant, as it is explained in Mark, "what things they had seen"; as Moses and Elias, and the bright cloud that overshadowed them, and Christ transfigured before them, in a surprising, glorious manner. These Christ strictly ordered Peter, James, and John, to speak of to no man whatever; no, not their fellow disciples; who either would be apt to disbelieve them, on account of the greatness of them, as Thomas did the resurrection of Christ afterwards; or lest they should be troubled and displeased, that they were not admitted to the same sight; and especially not to the multitude, or to any other person,
until the son of man be risen again from the dead; meaning himself and his resurrection, when such proof would be given of his mission, authority, and glory, which would make this account more easy to be believed: besides, he had told the Jews, that no sign, that is, from heaven, as this voice was, should be given, but the sign of the Prophet Jonas; referring to his resurrection, which would be a sure testimony of the truth of his Messiahship. This order of Christ was strictly observed by the disciples; for Luke, says, "they kept it close"; to themselves, in their own breasts; it lay concealed between these three; "and told no man in those days, any of those things which they had seen": and Mark says, "they kept that saying within themselves"; only as he adds, they were "questioning one with another, what the rising from the dead should mean": for they were not yet reconciled to the Messiah's dying, which was contrary to their expectation of a temporal kingdom; and therefore could not tell what to make of his rising again, whether this had not some secret, mystical meaning; for of his resurrection from the dead, in a literal sense, they had no notion; though it was foretold in the writings of the Old Testament, and had been so lately affirmed by Christ himself.
John Wesley
17:9 Tell the vision to no man - Not to the rest of the disciples, lest they should be grieved and discouraged because they were not admitted to the sight: nor to any other persons, lest it should enrage some the more, and his approaching sufferings shall make others disbelieve it; till the Son of man be risen again - Till the resurrection should make it credible, and confirm their testimony about it.
17:1017:10: Հարցին ցնա աշակերտքն եւ ասեն. Զիա՞րդ դպիրքն ասեն, եթէ Եղիայի՛ նախ պա՛րտ է գալ։
10 Աշակերտները նրան հարցրին եւ ասացին. «Հապա ինչո՞ւ օրէնսգէտներն ասում են, թէ նախ Եղիան պիտի գայ»
10 Աշակերտները իրեն հարցուցին. «Ինչո՞ւ համար դպիրները կ’ըսեն թէ ‘Պէտք է որ առաջ Եղիան գայ’»։
Հարցին ցնա աշակերտքն եւ ասեն. Զիա՞րդ դպիրքն ասեն եթէ Եղիայի նախ պարտ է գալ:

17:10: Հարցին ցնա աշակերտքն եւ ասեն. Զիա՞րդ դպիրքն ասեն, եթէ Եղիայի՛ նախ պա՛րտ է գալ։
10 Աշակերտները նրան հարցրին եւ ասացին. «Հապա ինչո՞ւ օրէնսգէտներն ասում են, թէ նախ Եղիան պիտի գայ»
10 Աշակերտները իրեն հարցուցին. «Ինչո՞ւ համար դպիրները կ’ըսեն թէ ‘Պէտք է որ առաջ Եղիան գայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1010: И спросили Его ученики Его: как же книжники говорят, что Илии надлежит придти прежде?
17:10  καὶ ἐπηρώτησαν αὐτὸν οἱ μαθηταὶ λέγοντες, τί οὗν οἱ γραμματεῖς λέγουσιν ὅτι ἠλίαν δεῖ ἐλθεῖν πρῶτον;
17:10. Καὶ (And) ἐπηρώτησαν (they-upon-entreated-unto) αὐτὸν (to-it,"οἱ (the-ones) μαθηταὶ (learners," λέγοντες ( forthing ,"Τί (To-what-one) οὖν (accordingly) οἱ (the-ones) γραμματεῖς (letterers-of) λέγουσιν (they-fortheth) ὅτι (to-which-a-one) Ἠλείαν (to-a-Heleias) δεῖ (it-bindeth) ἐλθεῖν (to-have-had-came) πρῶτον; (to-most-before?"
17:10. et interrogaverunt eum discipuli dicentes quid ergo scribae dicunt quod Heliam oporteat primum venireAnd his disciples asked him, saying: Why then do the scribes say that Elias must come first?
10. And his disciples asked him, saying, Why then say the scribes that Elijah must first come?
And his disciples asked him, saying, Why then say the scribes that Elias must first come:

10: И спросили Его ученики Его: как же книжники говорят, что Илии надлежит придти прежде?
17:10  καὶ ἐπηρώτησαν αὐτὸν οἱ μαθηταὶ λέγοντες, τί οὗν οἱ γραμματεῖς λέγουσιν ὅτι ἠλίαν δεῖ ἐλθεῖν πρῶτον;
17:10. et interrogaverunt eum discipuli dicentes quid ergo scribae dicunt quod Heliam oporteat primum venire
And his disciples asked him, saying: Why then do the scribes say that Elias must come first?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10 (Мк IX:10, 11). Вопрос, предложенный учениками во время схождения с горы, предполагает, что учение книжников, по которому до учреждения мессианского царства придет Илия, находилось в противоречии с тем, что ученики только что пережили, или с мыслями, какие появились у них вследствие преображения. Не явление Илии само по себе, а немедленное после явления исчезновение его, казалось, противоречило учению раввинов. Где же было место для деятельности Илии, когда Христос должен был скоро умереть и воскреснуть? На основании слов Мал III:24 ожидали, что Илия не только обратит отдельных израильтян и приготовит их ко дню откровения, но и будет содействовать восстановлению всей нации.
Adam Clarke: Commentary on the Bible - 1831
17:10: His disciples - instead of His disciples, some MSS., with the Coptic, Armenian, Vulgate, all the Itala except two, and Origen, read simply, οι μαθηται, The disciples, i.e. those only who had been with him on the mount, Peter, James, and John.
Why then say the scribes that Elias must first come? - As the disciples saw that Elijah returned to heaven, knowing the tradition of the elders, and the prophecy on which the tradition was founded, Mal 4:5, Mal 4:6, Behold I send you Elijah the prophet, before the great and terrible day of the Lord shall come; and he shall turn the hearts, etc., it was natural enough for them to inquire what the meaning of the tradition, and the intention of the prophecy, were.
Albert Barnes: Notes on the Bible - 1834
17:10: See also Mar 9:11-13.
Why then say the scribes ... - The disciples appear to have been satisfied now that he was the Messiah. The transfiguration had taken away all their doubts, but they recollected that it was a common doctrine among the Jews that Elijah would appear before the Messiah came, and they did not then recollect that he had appeared. To this difficulty the word then refers. "We are satisfied that thou art the Christ, but Elijah has not yet come, as was expected; what, then, is the meaning of the common opinions of our learned men, the scribes? Were they right or wrong in their expectation of Elijah?" See the notes at Mat 11:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:10: Why: Mat 17:3, Mat 17:4, Mat 11:14, Mat 27:47-49; Mal 4:5, Mal 4:6; Mar 9:11; Joh 1:21, Joh 1:25
John Gill
17:10 And his disciples asked him, saying,.... That is, these three, Peter, James, and John, before they came to the rest; whilst they were going down the mountain, or from it, to the place where the others were; for the rest knew nothing of the appearance of Elias, and so cannot be thought to join in a question concerning him.
Why then say the Scribes, that Elias must first come? That is, come before the Messiah comes; for certain it is, that this was the sense of the Scribes, as it was of the ancient Jews, and is still the opinion of the modern ones. They say (h),
"that in the second year of Ahaziah, Elias was hid; nor will he appear, till the Messiah comes; then he will appear, and will be hid a second time; and then will not appear, till Gog and Magog come.''
And they expressly affirm (i), that
"before the coming of the son of David, , "Elias will come to bring the good news" of it.''
And this, they say (k), will be one day before the coming of the Messiah. And Maimonides (l) observes,
"that there are of their wise men that say, , "that before the coming of the Messiah, Elias shall come".''
So Trypho the Jew, the same with R. Tarphon, so often mentioned in Talmudic writings, disputing with Justin Martyr, tells him (m), that the Messiah,
"shall not know himself, nor have any power, "till Elias comes", and anoints him, and makes him known to all.''
And hence the Targumist (n) often speaks of Messiah and Elias as together, and of things done by them; and in their prayers, petitions are put for them, as to come together (o): this is founded upon a mistaken sense of Mal 4:5 and which is the general sense of their commentators (p). Now the Scribes made use of this popular sense, to disprove Jesus being the Messiah: they argued, that if he was the Messiah, Elias would be come; but whereas he was not come, therefore he could not be the Messiah. The disciples having just now seen Elias, are put in mind of this tenet of the Scribes, and of their use of it; and inquire of Christ, not so much about the truth of it, and the reason of their imbibing it, as why they were suffered to make use of it, to his disadvantage; and especially why they, the disciples, should be forbid publishing what they had seen; whereas, were they allowed to divulge this vision, and bear their testimony to this truth, that Elias had appeared, and they had seen him, it might be a means of stopping the mouths of these Scribes; and of convicting men of the truth of the Messiahship of Jesus, upon their own principles, and of confirming them that believed it: or else the sense is, whereas they had seen Elias, and he was gone again, without making any public appearance in the nation, their question is, how came the Scribes to say, that he should come first? and if there was any truth in this, how came it to pass, that he did not come sooner, even before Christ came in the flesh; and inasmuch as he did now appear, why he did not appear more publicly, as the person that was to come, at least, before the setting up of the kingdom and glory of the Messiah; which they might hope were at hand, and that Elias was come to usher it in: but that he did not appear publicly, and they were not allowed to speak of it, they wanted to know Christ's sense of these things; and took this opportunity as they came from the mountain, to converse with him about it.
(h) Seder Olam Rabba, p. 45, 46. (i) Gloss. in T. Bab. Erubin, fol. 43. 2. (k) R. Abraham ben David in Misn. Ediot, c. 8. sect. 7. (l) Hilch. Melacim, c. 12. sect. 2. (m) Dialog. cum Tryph. p. 226. (n) In Exod. xl. 10. Deut. xxx. 4. & Lam. iv. 22. (o) Seder Tephillot, fol. 56. 2. & 128. 2. (p) Aben Ezra, Kimchi, & Abarbinel in loc.
John Wesley
17:10 Why then say the scribes, that Elijah must come first - Before the Messiah? If no man is to know of his coming? Should we not rather tell every man, that he is come, and that we have seen him, witnessing to thee as the Messiah?
17:1117:11: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Եղիա՝ գա՛յ, եւ հաստատեսցէ՛ զամենայն։
11 Յիսուս պատասխանեց եւ ասաց նրանց. «Եղիան կը գայ եւ կը վերահաստատի ամէն ինչ
11 Պատասխան տուաւ Յիսուս ու ըսաւ անոնց. «Յիրաւի առաջ Եղիան կու գայ եւ ամէն բան կարգի կը դնէ։
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Եղիա գայ եւ հաստատեսցէ զամենայն:

17:11: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Եղիա՝ գա՛յ, եւ հաստատեսցէ՛ զամենայն։
11 Յիսուս պատասխանեց եւ ասաց նրանց. «Եղիան կը գայ եւ կը վերահաստատի ամէն ինչ
11 Պատասխան տուաւ Յիսուս ու ըսաւ անոնց. «Յիրաւի առաջ Եղիան կու գայ եւ ամէն բան կարգի կը դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1111: Иисус сказал им в ответ: правда, Илия должен придти прежде и устроить всё;
17:11  ὁ δὲ ἀποκριθεὶς εἶπεν, ἠλίας μὲν ἔρχεται καὶ ἀποκαταστήσει πάντα·
17:11. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said,"Ἠλείας (A-Heleias) μὲν (indeed) ἔρχεται ( it-cometh ) καὶ (and) ἀποκαταστήσει (it-shall-stand-down-off) πάντα : ( to-all )
17:11. at ille respondens ait eis Helias quidem venturus est et restituet omniaBut he answering, said to them: Elias indeed shall come, and restore all things.
11. And he answered and said, Elijah indeed cometh, and shall restore all things:
And Jesus answered and said unto them, Elias truly shall first come, and restore all things:

11: Иисус сказал им в ответ: правда, Илия должен придти прежде и устроить всё;
17:11  ὁ δὲ ἀποκριθεὶς εἶπεν, ἠλίας μὲν ἔρχεται καὶ ἀποκαταστήσει πάντα·
17:11. at ille respondens ait eis Helias quidem venturus est et restituet omnia
But he answering, said to them: Elias indeed shall come, and restore all things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 (Мк IX:12 — подробнее). Русский перевод этого стиха неточен. У Матфея вместо «надлежит», как у Марка, поставлено подчеркнутое «должен». Буквально: Илия приходит и восстановит все. Неточен и славянский перевод рассматриваемого стиха у Матфея: «Илия убо приидет прежде». — В словах Спасителя содержится ответ на вопрос учеников. Сначала формулируется переданное учениками мнение книжников, а затем Спаситель поправляет его в следующем стихе. То, что говорят книжники, справедливо; но не о том Илии, который явился во время преображения, а о другом.
Adam Clarke: Commentary on the Bible - 1831
17:11: Elias - shall first come, and restore all things - Or will reform, απ;#x3bf;καταστησει; this word our Lord quotes from the Septuagint; who render the Hebrew והשוב לב אבות על בנים vehesheb leb aboth al banim, he will cause the heart of the fathers to turn to the children, by, ος αποκαταστησει καρδιαν πατρος προς υιον, who will convert, or restore, the heart of the father to the son. We are not therefore to understand the version of the Septuagint quoted by our Lord in any other sense than the Hebrew will allow. No fanciful restoration of all men, devils and damned spirits, is spoken of as either being done, or begun, by the ministry of John; but merely that he should preach a doctrine tending to universal reformation of manners, and should be greatly successful: see Mat 3:1-7, and especially Luk 3:3-15, where we find that a general reformation had taken place,
1. among the common people;
2. among the tax-gatherers; and
3. among the soldiers.
And as John announced the coming Christ, who was to baptize with the Holy Ghost, i.e. to enlighten, change, and purify the heart, that the reform might be complete, both outward and inward, he may be said, in the strictest sense of the word, to have fulfilled the prophecy: and that he was the Elijah mentioned by Malachi, the words of Gabriel to the virgin Mary prove; Luk 1:17. And he (John) shall go before him (Christ) in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, etc.; and that his ministry was powerfully effectual for this purpose, we have already seen.
Albert Barnes: Notes on the Bible - 1834
17:11
Elias truly shall first come, and restore all things - He did not mean by this that Elijah was yet to come, for he tells them immediately Mat 17:12 that he had come; but he meant to affirm that it was a true doctrine which the scribes taught, that Elijah would appear before the coming of the Messiah. To "restore" means to put into the former situation. See Mat 12:13. Hence, it means to heal, to correct, to put in proper order. Here it means that Elijah would put things in a proper state; he would be the instrument of reforming the people, or of restoring them, in some measure, to proper notions about the Messiah and preparing them for his coming. Before the coming of John their views were erroneous, their expectations were worldly, and their conduct were exceedingly depraved. He corrected many of their notions about the Messiah (see mat 3), and he was the instrument of an extensive reformation, and thus restored them, in some degree, to correct views of their own system and of the Messiah, and to a preparation for his advent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:11: and restore: Mal 4:6; Luk 1:16, Luk 1:17, Luk 3:3-14; Act 3:21
John Gill
17:11 And Jesus answered and said unto them,.... By way of concession,
Elias truly shall first come: this is indeed a tenet of the Scribes, and it is also certain, that there is a prophecy in Mal 4:5 of the coming of Elias; of one that goes under that name, not of Elias the Tishbite, in person, but of one that was to come in his power and spirit,
and restore all things. The Syriac and Persic versions render it, "shall perfect, or complete all things", that are prophesied of him; and shall put a period to the law and the prophets, and close the Mosaic economy, and direct persons to Christ; in whom are the perfection of the law, and the fulfilling of the prophets. The Arabic version reads it, "he shall teach you all things"; the whole of the Gospel being to be reduced to these two heads, repentance towards God, and faith in Christ; both which were taught by the true Elias: but the truest sense of the phrase is to be learned out of Mal 4:6. "He shall restore, he shall turn all things, the heart of the fathers to the children, and the heart of the children to their fathers"; and as this is explained in Lk 1:17 "he shall turn the disobedient to the wisdom of the just, and make ready a people prepared for the Lord": which is other, and better sort of work, than what the Jews assign to their Elias, whom they expect, and whom they make to be a restorer of all things, in their way: they often speak of his purifying (q) of things, or pronouncing things pure, that were defiled; and among others, that he will purify bastards, and "restore them" to the congregation of the Lord (r). Though Maimonides (s) denies, that when he comes he will pronounce defiled that which is pure, or pronounce pure, that which is defiled. They pretend (t), that he is now employed, and very busy, in writing everything that is done in every age; so that when he comes, he will be able to give an account of everything: and nothing is more common with them, than to say concerning any matter, that there is any doubt or difficulty about it (u), , "let it be left till Elias comes".
(q) T. Bab. Chagiga, fol. 25. 1. & Becorot, fol. 33. 2. & 34. 1. (r) Kimchi in Zech. ix. 6. (s) Hilchot Melacim, c. 12. sect. 2. Vid. Misn. Ediot, c. 8. sect. 7. & Maimon & Bartenora in ib. (t) Seder Olam Rabba, p 46. (u) Misn. Bava Metzia, c. 1. sect. 8. T. Bab. Bava Metzia, fol. 3. 1. & 37. 1. & Bava Bathra, fol. 94. 1.
John Wesley
17:11 Regulate all things - In order to the coming of Christ.
17:1217:12: Այլ ասե՛մ ձեզ՝ զի եւ Եղիա եկեալ իսկ է. եւ ո՛չ ծանեան զնա, այլ արարին ընդ նա՝ զոր ինչ կամեցան. նոյնպէս եւ Որդի՛ մարդոյ չարչարելո՛ց է ՚ի նոցանէ[317]։ [317] ՚Ի բազումս պակասի. Զի եւ Եղիա եկեալ։ Ոսկան. Արարին ընդ նմա։ Ուր ոմանք. Ընդ նա զոր կամեցան։
12 բայց ձեզ ասում եմ, որ Եղիան արդէն իսկ եկել է. բայց նրան չճանաչեցին, այլ, ինչ որ կամեցան, արեցին նրան. նոյնպէս եւ մարդու Որդին նրանց ձեռքով չարչարուելու է»
12 Բայց ձեզի կ’ըսեմ թէ Եղիան արդէն եկած է եւ զանիկա չճանչցան, հապա ինչ որ ուզեցին ըրին անոր. նոյնպէս ալ Որդին մարդոյ անոնցմէ պիտի չարչարուի»։
Այլ ասեմ ձեզ, զի Եղիա եկեալ իսկ է. եւ ոչ ծանեան զնա, այլ արարին ընդ նա զոր ինչ կամեցան, նոյնպէս եւ Որդի մարդոյ չարչարելոց է ի նոցանէ:

17:12: Այլ ասե՛մ ձեզ՝ զի եւ Եղիա եկեալ իսկ է. եւ ո՛չ ծանեան զնա, այլ արարին ընդ նա՝ զոր ինչ կամեցան. նոյնպէս եւ Որդի՛ մարդոյ չարչարելո՛ց է ՚ի նոցանէ[317]։
[317] ՚Ի բազումս պակասի. Զի եւ Եղիա եկեալ։ Ոսկան. Արարին ընդ նմա։ Ուր ոմանք. Ընդ նա զոր կամեցան։
12 բայց ձեզ ասում եմ, որ Եղիան արդէն իսկ եկել է. բայց նրան չճանաչեցին, այլ, ինչ որ կամեցան, արեցին նրան. նոյնպէս եւ մարդու Որդին նրանց ձեռքով չարչարուելու է»
12 Բայց ձեզի կ’ըսեմ թէ Եղիան արդէն եկած է եւ զանիկա չճանչցան, հապա ինչ որ ուզեցին ըրին անոր. նոյնպէս ալ Որդին մարդոյ անոնցմէ պիտի չարչարուի»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1212: но говорю вам, что Илия уже пришел, и не узнали его, а поступили с ним, как хотели; так и Сын Человеческий пострадает от них.
17:12  λέγω δὲ ὑμῖν ὅτι ἠλίας ἤδη ἦλθεν, καὶ οὐκ ἐπέγνωσαν αὐτὸν ἀλλὰ ἐποίησαν ἐν αὐτῶ ὅσα ἠθέλησαν· οὕτως καὶ ὁ υἱὸς τοῦ ἀνθρώπου μέλλει πάσχειν ὑπ᾽ αὐτῶν.
17:12. λέγω (I-forth) δὲ (moreover) ὑμῖν (unto-ye) ὅτι (to-which-a-one) Ἠλείας (a-Heleias) ἤδη (which-then) ἦλθεν, (it-had-came) καὶ (and) οὐκ (not) ἐπέγνωσαν (they-had-acquainted-upon) αὐτὸν (to-it,"ἀλλὰ (other) ἐποίησαν (they-did-unto) ἐν (in) αὐτῷ (unto-it) ὅσα ( to-which-a-which ) ἠθέλησαν: (they-determined) οὕτως (unto-the-one-this) καὶ (and) ὁ (the-one) υἱὸς (a-son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) μέλλει (it-impendeth) πάσχειν (to-experience) ὑπ' (under) αὐτῶν. (of-them)
17:12. dico autem vobis quia Helias iam venit et non cognoverunt eum sed fecerunt in eo quaecumque voluerunt sic et Filius hominis passurus est ab eisBut I say to you, that Elias is already come, and they knew him not, But have done unto him whatsoever they had a mind. So also the Son of man shall suffer from them.
12. but I say unto you, that Elijah is come already, and they knew him not, but did unto him whatsoever they listed. Even so shall the Son of man also suffer of them.
But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them:

12: но говорю вам, что Илия уже пришел, и не узнали его, а поступили с ним, как хотели; так и Сын Человеческий пострадает от них.
17:12  λέγω δὲ ὑμῖν ὅτι ἠλίας ἤδη ἦλθεν, καὶ οὐκ ἐπέγνωσαν αὐτὸν ἀλλὰ ἐποίησαν ἐν αὐτῶ ὅσα ἠθέλησαν· οὕτως καὶ ὁ υἱὸς τοῦ ἀνθρώπου μέλλει πάσχειν ὑπ᾽ αὐτῶν.
17:12. dico autem vobis quia Helias iam venit et non cognoverunt eum sed fecerunt in eo quaecumque voluerunt sic et Filius hominis passurus est ab eis
But I say to you, that Elias is already come, and they knew him not, But have done unto him whatsoever they had a mind. So also the Son of man shall suffer from them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 (Мк IX:13, — нет слов «и не узнали его» и опущен конец стиха). Иисус Христос говорит, что пришел Илия, разумея Иоанна Крестителя. Иоанн, не будучи Илией в собственном смысле, несомненно, пришел в духе и силе Илии (Лк I:17). В этом последнем смысле и называет Иоанна Илией Спаситель. Что Иоанн не был признан или, лучше, узнан, как Илия, это понятно. Затруднительнее понять выражение «поступили с ним, как хотели». Здесь, конечно, намек на исторические обстоятельства смерти Крестителя, но, может быть, и на противоположность жизни первого Илии и второго. С первым Илией люди не могли поступать, как хотели. Он был взят живым на небо. Иоанн — казнен.
Adam Clarke: Commentary on the Bible - 1831
17:12: Knew him not - Or, ουκ επιγνωσαν αυτον, They have not acknowledged him. That is, the Jewish rulers have not acknowledged him, did not receive him as the forerunner of the Messiah. But it appears that all the rest acknowledged him as such; and some, from the power and demonstration of his preaching, were inclined to think he was more, even the Messiah himself: see Luk 3:15.
Albert Barnes: Notes on the Bible - 1834
17:12
Elias is come already - That is, John the Baptist has come, in the spirit and power of Elias. See Luk 1:17.
They have done unto him whatsoever they listed - The word "list" is an old English word, signifying to choose, to desire, to be inclined. See Jdg 3:8. It means, here, that they had done to John as they pleased; that is, they had put him to death, Mat 14:10.
Mark adds Mar 9:12 that Jesus told them that it was "written of the Son of man that he must suffer many things, and be set at naught." This was written of him particularly in Isa 53:1-12. To be set at naught is to be esteemed as worthless or as nothing; to be cast out and despised. No prophecy was ever more strikingly fulfilled. See Luk 23:11, Luk 23:14-21. This narrative, with some additions, is found in Mark 9:14-29, and Luk 9:37-43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:12: and they: Mat 11:9-15, Mat 21:23-25, Mat 21:32; Mar 9:12, Mar 9:13, Mar 11:30-32; Luk 7:33; Joh 1:11; Joh 5:32-36; Act 13:24-28
but: Mat 11:2, Mat 14:3-10; Mar 6:14-28; Luk 3:19, Luk 3:20; Act 7:52
Likewise: Mat 16:21; Isa 53:3-12; Luk 9:21-25; Act 2:23, Act 3:14, Act 3:15, Act 4:10
John Gill
17:12 But I say unto you,.... A way of speaking used by Christ, when he opposes and contradicts any of the tenets of the Scribes and Pharisees; see Mt 5:22 "that Elias is come already"; the person that was signified by, and prophesied of, under the name of Elias: for Christ refers not to the late appearance of Elias on the mount, but to the coming of a certain person some time ago; who came in the power and spirit of Elias, and was the forerunner and harbinger of him, the Messiah; as was said of him he should, "and they knew him not"; that is, the Scribes and Pharisees, who believed that Elias would come before the Messiah; and yet when he who was designed by him was come, they knew him not, they did not know him to be the Elias; they knew him under the name of John the Baptist, and seemed pleased with his ministry for a while, but afterwards rejected his doctrine and baptism, which is referred to in the next clause:
but have done unto him whatsoever they listed; they did not believe what he said, nor repent upon his preaching to them; they rejected the counsel of God he declared, not being baptized of him; they treated him with indignity and contempt, charging him with having a devil, and were well pleased when Herod put him to death; some of whom were doubtless among those that sat at meat with him; for whose sake, as well as for his oath's sake, he ordered the execrable murder to be committed:
likewise also shall the son of man suffer of them. Christ takes this opportunity to confirm what he had said in the preceding chapter, concerning his sufferings and death; and his meaning is, that as sure as John the Baptist had suffered indignities, and death itself, so sure should the son of man suffer like things; if not from the same individual persons, yet from that generation of men.
John Wesley
17:12 Elijah is come already - And yet when the Jews asked John, Art thou Elijah? He said, I am not, Jn 1:21. His meaning was, I am not Elijah the Tishbite, come again into the world. But he was the person of whom Malachi prophesied under that name.
17:1317:13: Յայնժամ ՚ի միտ առին աշակերտքն, թէ վասն Յովհաննո՛ւ մկրտչի՝ ասաց ցնոսա։
13 Այն ժամանակ աշակերտները հասկացան, թէ Յովհաննէս Մկրտչի մասին էր ասել իրենց:
13 Այն ատեն հասկցան աշակերտները թէ Յովհաննէս Մկրտչին համար ըսաւ անոնց։
Յայնժամ ի միտ առին աշակերտքն թէ վասն Յովհաննու մկրտչի ասաց ցնոսա:

17:13: Յայնժամ ՚ի միտ առին աշակերտքն, թէ վասն Յովհաննո՛ւ մկրտչի՝ ասաց ցնոսա։
13 Այն ժամանակ աշակերտները հասկացան, թէ Յովհաննէս Մկրտչի մասին էր ասել իրենց:
13 Այն ատեն հասկցան աշակերտները թէ Յովհաննէս Մկրտչին համար ըսաւ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
17:1313: Тогда ученики поняли, что Он говорил им об Иоанне Крестителе.
17:13  τότε συνῆκαν οἱ μαθηταὶ ὅτι περὶ ἰωάννου τοῦ βαπτιστοῦ εἶπεν αὐτοῖς.
17:13. τότε (To-the-one-which-also) συνῆκαν (they-sent-together,"οἱ (the-ones) μαθηταὶ (learners,"ὅτι (to-which-a-one) περὶ (about) Ἰωάνου (of-an-Ioanes) τοῦ (of-the-one) βαπτιστοῦ (of-an-immerser) εἶπεν (it-had-said) αὐτοῖς. (unto-them)
17:13. tunc intellexerunt discipuli quia de Iohanne Baptista dixisset eisThen the disciples understood, that he had spoken to them of John the Baptist.
13. Then understood the disciples that he spake unto them of John the Baptist.
Then the disciples understood that he spake unto them of John the Baptist:

13: Тогда ученики поняли, что Он говорил им об Иоанне Крестителе.
17:13  τότε συνῆκαν οἱ μαθηταὶ ὅτι περὶ ἰωάννου τοῦ βαπτιστοῦ εἶπεν αὐτοῖς.
17:13. tunc intellexerunt discipuli quia de Iohanne Baptista dixisset eis
Then the disciples understood, that he had spoken to them of John the Baptist.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 В предыдущих стихах Спаситель ни одного слова не сказал об Иоанне Крестителе, но образная речь Его показывала, что Он говорил именно о нем. Ученики поняли теперь это.
Adam Clarke: Commentary on the Bible - 1831
17:13: Then the disciples understood - When he spoke of the sufferings of this prophetic Elijah, and also of his own, which had been the subject of the conversation on the mount, during the transfiguration, they clearly apprehended that he spoke of John the Baptist.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:13: the disciples: Mat 11:14
John Gill
17:13 Then the disciples understood,.... By his saying that Elias was come, and by the account he gave of his ill usage, it was clear to them,
that he spake unto them of John the Baptist; and that he was the Elias that was to come, and was come: so that this observation, that according to prophecy Elias was to come before the Messiah, was no objection to Jesus being the Messiah; but on the contrary, since he that was intended by Elias was come, and had done his work and office, it was a confirmation of the truth of his Messiahship.
17:1417:14: Եւ իբրեւ եկին ՚ի ժողովուրդն, մատեա՛ւ այր մի՝ ՚ի ծո՛ւնր իջանէր եւ ասէր. Տէր՝ ողորմեա՛ց որդւոյ իմում, զի լուսնոտի՛ եւ չարաչա՛ր հիւանդանայ. բազում անգամ անկանի ՚ի հուր, եւ երբէք ՚ի ջո՛ւր[318]։ [318] Ոսկան. Եւ իբրեւ եկն ՚ի ժո՛՛։ Ոմանք. Մատեաւ առ նա այր մի... որդւոյ իմոյ։
14 Երբ ժողովրդի մէջ եկան, մի մարդ մօտեցաւ, ծնկի եկաւ եւ ասաց. «Տէ՛ր, ողորմի՛ր իմ որդուն, որովհետեւ լուսնոտութիւնից է տառապում եւ չարաչար տանջւում է. շատ անգամ կրակի մէջ է ընկնում եւ երբեմն՝ ջրի մէջ
14 Երբ ժողովուրդին քով եկան, մարդ մը մօտեցաւ անոր եւ ծունկի վրայ գալով՝ ըսաւ.[15] «Տէ՛ր, իմ որդիիս ողորմէ, որ կը լուսնոտի եւ չարաչար կը տանջուի, քանզի յաճախ կրակի մէջ կ’իյնայ ու յաճախ ջուրի մէջ։
Եւ իբրեւ եկին ի ժողովուրդն, մատեաւ այր մի, ի ծունր իջանէր եւ ասէր. Տէր, ողորմեաց որդւոյ իմում, զի լուսնոտի եւ չարաչար հիւանդանայ, բազում անգամ անկանի ի հուր եւ [55]երբեք ի ջուր:

17:14: Եւ իբրեւ եկին ՚ի ժողովուրդն, մատեա՛ւ այր մի՝ ՚ի ծո՛ւնր իջանէր եւ ասէր. Տէր՝ ողորմեա՛ց որդւոյ իմում, զի լուսնոտի՛ եւ չարաչա՛ր հիւանդանայ. բազում անգամ անկանի ՚ի հուր, եւ երբէք ՚ի ջո՛ւր[318]։
[318] Ոսկան. Եւ իբրեւ եկն ՚ի ժո՛՛։ Ոմանք. Մատեաւ առ նա այր մի... որդւոյ իմոյ։
14 Երբ ժողովրդի մէջ եկան, մի մարդ մօտեցաւ, ծնկի եկաւ եւ ասաց. «Տէ՛ր, ողորմի՛ր իմ որդուն, որովհետեւ լուսնոտութիւնից է տառապում եւ չարաչար տանջւում է. շատ անգամ կրակի մէջ է ընկնում եւ երբեմն՝ ջրի մէջ
14 Երբ ժողովուրդին քով եկան, մարդ մը մօտեցաւ անոր եւ ծունկի վրայ գալով՝ ըսաւ.
[15] «Տէ՛ր, իմ որդիիս ողորմէ, որ կը լուսնոտի եւ չարաչար կը տանջուի, քանզի յաճախ կրակի մէջ կ’իյնայ ու յաճախ ջուրի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1414: Когда они пришли к народу, то подошел к Нему человек и, преклоняя пред Ним колени,
17:14  καὶ ἐλθόντων πρὸς τὸν ὄχλον προσῆλθεν αὐτῶ ἄνθρωπος γονυπετῶν αὐτὸν
17:14. Καὶ (And) ἐλθόντων ( of-having-had-came ) πρὸς (toward) τὸν (to-the-one) ὄχλον (to-a-crowd) προσῆλθεν (it-had-came-toward) αὐτῷ (unto-it,"ἄνθρωπος (a-mankind,"γονυπετῶν (knee-falling-unto) αὐτὸν (to-it)
17:14. et cum venisset ad turbam accessit ad eum homo genibus provolutus ante eum dicens Domine miserere filii mei quia lunaticus est et male patitur nam saepe cadit in ignem et crebro in aquamAnd when he was come to the multitude, there came to him a man falling down on his knees before him saying: Lord, have pity on my son, for he is a lunatic, and suffereth much: for he falleth often into the fire, and often into the water.
14. And when they were come to the multitude, there came to him a man, kneeling to him, and saying,
And when they were come to the multitude, there came to him a [certain] man, kneeling down to him, and saying,

14: Когда они пришли к народу, то подошел к Нему человек и, преклоняя пред Ним колени,
17:14  καὶ ἐλθόντων πρὸς τὸν ὄχλον προσῆλθεν αὐτῶ ἄνθρωπος γονυπετῶν αὐτὸν
17:14. et cum venisset ad turbam accessit ad eum homo genibus provolutus ante eum dicens Domine miserere filii mei quia lunaticus est et male patitur nam saepe cadit in ignem et crebro in aquam
And when he was come to the multitude, there came to him a man falling down on his knees before him saying: Lord, have pity on my son, for he is a lunatic, and suffereth much: for he falleth often into the fire, and often into the water.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, 15 Lord, have mercy on my son: for he is lunatic, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. 16 And I brought him to thy disciples, and they could not cure him. 17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me. 18 And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour. 19 Then came the disciples to Jesus apart, and said, Why could not we cast him out? 20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. 21 Howbeit this kind goeth not out but by prayer and fasting.

We have here the miraculous cure of a child that was lunatic and vexed with a devil. Observe,

I. A melancholy representation of the case of this child, made to Christ by the afflicted father. This was immediately upon his coming down from the mountain where he was transfigured. Note, Christ's glories do not make him unmindful of us and of our wants and miseries. Christ, when he came down from the mount, where had conversation with Moses and Elias, did not take state upon him, but was as easy of access, as ready to poor beggars, and as familiar with the multitude, as ever he used to be. This poor man's address was very importunate; he came kneeling to Christ. Note, Sense of misery will bring people to their knees. Those who see their need of Christ will be earnest, will be in good earnest, in their applications to him; and he delights to be thus wrestled with.

Two things the father of the child complains of.

1. The distress of his child (v. 15); Lord have mercy on my son. The affliction of the children cannot but affect the tender parents, for they are pieces of themselves. And the case of afflicted children should be presented to God by faithful and fervent prayer. This child's distemper, probably, disabled him to pray for himself. Note, Parents are doubly concerned to pray for their children, not only that are weak and cannot, but much more that are wicked and will not, pray for themselves. Now, (1.). The nature of this child's disease was very sad; He was lunatic and sore vexed. A lunatic is properly one whose distemper lies in the brain, and returns with the change of the moon. The devil, by the divine permission, either caused this distemper, or at least concurred with it, to heighten and aggravate it. The child had the falling-sickness, and the hand of Satan was in it; by it he tormented then, and made it much more grievous than ordinarily it is. Those whom Satan got possession of, he afflicted by those diseases of the body which do most affect the mind; for it is the soul that he aims to do mischief to. The father, in his complain, saith, He is lunatic, taking notice of the effect; but Christ, in the cure, rebuked the devil, and so struck at the cause. Thus he doth in spiritual cures. (2.) The effects of the disease were very deplorable; He oft falls into the fire, and into the water. If the force of the disease made him to fall, the malice of the devil made him to fall into the fire or water; so mischievous is he where he gains possession and power in any soul. He seeks to devour, 1 Pet. v. 8.

2. The disappointment of his expectation from the disciples (v. 16); I brought him to thy disciples, and they could not cured him. Christ gave his disciples power to cast out devils (ch. x. 1, 8), and therein they were successful (Luke x. 17); yet at this time they failed in the operation, though there were nine of them together, and before a great multitude. Christ permitted this, (1.) To keep them humble, and to show their dependence upon him, that without him they could do nothing. (2.) To glorify himself and his own power. It is for the honour of Christ to come in with help at a dead-lift, when other helpers cannot help. Elisha's staff in Gehazi's hand will not raise the child: he must come himself. Note, There are some special favours which Christ reserves the bestowment of to himself; and sometimes he keeps the cistern empty; that he may bring us to himself, the Fountain. But the failures of instruments shall not hinder the operations of his grace, which will work, if not by them, yet without them.

II. The rebukes that Christ gave to the people first, and then to the devil.

1. He chid those about him (v. 17); O faithless and perverse generation! This is not spoken to the disciples, but to the people, and perhaps especially to the scribes, who are mentioned in Mark ix. 14, and who, as it should seem, insulted over the disciples, because they had now met with a case that was too hard for them. Christ himself could not do many mighty works among a people in whom unbelief reigned. It was here owing to the faithlessness of this generation, that they could not obtain those blessings from God, which otherwise they might have had; as it was owing to the weakness of the disciples' faith, that they could not do those works for God, which otherwise they might have done. They were faithless and perverse. Note, Those that are faithless will be perverse; and perverseness is sin in its worst colours. Faith is compliance with God, unbelief is opposition and contradiction to God. Israel of old was perverse, because faithless (Ps. xcv. 9), forward, for in them is no faith, Deut. xxxii. 20.

Two things he upbraids them with. (1.) His presence with them so long; "How long shall I be with you? Will you always need my bodily presence, and never come to such maturity as to be fit to be left, the people to the conduct of the disciples, and the disciples to the conduct of the Spirit and of their commission? Must the child be always carried, and will it never learn to go alone?" (2.) His patience with them so long; How long shall I suffer you? Note, [1.] The faithlessness and perverseness of those who enjoy the means of grace are a great grief to the Lord Jesus. Thus did he suffer the manners of Israel of old, Acts xiii. 18. [2.] The longer Christ has borne with a perverse and faithless people, the more he is displeased with their perverseness and unbelief; and he is God, and not man, else he would not suffer so long, nor bear so much, as he doth.

2. He cured the child, and set him to-rights again. He called, Bring him hither to me. Though the people were perverse, and Christ was provoked, yet care was taken of the child. Note, Though Christ may be angry, he is never unkind, nor doth he, in the greatest of his displeasure, shut up the bowels of his compassion from the miserable; Bring him to me. Note, When all other helps and succours fail, we are welcome to Christ, and may be confident in him and in his power and goodness.

See here an emblem of Christ's undertaking as our Redeemer.

(1.) He breaks the power of Satan (v. 18); Jesus rebuked the devil, as one having authority, who could back with force his word of command. Note, Christ's victories over Satan are obtained by the power of his word, the sword that comes out of his mouth, Rev. xix. 21. Satan cannot stand before the rebukes of Christ, though his possession has been ever so long. It is comfortable to those who are wrestling with principalities and powers, that Christ hath spoiled them, Colos. ii. 15. The lion of the tribe of Judah will be too hard for the roaring lion that seeks to devour.

(2.) He redresses the grievances of the children of men; The child was cured from that very hour. It was an immediate cure, and a perfect one. This is an encouragement to parents to bring their children to Christ, whose souls are under Satan's power; he is able to heal them, and as willing as he is able. Not only bring them to Christ by prayer, but bring them to the word of Christ, the ordinary means by which Satan's strongholds are demolished in the soul. Christ's rebukes, brought home to the heart, will ruin Satan's power there.

III. Christ's discourse with his disciples hereupon.

1. They ask the reason why they could not cast out the devil at this time (v. 19); They came to Jesus apart. Note, Ministers, who are to deal for Christ in public, have need to keep up a private communion with him, that they may in secret, where no eye sees, bewail their weakness and straitness, their follies and infirmities, in their public performances, and enquire into the cause of them. We should make use of the liberty of access we have to Jesus apart, where we may be free and particular with him. Such questions as the disciples put to Christ, we should put to ourselves, in communing with our own hearts upon our beds; Why were we so dull and careless at such a time? Why came we so much short in such a duty? That which is amiss may, when found out, be amended.

2. Christ gives them two reasons why they failed.

(1.) It was because of their unbelief, v. 20. When he spake to the father of the child and to the people, he charged it upon their unbelief; when he spake to his disciples, he charged it upon theirs; for the truth was, there were faults on both sides; but we are more concerned to hear of our own faults than of other people's, and to impute what is amiss to ourselves than to others. When the preaching of the word seems not to be so successful as sometimes it has been, the people are apt to lay all the fault upon the ministers, and the ministers upon the people; whereas, it is more becoming for each to own his own faultiness, and to say, "It is owing to me." Ministers, in reproving, must learn thus to give to each his portion of the word; and to take people off from judging others, by teaching all to judge themselves; It is because of your unbelief. Though they had faith, yet that faith was weak and ineffectual. Note, [1.] As far as faith falls short of its due strength, vigour, and activity, it may truly be said, "There is unbelief." Many are chargeable with unbelief, who yet are not to be called unbelievers. [2.] It is because of our unbelief, that we bring so little to pass in religion, and so often miscarry, and come short, in that which is good.

Our Lord Jesus takes this occasion to show them the power of faith, that they might not be defective in that, another time, as they were now; If ye have faith as a grain of mustard-seed, ye shall do wonders, v. 20. Some make the comparison to refer to the quality of the mustard-seed, which is, when bruised, sharp and penetrating; "If you have an active growing faith, not dead, flat, or insipid, you will not be baffled thus." But it rather refers to the quantity; "If you had but a grain of true faith, though so little that it were like that which is the least of all seeds, you would do wonders." Faith in general is a firm assent to, a compliance with, and a confidence in, all divine revelation. The faith here required, is that which had for its object that particular revelation by which Christ gave his disciples power to work miracles in his name, for the confirmation of the doctrine they preached. It was a faith in this revelation that they were defective in; either doubting the validity of their commission, or fearing that it expired with their first mission, and was not to continue when they were returning to their Master; or that it was some way or other forfeited or withdrawn. Perhaps their Master's absence with the three chief of his disciples, with a charge to the rest not to follow them, might occasion some doubts concerning their power, or rather the power of the Lord with them, to do this; however, there were not, at present, such a strong actual dependence upon, and confidence in, the promise of Christ's presence with them, as there should have been. It is good for us to be diffident of ourselves and of our own strength; but it is displeasing to Christ, when we distrust any power derived from him or granted by him.

If ye have ever so little of this faith in sincerity, if ye truly rely upon the powers committed to you, ye shall say to this mountain, Remove. This is a proverbial expression, denoting that which follows, and no more, Nothing shall be impossible to you. They had a full commission, among other things, to cast out devils without exception; but, this devil being more than ordinarily malicious and inveterate, they distrusted the power they had received, and so failed. To convince them of this, Christ shows them what they might have done. Note, An active faith can remove mountains, not of itself, but in the virtue of a divine power engaged by a divine promise, both which faith fastens upon.

(2.) Because there was something in the kind of the malady, which rendered the cure more than ordinarily difficult (v. 21); "This kind goes not out but by prayer and fasting. This possession, which works by a falling-sickness, or this kind of devils that are thus furious, is not cast out ordinarily but by great acts of devotion, and wherein ye were defective." Note, [1.] Though the adversaries we wrestle, be all principalities and powers, yet some are stronger than others, and their power more hardly broken. [2.] The extraordinary power of Satan must not discourage our faith, but quicken us to a greater intenseness in the acting of it, and more earnestness in praying to God for the increase of it; so some understand it here; "This kind of faith (which removeth mountains) doth not proceed, is not obtained, from God, nor is it carried up to its full growth, nor drawn out into act and exercise, but by earnest prayer." [3.] Fasting and prayer are proper means for the bringing down of Satan's power against us, and the fetching in of divine power to our assistance. Fasting is of use to put an edge upon prayer; it is an evidence and instance of humiliation which is necessary in prayer, and is a means of mortifying some corrupt habits, and of disposing the body to serve the soul in prayer. When the devil's interest in the soul is confirmed by the temper and constitution of the body, fasting must be joined with prayer, to keep under the body.
Adam Clarke: Commentary on the Bible - 1831
17:14: When they were come to the multitude - It appears that a congregation had been collected during our Lord's stay on the mount: how great must have been the desire of these people to hear the words of Christ! The assembly is self-collected, and no delay on the preacher's side discourages them - they continue to wait for him. In the present day how rare is this zeal! How few by the most pathetic invitation can be brought together, even at the most convenient times, to hear the same doctrines, and to get their souls healed by the same wonder-working Christ!
Kneeling down to him - Or falling at his knees, γονυπετων. The ancients consecrated the Ear to memory; the Forehead to genius; the Right Hand to faith; and the Knees to mercy: hence those who entreated favor fell at and touched the knees of the person whose kindness they supplicated. See Wakefield's Commentary; and see the note on Exo 9:29; where the subject is largely explained.
Albert Barnes: Notes on the Bible - 1834
17:14: And when they were come to the multitude - This took place on the day following the transfiguration, Luk 9:37. This multitude was probably composed of persons who had attended on his ministry, many of whom were his real disciples. With them, as Mark Mar 9:15 informs us, were "scribes questioning with them." That is, they were probably professedly making inquiries about the Saviour, but really attempting to introduce their own sentiments, and to draw them off from him. They probably artfully asked them many questions about his birth, his family, his appearance, his manner of life, and his instructions, all which were contrary to the general expectation respecting the Messiah, and they intended, therefore, to insinuate that such a person could not be the Christ. The people were persuaded that he was the Messiah. and it would not have done to have attacked their opinions openly, but they attempted to gain the same point by sly insinuations. Error is always subtle, and often puts on the appearance of calm and honest inquiry. Well had he compared them to leavens, Mat 16:11-12. The multitude, seeing Jesus coming down, left the scribes, and ran to meet him (Mark). They were amazed, probably because they had not expected to see him there. In their joy at meeting him in this unexpected manner, they "saluted" him (Mark); that is, probably they prostrated themselves before him after the manner of salutation in Eastern countries. See the notes at Luk 10:4. Jesus, seeing the scribes and their artful design, reproved them by asking them why they questioned thus with his disciples, Mar 9:16. Conscious of their guilt and their base purpose, they returned no answer.
A certain man kneeling down to him - That is, saluting him, or showing high regard for him. See the notes at Luk 10:4. It did not imply religious homage, but merely high respect and earnest entreaty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:14: when: Mark 9:14-29; Luk 9:37-43
kneeling: Mar 1:40, Mar 10:17; Act 10:25, Act 10:26
Geneva 1599
17:14 (2) And when they were come to the multitude, there came to him a [certain] man, (f) kneeling down to him, and saying,
(2) Men are unworthy of Christ's goodness, yet nonetheless he pays attention to them.
(f) As men used to do when making supplication.
John Gill
17:14 And when they were come to the multitude,.... Which was on the next day, as in Lk 9:37 when Christ and his three disciples, Peter, James, and John, came down from the mount to the other nine, with whom the multitude of the people were; during their stay on the mountain,
there came to him a certain man; who was, as Mark says, "one of the multitude"; and as Luke, "a man of the company": who had applied to the nine disciples on the behalf of his son, but without success, and was waiting till Christ came from the mount; who when he saw him, made up to him, and
kneeling down to him in the manner of a supplicant, doing him homage and worship; hereby showing his great esteem of him, and veneration for him,
and saying the following words:
John Wesley
17:14 Mk 9:14; Lk 11:37.
17:1515: сказал: Господи! помилуй сына моего; он в новолуния [беснуется] и тяжко страдает, ибо часто бросается в огонь и часто в воду,
17:15  καὶ λέγων, κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς πάσχει· πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ.
17:15. καὶ (and) λέγων (forthing,"Κύριε, (Authority-belonged,"ἐλέησόν (thou-should-have-compassioned-unto) μου (of-me) τὸν (to-the-one) υἱόν, (to-a-son,"ὅτι (to-which-a-one) σεληνιάζεται (it-be-moon-belonged-to) καὶ (and) κακῶς (unto-disrupted) ἔχει, (it-holdeth) πολλάκις (much-oft) γὰρ (therefore) πίπτει (it-falleth) εἰς (into) τὸ (to-the-one) πῦρ (to-a-fire) καὶ (and) πολλάκις (much-oft) εἰς (into) τὸ (to-the-one) ὕδωρ: (to-a-water)
17:15. et obtuli eum discipulis tuis et non potuerunt curare eumAnd I brought him to thy disciples, and they could not cure him.
15. Lord, have mercy on my son: for he is epileptic, and suffereth grievously: for oft-times he falleth into the fire, and oft-times into the water.
15 Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water:

15: сказал: Господи! помилуй сына моего; он в новолуния [беснуется] и тяжко страдает, ибо часто бросается в огонь и часто в воду,
17:15  καὶ λέγων, κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς πάσχει· πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ.
17:15. et obtuli eum discipulis tuis et non potuerunt curare eum
And I brought him to thy disciples, and they could not cure him.
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Adam Clarke: Commentary on the Bible - 1831
17:15: My son - is lunatic - Σεληνιαζεται. One who was most affected with this disorder at the change and full of the moon. See on Mat 4:24 (note). But this lunacy was occasioned by a demon, see Mat 17:18, and Mar 9:17; Luk 9:38. In this case, the devil intended to hide himself under the appearance of a natural disorder, that no supernatural means might be resorted to for his expulsion. See a remarkable account on Luk 9:39 (note).
Falleth ofttimes into the fire, and oft into the water - The paroxysms of his disorder frequently recurred; and among his numerous falls, some were into the fire and some into the water: so that, on this account, his life was in continual danger. Those who are under the influence of the devil are often driven to extremes in every thing. Such are often driven into the fire of presumption, or the waters of despair. Satan takes advantage of our natural temper, state of health, and outward circumstances, to plague and ruin our souls.
Albert Barnes: Notes on the Bible - 1834
17:15: Lord, have mercy - The word "Lord" here means "Sir," a title of civility, not implying divinity.
My son - This was an only son (Luke). He was possessed with a devil. This calamity was attended with the following symptoms: he was lunatic (see the notes at Mat 4:24); he was sore vexed; that is, he suffered greatly, or was greatly afflicted; he fell often suddenly, in the manner of persons having epileptic fits; he was dumb - that is, he was mute except when the seizure was coming upon him, for Luke says that when the spirit took him he cried suddenly out; he foamed and gnashed with his teeth, and wasted away, or became poor and emaciated. Luke Luk 9:39 adds of the evil spirit, "it teareth him that he foameth again, and, bruising him, hardly departeth from him;" that is, scarcely departed from him, or he had only short intervals of reason, for so the passage in Luke, "bruising him, hardly departeth from him," should be translated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:15: have: Mat 15:22; Mar 5:22, Mar 5:23, Mar 9:22; Luk 9:38-42; Joh 4:46, Joh 4:47
for: Mat 4:24; Mar 9:17, Mar 9:18, Mar 9:20-22
he is: Σεληνιαζεται [Strong's G4583], from σεληνη [Strong's G4582], the moon, one who was affected with his disorder at the change and full of the moon. This is the case in some kinds of madness and epilepsy. This youth was no doubt epileptic; but it was evidently either produced or taken advantage of by a demon or evil spirit.
for ofttimes: Mat 8:31, Mat 8:32; Job 1:10-19, Job 2:7; Mar 5:4, Mar 5:5
Geneva 1599
17:15 Lord, have mercy on my son: for he is (g) lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.
(g) They that at certain times of the moon are troubled with the falling sickness, or any other kind of disease: but in this case, we must so understand it, that besides the natural disease he had a demonic derangement.
John Gill
17:15 Lord, have mercy on my son,.... He addressed him with great marks of honour and respect, not only by gesture, but by words; he craves mercy, pity, and compassion; for the case he had to present, was a miserable one; and his earnestness and importunity he hoped might be excused, since it was for a child of his own. Luke adds "for he is mine only child"; and therefore his affection for him must be thought to be very strong, and he greatly concerned for its grievous affliction, and earnestly desirous of its health and life.
For he is lunatic: not a mad man, but troubled with the epileptic disease; upon which, as on madness or lunacy, the changes and full of the moon have an influence: hence the next clause,
and sore vexed, is rendered in the Arabic version, "and sore vexed at the beginning of full moons"; at which times, he had very grievous and frequent fits of his disorder:
for ofttimes he falleth into the fire, and oft into the water: which shows it to be the "epilepsy", or "falling sickness", he was afflicted with; which, whenever it seized him, whether by the fireside, or by the side of a river or brook, or any place of water, or in any other dangerous situation, he fell into it, not being able to help himself, or avoid any danger to which he was exposed. A larger account of this child's disorder, and of the circumstances of his cure, are related by Mk 9:17 where this case will be more fully considered. See Gill on Mk 9:17. See Gill on Mk 9:18.
John Wesley
17:15 He is lunatic - This word might with great propriety he used, though the case was mostly preternatural; as the evil spirit would undoubtedly take advantage of the influence which the changes of the moon have on the brain and nerves.
17:1517:15: Եւ մատուցի զնա աշակերտացն քոց, եւ ո՛չ կարացին բժշկել։
15 Նրան քո աշակերտների մօտ տարայ, եւ չկարողացան բժշկել»
15 Քու աշակերտներուդ բերի ու չկրցան զանիկա բժշկել»։
Եւ մատուցի զնա աշակերտացն քոց, եւ ոչ կարացին բժշկել:

17:15: Եւ մատուցի զնա աշակերտացն քոց, եւ ո՛չ կարացին բժշկել։
15 Նրան քո աշակերտների մօտ տարայ, եւ չկարողացան բժշկել»
15 Քու աշակերտներուդ բերի ու չկրցան զանիկա բժշկել»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1616: я приводил его к ученикам Твоим, и они не могли исцелить его.
17:16  καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι.
17:16. καὶ (and) προσήνεγκα (I-beared-toward) αὐτὸν (to-it) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) σου, (of-thee,"καὶ (and) οὐκ (not) ἠδυνήθησαν (they-were-abled) αὐτὸν (to-it) θεραπεῦσαι. (to-have-ministered-of)
17:16. respondens Iesus ait o generatio incredula et perversa quousque ero vobiscum usquequo patiar vos adferte huc illum ad meThen Jesus answered and said: O unbelieving and perverse generation, how long shall I be with you? How long shall I suffer you? Bring him hither to me.
16. And I brought him to thy disciples, and they could not cure him.
And I brought him to thy disciples, and they could not cure him:

16: я приводил его к ученикам Твоим, и они не могли исцелить его.
17:16  καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι.
17:16. respondens Iesus ait o generatio incredula et perversa quousque ero vobiscum usquequo patiar vos adferte huc illum ad me
Then Jesus answered and said: O unbelieving and perverse generation, how long shall I be with you? How long shall I suffer you? Bring him hither to me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 (Мк IX:18; Лк IX:40). Вместо русского «приводил» нужно «привел» (proshnegka, obtuli). Говоря так, отец отрока непрямо обвиняет учеников. Но многие древние толкователи замечают, что в действительности он был виновен сам в том, что ученики не могли исцелить его сына, и вместо того, чтобы обвинять себя, обвинял их в бессилии. Евфимий Зигабен говорит, что ученики не могли исцелить мальчика вследствие неверия пришедшего. С последними толкователями нельзя согласиться.
Adam Clarke: Commentary on the Bible - 1831
17:16: Thy disciples could not cure him - No wonder, when the cure must be effected by supernatural agency, and they had not faith enough to interest the power of God in their behalf, Mat 17:20. A spiritual disorder must have a spiritual remedy: natural means, in such cases, signify just - nothing.
Albert Barnes: Notes on the Bible - 1834
17:16: And I brought him to thy disciples ... - That is, not to the apostles, for they had power over unclean spirits Mat 10:8, but to others of his followers who attempted to work miracles. It is probable that many of his disciples attempted this who were not personal attendants on his ministry, Mar 9:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:16: and they: Mat 17:19, Mat 17:20; Kg2 4:29-31; Luk 9:40; Act 3:16, Act 19:15, Act 19:16
John Gill
17:16 And I brought him to thy disciples,.... To the nine, whilst Christ was with the other three upon the mountain: no doubt but his design was to bring him to Christ first; but he being absent, he applied to his disciples, and, desired them to make use of their power to heal him; and which they attempted, but without success:
and they could not cure him. This he said, partly to show the malignity and stubbornness of the disease, and partly to accuse the disciples of weakness; when he himself was as much in fault as they, as the following words show. Here the Jew (w) insults, and charges with contradiction, that in one place it should be said, that Jesus gave his disciples power to cast out unclean spirits, and here all the disciples could not cast a spirit out of one little child: but without any reason; let it be observed, that "all" the disciples were not present, the three principal ones were with Christ; besides, this was not owing to want of power in them, which Christ had conferred on them, and which they often made use of with success: but partly to their own unbelief, and partly to the unbelief of the father of this child, and others with him, as appears from what follows: and it is clear from Mark, that when he came to Christ, he had but little faith; he says to him, "if thou canst do anything, help us"; and after Christ had talked with him about his faith, he could only say, "Lord, I believe, help mine unbelief".
(w) Vet. Nizzachon, p. 219, 220.
17:1617:16: Պատասխանի՛ ետ Յիսուս՝ եւ ասէ. Ո՞վ ազգ՝ անհաւա՛տ եւ թեւր, մինչեւ ցե՞րբ իցեմ ընդ ձեզ. մինչեւ յե՞րբ անսայցեմ ձեզ. ա՛ծ զնա առ իս[319]։ [319] Ոսկան յաւելու. Առ իս. եւ ածին զնա առ Յիսուս։
16 Յիսուս պատասխան տուեց ու ասաց. «Ո՛վ անհաւատ եւ մոլորուած սերունդ, մինչեւ ե՞րբ ձեզ հետ պիտի լինեմ, մինչեւ ե՞րբ ձեզ պիտի հանդուրժեմ. նրան ինձ մօ՛տ բեր»
16 Յիսուս ըսաւ. «Ով անհաւատ եւ խոտորեալ ա՛զգ, մինչեւ ե՞րբ ձեզի հետ պիտի ըլլամ, մինչեւ ե՞րբ ձեզի պիտի համբերեմ. զանիկա հոս ինծի բերէք»։
Պատասխանի ետ Յիսուս եւ ասէ. Ով ազգ անհաւատ եւ թեւր, մինչեւ ցե՞րբ իցեմ ընդ ձեզ, մինչեւ յե՞րբ անսայցեմ ձեզ. [56]ած զնա առ իս:

17:16: Պատասխանի՛ ետ Յիսուս՝ եւ ասէ. Ո՞վ ազգ՝ անհաւա՛տ եւ թեւր, մինչեւ ցե՞րբ իցեմ ընդ ձեզ. մինչեւ յե՞րբ անսայցեմ ձեզ. ա՛ծ զնա առ իս[319]։
[319] Ոսկան յաւելու. Առ իս. եւ ածին զնա առ Յիսուս։
16 Յիսուս պատասխան տուեց ու ասաց. «Ո՛վ անհաւատ եւ մոլորուած սերունդ, մինչեւ ե՞րբ ձեզ հետ պիտի լինեմ, մինչեւ ե՞րբ ձեզ պիտի հանդուրժեմ. նրան ինձ մօ՛տ բեր»
16 Յիսուս ըսաւ. «Ով անհաւատ եւ խոտորեալ ա՛զգ, մինչեւ ե՞րբ ձեզի հետ պիտի ըլլամ, մինչեւ ե՞րբ ձեզի պիտի համբերեմ. զանիկա հոս ինծի բերէք»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1717: Иисус же, отвечая, сказал: о, род неверный и развращенный! доколе буду с вами? доколе буду терпеть вас? приведите его ко Мне сюда.
17:17  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν, ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε μεθ᾽ ὑμῶν ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε.
17:17. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said,"Ὦ (Oh,"γενεὰ (a-generation) ἄπιστος (un-trusted) καὶ (and) διεστραμμένη, (having-had-come-to-be-beturned-through,"ἕως (unto-if-which) πότε (whither-also) μεθ' (with) ὑμῶν (of-ye) ἔσομαι ; ( I-shall-be ?"ἕως (Unto-if-which) πότε (whither-also) ἀνέξομαι ( I-shall-hold-up ) ὑμῶν; (of-ye?"φέρετέ (Ye-should-bear) μοι (unto-me) αὐτὸν (to-it) ὧδε. (unto-which-moreover)
17:17. et increpavit ei Iesus et exiit ab eo daemonium et curatus est puer ex illa horaAnd Jesus rebuked him, and the devil went out of him, and the child was cured from that hour.
17. And Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I bear with you? bring him hither to me.
Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me:

17: Иисус же, отвечая, сказал: о, род неверный и развращенный! доколе буду с вами? доколе буду терпеть вас? приведите его ко Мне сюда.
17:17  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν, ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε μεθ᾽ ὑμῶν ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε.
17:17. et increpavit ei Iesus et exiit ab eo daemonium et curatus est puer ex illa hora
And Jesus rebuked him, and the devil went out of him, and the child was cured from that hour.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 (Мк IX:19; Лк IX:41). Подробности Мк IX:20–24 у Матфея опущены. Иероним, Иларий, Златоуст, Феофилакт и другие относят обличительные слова Иисуса Христа к отцу лунатика и к бывшим под горою иудеям и книжникам. Но эти мнения древних толкователей совершенно отвергаются новейшими экзегетами, которые говорят, что здесь Иисус Христос порицает не книжников, а Своих учеников, потому что они не в состоянии были исцелить отрока. Но почему-то Он не говорит прямо об учениках, а о «роде неверном и развращенном», т. е. вообще о живших тогда людях, о поколении? Потому, отвечают, что недостаток энергической веры в учениках ставил их в один ряд с прочими людьми современного Христу поколения. Бенгель: «суровым обличением ученики причисляются к толпе. Что здесь разумеются ученики, видно из ст. 20: отец больного имел веру, и потому просил о помощи. Сильные выражения: genea apustoV kai diestrammenh (род неверный и развращенный) можно объяснять из противоположения веры отца и, по-видимому, других лиц, просивших о помощи, вере учеников».
Adam Clarke: Commentary on the Bible - 1831
17:17: O faithless and perverse generation! - These and the following words may be considered as spoken:
1. To the disciples, because of their unbelief, Mat 17:20.
2. To the father of the possessed, who should have brought his son to Christ.
3. To the whole multitude, who were slow of heart to believe in him as the Messiah, notwithstanding the miracles which he wrought.
See Kypke.
Perverse, διεστραμμενη, signifies -
1. Such as are influenced by perverse opinions, which hinder them from receiving the truth: and,
2. Such as are profligate in their manners.
Kypke. This last expression could not have been addressed to the disciples, who were certainly saved from the corruption of the world, and whose minds had been lately divinely illuminated by what passed at and after the transfiguration: but at all times the expression was applicable to the Jewish people.
Albert Barnes: Notes on the Bible - 1834
17:17: Then Jesus answered and said, O faithless and perverse generation! - Perverse means that which is twisted or turned from the proper direction; and is often used of the eyes, when one or both are turned from their natural position. Applied to a generation or race of people, it means that they hold opinions turned or perverted from the truth, and that they were wicked in their conduct. Jesus applied this, probably, to the Jews, and not to his real disciples.
How long shall I suffer you? - That is, how long shall I bear with you? How long is it necessary to show such patience and forbearance with your unbelief and perversity? This was not so much an expression of impatience or complaint as a reproof for their being so slow to believe that he was the Messiah, notwithstanding his miracles.
Mark adds Mar 9:20-22 that when he that was possessed was brought, the spirit, by a last desperate struggle, threw him down and tore him, and left him apparently dead. He adds further, that the case had existed during the whole life of his son, from a child. This was a case of uncommon obstinacy. The affliction was fixed and lasting. The disciples, seeing the obstinacy of the case - seeing that he was a deaf-mute, wasted away, torn, and foaming - despaired of being able to cure him. They lacked the faith which was necessary; doubted whether they could cure him, and therefore could not.
The father of the child said Mar 9:22, "If thou canst do anything, have compassion on us and help us;" an expression implying a weak faith, a lingering doubt whether he could restore him. Jesus replied to this, "If thou canst believe, all things are possible to him that believeth" Mar 9:23; implying that the difficulty in the case was not that he could not heal him, but that he had not the proper kind and degree of faith with which to come to him. That is, this cure shall be effected if you have faith. Not that his faith would give Jesus the power to heal him, but it would render it proper that he should exert that power in his favor. In this way, and in this only, are all things possible to believers.
The man had faith, Mar 9:24. The father came, as a father should do, weeping, and praying that his faith might be increased, so as to make it proper that Jesus should interpose in his behalf, and save his child.
Help my unbelief, Mar 9:24. This was an expression of humility. If my faith is defective, supply what is lacking. Help me to overcome my unbelief. Let not the defect of my faith be in the way of this blessing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:17: O faithless: Mat 6:30, Mat 8:26, Mat 13:58, Mat 16:8; Mar 9:19, Mar 16:14; Luk 9:41, Luk 24:25; Joh 20:27; Heb 3:16-19
how long shall I be: Exo 10:3, Exo 16:28; Num 14:11, Num 14:27; Psa 95:10; Pro 1:22, Pro 6:9; Jer 4:14; Act 13:18
John Gill
17:17 Then Jesus answered and said,.... Not to the disciples, but to the father of the child; see Mk 9:19 and those that were with him, and the Scribes that were present, disputing with the disciples, upbraiding them with their weakness, and triumphing over them: "O faithless and perverse generation"; a way of speaking, which is never used of the disciples, and indeed could not be properly said of them; for though they often appeared to be men of little faith, yet not faithless; nor were they so rebellious, stubborn, and perverse, as here represented, though there was a great deal of perverseness in them: but the characters better suit the body of the Jewish nation, who, on account of the incredulity of this man, and those that were present, being of the same temper with them, are exclaimed against in words, which were long ago spoken of their ancestors, Deut 32:5 and from whence they seem to be taken.
How long shall I be with you? how long shall I suffer you? Upbraiding them with the length of time he had been with them, in which so many wonderful works had been done among them, and yet they remained unbelieving and incorrigible; and intimating, that his patience and longsuffering would not always continue; and that in a short time, he should be gone from them, and they should no longer enjoy the benefit of his ministry and miracles, but wrath should come upon them to the uttermost: but however, whilst he was with them, notwithstanding all their unbelief and obstinacy, he should go on to do good; and therefore says,
bring him hither to me, meaning the lunatic child. These words also are directed, not unto the disciples, but to the father of the child; for so it is said in Lk 9:41 "bring thy son hither"; and so the Syriac renders it here "bring thou him"; though, as expressed in the plural number, may very well be thought to intend him, and his friends.
John Wesley
17:17 O unbelieving and perverse generation - Our Lord speaks principally this to his disciples. How long shall I be with you? - Before you steadfastly believe?
17:1717:17: Եւ սաստեա՛ց ՚ի նա Յիսուս՝ եւ ե՛լ ՚ի նմանէ դեւն, եւ բժշկեցա՛ւ մանուկն ՚ի ժամէն յայնմանէ։
17 Եւ Յիսուս նրան սաստեց, դեւը նրանից դուրս եկաւ, եւ մանուկը հէնց այդ րոպէից բժշկուեց
17 Յիսուս սաստեց ու դեւը անկէ ելաւ եւ տղան բժշկուեցաւ նոյն ժամուն։
Եւ սաստեաց ի նա Յիսուս, եւ ել ի նմանէ դեւն, եւ բժշկեցաւ մանուկն ի ժամէն յայնմանէ:

17:17: Եւ սաստեա՛ց ՚ի նա Յիսուս՝ եւ ե՛լ ՚ի նմանէ դեւն, եւ բժշկեցա՛ւ մանուկն ՚ի ժամէն յայնմանէ։
17 Եւ Յիսուս նրան սաստեց, դեւը նրանից դուրս եկաւ, եւ մանուկը հէնց այդ րոպէից բժշկուեց
17 Յիսուս սաստեց ու դեւը անկէ ելաւ եւ տղան բժշկուեցաւ նոյն ժամուն։
zohrab-1805▾ eastern-1994▾ western am▾
17:1818: И запретил ему Иисус, и бес вышел из него; и отрок исцелился в тот час.
17:18  καὶ ἐπετίμησεν αὐτῶ ὁ ἰησοῦς, καὶ ἐξῆλθεν ἀπ᾽ αὐτοῦ τὸ δαιμόνιον· καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης.
17:18. καὶ (And) ἐπετίμησεν (it-upon-valuated-unto) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς, (an-Iesous,"καὶ (and) ἐξῆλθεν (it-had-came-out) ἀπ' (off) αὐτοῦ (of-it,"τὸ (the-one) δαιμόνιον: (a-daimonlet) καὶ (and) ἐθεραπεύθη (it-was-ministered-of) ὁ (the-one) παῖς (a-child) ἀπὸ (off) τῆς (of-the-one) ὥρας (of-an-hour) ἐκείνης. (of-the-one-thither)
17:18. tunc accesserunt discipuli ad Iesum secreto et dixerunt quare nos non potuimus eicere illumThen came the disciples to Jesus secretly, and said: Why could not we cast him out?
18. And Jesus rebuked him; and the devil went out from him: and the boy was cured from that hour.
And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour:

18: И запретил ему Иисус, и бес вышел из него; и отрок исцелился в тот час.
17:18  καὶ ἐπετίμησεν αὐτῶ ὁ ἰησοῦς, καὶ ἐξῆλθεν ἀπ᾽ αὐτοῦ τὸ δαιμόνιον· καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης.
17:18. tunc accesserunt discipuli ad Iesum secreto et dixerunt quare nos non potuimus eicere illum
Then came the disciples to Jesus secretly, and said: Why could not we cast him out?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18 (Мк IX:25; Лк IX:42). — «Ему» (autw) относится к «демону», — это видно из параллельных мест Марка и Луки, где запрещение ясно относится к демону.
Adam Clarke: Commentary on the Bible - 1831
17:18: Jesus rebuked the devil - Deprived him of all power to torment the child; and obliged him to abandon his present usurped habitation.
There are some souls whose cure God reserves to himself alone, and to whom all the applications of his ministers appear to be utterly ineffectual. He sometimes does all without them, that they may know they can never do any good without him. Quesnel.
Albert Barnes: Notes on the Bible - 1834
17:18: And Jesus rebuked the devil - The word "rebuke" has the combined force of reproving and commanding. He reproved him for having afflicted the child, and he commanded him to come out of him. Mark Mar 9:25 has recorded the words which he used words implying reproof and command: "Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him." And the spirit cried, and with a mighty convulsion came out, leaving the child apparently dead. Jesus lifted him up by the hand (Mark), and gave him to his father (Luke).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:18: rebuked: Mat 12:22; Mar 1:34, Mar 5:8, Mar 9:25-27; Luk 4:35, Luk 4:36, Luk 4:41, Luk 8:29, Luk 9:42; Act 16:18, Act 19:13-15
from: Mat 9:22, Mat 15:28; Joh 4:52, Joh 4:53
John Gill
17:18 And Jesus rebuked the devil,.... The words may indeed be rendered, "and Jesus rebuked him, and the devil departed out of him"; so the Vulgate Latin, and the Oriental versions; but the sense our version gives is certainly right; for it was not the father of the child Christ rebuked for his unbelief; this he had done already; nor the lunatic himself, as some have thought, either for his unbelief, or because he was possessed by the devil, for some sins of his own; which is not likely, since he was so from a child, and perhaps not now in his right mind, and capable of any rebuke: besides, the Evangelists Mark, and Luke expressly say, that he "rebuked the foul", or "unclean spirit": for though it was a natural disease which attended this child, yet he was afflicted with it in a preternatural way, by the means of Satan; who, by divine permission; had a power of inflicting bodily diseases: and that this disease was effected by him, is clear from the manner of curing, by the dispossession of him; for when
he departed out of him; at the command of Christ, whose power he could not withstand, but was obliged, whether he would or not, to obey;
the child was cured from that very hour; directly, immediately, and continued well, and in good health. Hence the word rendered lunatic, in Mt 17:15 is in several Oriental versions, translated in the sense of "demoniac", or one possessed with a devil. The Arabic version renders it, "he is with a demon": the Persic thus, "on whom a demon hath power"; and the Ethiopic after this manner, "an evil demon takes hold on him". And it is usual with the Jews, to ascribe diseases to evil spirits; and perhaps this uncommon dispensation in the times of Christ, may give rise to such a notion; particularly, they ascribe this very same disease of the "epileptic", or "falling sickness", to the same cause, which they call (x) "Kordicus", or "Cardiacus", the "Cardiac" passion, which one of their commentators (y) explains thus.
"It is a disease which proceeds from the repletion of the vessels of the brain, whereby the understanding is confounded; wherefore it is one of the sorts , "of the falling sickness".''
Says another (z) of them,
"It is , "the name of a demon", that rules over such, that drink much wine out of the vat.''
To which others agree, saying (a), that one attended with this disorder, is one,
"whose understanding is confounded, , "by means of a demon", who rules over such, that drink new wine; and lo! the spirit's name is "Kardiacus".''
From whence it is clear, that with them, the disease and the demon go by the same name; and that the former is from the latter.
(x) Misn. Gittin, c. 7. sect. 1. (y) Maimon. in ib. (z) Gloss. in T. Bab. Gittin, fol. 67. 2. (a) Bartenora & Yom Tob. in Misn. Gittin, c. 8. sect. 1.
17:1817:18: Յայնժամ մատեան աշակերտքն առանձինն՝ եւ ասե՛ն ցՅիսուս. Մեք՝ ընդէ՞ր ոչ կարացաք հանել զնա։
18 Այն ժամանակ աշակերտները, առանձին, մօտեցան եւ Յիսուսին ասացին. «Մենք ինչո՞ւ այն հանել չկարողացանք»
18 Այն ատեն աշակերտները առանձին Յիսուսին քով երթալով՝ ըսին. «Մենք ինչո՞ւ չկրցանք հանել»։
Յայնժամ մատեան աշակերտքն առանձինն եւ ասեն ցՅիսուս. Մեք ընդէ՞ր ոչ կարացաք հանել զնա:

17:18: Յայնժամ մատեան աշակերտքն առանձինն՝ եւ ասե՛ն ցՅիսուս. Մեք՝ ընդէ՞ր ոչ կարացաք հանել զնա։
18 Այն ժամանակ աշակերտները, առանձին, մօտեցան եւ Յիսուսին ասացին. «Մենք ինչո՞ւ այն հանել չկարողացանք»
18 Այն ատեն աշակերտները առանձին Յիսուսին քով երթալով՝ ըսին. «Մենք ինչո՞ւ չկրցանք հանել»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1919: Тогда ученики, приступив к Иисусу наедине, сказали: почему мы не могли изгнать его?
17:19  τότε προσελθόντες οἱ μαθηταὶ τῶ ἰησοῦ κατ᾽ ἰδίαν εἶπον, διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό;
17:19. Τότε (To-the-one-which-also) προσελθόντες ( having-had-came-toward ,"οἱ (the-ones) μαθηταὶ (learners,"τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) κατ' (down) ἰδίαν (to-private-belonged,"εἶπαν (they-said,"Διὰ (Through) τί (to-what-one) ἡμεῖς (we) οὐκ (not) ἠδυνήθημεν (we-were-abled) ἐκβαλεῖν (to-have-had-casted-out) αὐτό; (to-it?"
17:19. dicit illis propter incredulitatem vestram amen quippe dico vobis si habueritis fidem sicut granum sinapis dicetis monti huic transi hinc et transibit et nihil inpossibile erit vobisJesus said to them: Because of your unbelief. For, amen I say to you, if you have faith as a grain of mustard seed, you shall say to this mountain: Remove from hence hither, and it shall remove: and nothing shall be impossible to you.
19. Then came the disciples to Jesus apart, and said, Why could not we cast it out?
Then came the disciples to Jesus apart, and said, Why could not we cast him out:

19: Тогда ученики, приступив к Иисусу наедине, сказали: почему мы не могли изгнать его?
17:19  τότε προσελθόντες οἱ μαθηταὶ τῶ ἰησοῦ κατ᾽ ἰδίαν εἶπον, διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό;
17:19. dicit illis propter incredulitatem vestram amen quippe dico vobis si habueritis fidem sicut granum sinapis dicetis monti huic transi hinc et transibit et nihil inpossibile erit vobis
Jesus said to them: Because of your unbelief. For, amen I say to you, if you have faith as a grain of mustard seed, you shall say to this mountain: Remove from hence hither, and it shall remove: and nothing shall be impossible to you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
19 В Мк IX:28 говорится, что это было, когда Спаситель вошел в дом. Где находился этот дом, неизвестно.
Adam Clarke: Commentary on the Bible - 1831
17:19: Why could not we cast him out? - They were confounded at their want of success - but not at their want of faith, which was the cause of their miscarriage! When the ministers of the Gospel find their endeavors, with respect to some places or persons, ineffectual, they should come, by private prayer, to Christ, humble themselves before him, and beg to be informed whether some evil in themselves have not been the cause of the unfruitfulness of their labors.
Albert Barnes: Notes on the Bible - 1834
17:19: Then came the disciples ... - This inquiry was made in some house to which they retired near the place where the miracle was performed (Mark). Jesus told them, in reply, that it was because of their unbelief that they had not been able to cast him out. They were appalled by the difficulty of the case and the obstinacy of the disease. Their faith would not have made it more easy for God to work this miracle, but such was his will - such the way in which he worked miracles, that he required faith in those who were the instruments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:19: Mar 4:10, Mar 9:28
Geneva 1599
17:19 (3) Then came the disciples to Jesus apart, and said, Why could not we cast him out?
(3) Incredulity and distrust hinder and break the direction of God's benefits.
John Gill
17:19 Then came the disciples to Jesus apart,.... Or "secretly", as the Vulgate Latin, and Munster's Hebrew Gospel read; that is, privately, and when alone; and as Mark says, "when he was come into the house"; and was by himself, then came the nine disciples to him, to converse with him about this matter,
and said unto him, why could not we cast him out? That is, the devil, and so cure the lunatic; the Syriac and Persic versions render it, "why could not we heal him?" The lunatic; which only could be done by casting out the demon: they were concerned, fearing they had lost the power which Christ had bestowed on them, and wanted to know what they had done, which had deprived them of it; and what should be the cause of their late unsuccessful attempt, when they had so frequently triumphed over the unclean spirits, that were subject to them. Though they might have learned from the answer Christ gave to the father of the lunatic, and the general character of the Jewish nations in that answer, the true reason of their own inability; but this they took no notice of, imagining it belonged entirely to others, and not to them.
17:1917:19: Եւ նա՝ ասէ ցնոսա. Վասն թերահաւատութեան ձերոյ. ամէն ասե՛մ ձեզ. Եթէ ունիցիք հաւատս քան զհա՛տ մանանխոյ, ասասջիք լերինս այսմիկ. Փոխեա՛ց աստի անդր, եւ փոխեսցի՛. եւ ո՛չինչ անհնարին լիցի ձեզ[320]։ [320] Օրինակ մի. Վասն անհաւատութեան ձերոյ։ Ոսկան. Քան զհատն ման՛՛։ Բազումք. Անհնարին լինիցի։
19 Եւ Յիսուս նրանց ասաց. «Ձեր թերահաւատութեան պատճառով. ճշմարիտ եմ ասում ձեզ, եթէ մանանեխի հատիկի չափ հաւատ ունենաք, այս լերանը կ’ասէք՝ տեղափոխուի՛ր այստեղից այնտեղ, եւ կը տեղափոխուի. եւ որեւէ բան ձեզ համար անհնարին չի լինի
19 Յիսուս ըսաւ. «Ձեր թերահաւատութեանը համար. քանզի ճշմարիտ կ’ըսեմ ձեզի, Եթէ մանանեխի հատի չափ հաւատք ունենաք, այս լերան ըսէք, ‘Ասկէ անդին փոխադրուէ’, պիտի փոխադրուի ու բան մը անհնարին պիտի չըլլայ ձեզի։
Եւ նա ասէ ցնոսա. Վասն թերահաւատութեան ձերոյ. ամէն ասեմ ձեզ. Եթէ ունիցիք հաւատս քան զհատ մանանխոյ, ասասջիք լերինս այսմիկ. Փոխեաց աստի անդր, եւ փոխեսցի. եւ ոչ ինչ անհնարին լինիցի ձեզ:

17:19: Եւ նա՝ ասէ ցնոսա. Վասն թերահաւատութեան ձերոյ. ամէն ասե՛մ ձեզ. Եթէ ունիցիք հաւատս քան զհա՛տ մանանխոյ, ասասջիք լերինս այսմիկ. Փոխեա՛ց աստի անդր, եւ փոխեսցի՛. եւ ո՛չինչ անհնարին լիցի ձեզ[320]։
[320] Օրինակ մի. Վասն անհաւատութեան ձերոյ։ Ոսկան. Քան զհատն ման՛՛։ Բազումք. Անհնարին լինիցի։
19 Եւ Յիսուս նրանց ասաց. «Ձեր թերահաւատութեան պատճառով. ճշմարիտ եմ ասում ձեզ, եթէ մանանեխի հատիկի չափ հաւատ ունենաք, այս լերանը կ’ասէք՝ տեղափոխուի՛ր այստեղից այնտեղ, եւ կը տեղափոխուի. եւ որեւէ բան ձեզ համար անհնարին չի լինի
19 Յիսուս ըսաւ. «Ձեր թերահաւատութեանը համար. քանզի ճշմարիտ կ’ըսեմ ձեզի, Եթէ մանանեխի հատի չափ հաւատք ունենաք, այս լերան ըսէք, ‘Ասկէ անդին փոխադրուէ’, պիտի փոխադրուի ու բան մը անհնարին պիտի չըլլայ ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
17:2020: Иисус же сказал им: по неверию вашему; ибо истинно говорю вам: если вы будете иметь веру с горчичное зерно и скажете горе сей: 'перейди отсюда туда', и она перейдет; и ничего не будет невозможного для вас;
17:20  ὁ δὲ λέγει αὐτοῖς, διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῶ ὄρει τούτῳ, μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται· καὶ οὐδὲν ἀδυνατήσει ὑμῖν.
17:20. ὁ (The-one) δὲ (moreover) λέγει (it-fortheth) αὐτοῖς (unto-them,"Διὰ (Through) τὴν (to-the-one) ὀλιγοπιστίαν (to-a-little-trusting-unto) ὑμῶν: (of-ye) ἀμὴν (amen) γὰρ (therefore) λέγω (I-forth) ὑμῖν, (unto-ye,"ἐὰν (if-ever) ἔχητε (ye-might-hold) πίστιν (to-a-trust) ὡς (as) κόκκον (to-a-kernel) σινάπεως, (of-a-mustard,"ἐρεῖτε (ye-shall-utter) τῷ (unto-the-one) ὄρει (unto-a-jut) τούτῳ (unto-the-one-this,"Μετάβα (Thou-should-have-had-stepped-with) ἔνθεν (in-from) ἐκεῖ, (thither) καὶ (and) μεταβήσεται , ( it-shall-step-with ,"καὶ (and) οὐδὲν (not-moreover-one) ἀδυνατήσει (it-shall-un-able-unto) ὑμῖν. (unto-ye)
17:20. hoc autem genus non eicitur nisi per orationem et ieiuniumBut this kind is not cast out but by prayer and fasting.
20. And he saith unto them, Because of your little faith: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.
And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you:

20: Иисус же сказал им: по неверию вашему; ибо истинно говорю вам: если вы будете иметь веру с горчичное зерно и скажете горе сей: 'перейди отсюда туда', и она перейдет; и ничего не будет невозможного для вас;
17:20  ὁ δὲ λέγει αὐτοῖς, διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῶ ὄρει τούτῳ, μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται· καὶ οὐδὲν ἀδυνατήσει ὑμῖν.
17:20. hoc autem genus non eicitur nisi per orationem et ieiunium
But this kind is not cast out but by prayer and fasting.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 (Лк XVII:6). Речь Христа нельзя понимать в буквальном смысле. Эта речь образная, указывает на возможность достижения, при помощи веры, чрезвычайных результатов.
Adam Clarke: Commentary on the Bible - 1831
17:20: Because of your unbelief - Are we preachers of the Gospel? Do the things of God rest upon our minds with a deep and steady conviction? Can we expect that a doctrine which we do not, from conviction, credit ourselves, can be instrumental in our hands of begetting faith in others? So we preached, end so ye believed. The word preached generally begets in the people the same spirit which the preacher possesses. Instead of απιϚιαν, unbelief, the famous Vatican MS. and Cod. Cyprius, six others, Coptic, Ethiopic, Armenian, and Arabic, Origen, and Chrysostom, read ολιγοπιϚιαν, littleness of faith. The disciples had some faith, but not enough - they believed, but not fully.
As a grain of mustard seed - Some eminent critics think this a proverbial expression, intimating a Great Degree of faith, because removing mountains, which St. Paul, Co1 13:2, attributes to All Faith; i.e. the greatest possible degree of faith, is attributed here, by our Lord, to that faith which is as a grain of mustard seed. However this may be, there can be no doubt that our Lord means, as Bishop Pearce well remarks, a thriving and increasing faith; which like the grain of mustard seed, from being the least of seeds, becomes the greatest of all herbs; even a tree in whose branches the fowls of the air take shelter. See Wakefield's Comment, and the note on Mat 13:32 (note).
Albert Barnes: Notes on the Bible - 1834
17:20: As a grain of mustard-seed - See the notes at Mat 13:31-32. The mustard-seed was the smallest of all seeds. It has been supposed by some, therefore, that he meant to say, If you have the smallest or feeblest faith that is genuine, you can do all things. The mustard-seed produced the largest of all herbs. It has been supposed by others, therefore, to mean, If you have increasing, expanding, enlarged faith, growing and strengthening from small beginnings, you can perform the most difficult undertaking. There is a principle of vitality in the grain of seed stretching forward to great results, which illustrates the nature of faith. Your faith should be like that. This is probably the true meaning.
Ye shall say unto this mountain ... - Probably he pointed to a mountain near, to assure them that if they had such faith they might accomplish the most difficult undertakings - things that at first would appear impossible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:20: Because: Mat 17:17, Mat 14:30, Mat 14:31; Heb 3:19
If: Mat 21:21; Mar 11:23; Luk 17:6; Co1 12:9, Co1 13:2
faith: That is, as Bp. Pearce well remarks, a thriving and increasing faith, like a grain of mustard seed, which, from being the least of seeds, becomes the greatest of all herbs.
a grain: Mat 13:31; Mar 4:31
nothing: Mar 9:23; Luk 1:37, Luk 18:27
John Gill
17:20 And Jesus said unto them, because of your unbelief,.... The Arabic and Ethiopic versions read, "because of your little faith", or "the smallness of your faith"; and so does one Greek manuscript; and which is what is doubtless meant by their unbelief; for they were not altogether destitute of faith, but their faith was very low, and their unbelief very great. Christ says, not because of the unbelief of the parent of the child, and those that were with him, though that also was a reason; but because of their unbelief, being willing to convince them of their unbelief, as he had done the father of the child, who had confessed it, and desired it might be removed from him: but lest they should think they had lost their power of doing miracles, Christ adds;
for verily I say unto you, if ye have faith as a grain of mustard seed; which was a very small seed, the least of all seeds, and is used very often proverbially by the Jews, to signify anything of a small quantity or weight (b), and is sometimes used of faith, as here; so speaking of the congregation of Edom, meaning the Christians, they (c) say,
"they have not , "faith as a grain of mustard seed".''
And it is used in like sense in other eastern nations; and by Mahomet in his Alcoran (d), who says,
"We will appoint just balances in the day of resurrection, neither shall any soul be injured at all, although the merit or guilt of an action be of the weight of "a grain of mustard seed".''
So that it has no reference to the quality of mustard seed, being hot and acrimonious; which has led some interpreters wrong, to compare faith unto it, for its liveliness and fervency: when our Lord only means, that if his apostles had ever so small a degree of faith in exercise, which might be compared for its smallness to this least of seeds, such an effect as he after mentions would follow; and which therefore is to be understood, not of an historical faith, by which men assent to all that is in the Bible as true; nor of a special, spiritual faith, by which souls believe in Christ, as their Saviour and Redeemer; for of neither of these can the following things in common be said; but of a faith of miracles, peculiar to certain persons in those early times, for certain reasons; which such as had but ever so small a degree of, as the apostles here spoken to might say, as Christ observes to them,
ye shall say to this mountain; pointing perhaps to that he was just come down from, which might be in sight of the house where he was,
remove hence to yonder place, and it shall remove: meaning, not that it would be ordinarily or ever done in a literal sense by the apostles, that they should remove mountains; but that they should be able to do things equally difficult, and as seemingly impossible, if they had but faith, when the glory of God, and the good of men, required it. So that it does not follow, because the apostles did not do it in a literal sense, therefore they could not, as the Jew insultingly says (e); since it was meant that they should, and besides, have done, things equally as great as this, and which is the sense of the words. So the apostle expresses the faith of miracles, by "removing mountains", 1Cor 13:2 i.e. by doing things which are difficult, seem impossible to be done: wherefore Christ adds,
and nothing shall be impossible to you; you shall not only be able to perform such a wonderful action as this, were it necessary, but any, and everything else, that will make for the glory of God, the enlargement of my kingdom and interest, the confirmation of truth, and the good of mankind.
(b) T. Bab. Beracot, fol. 3l. 1. Megilla, fol. 28. 2. Nidda, fol. 66. 1. Maimon. lssure Biah, c. 11. sect. 4. Maacolot Asurot, c. 2. sect. 21. &c. 14. sect. 8. Tumaot Okelim, c. 4. sect. 2. & 7. 6. (c) Vet. Nizzachon, p. 148. (d) C. 21. p. 268. & c. 31. p. 336. Ed. Sale. (e) Vet. Nizzachon, p. 237.
John Wesley
17:20 Because of your unbelief - Because in this particular they had not faith. If ye have faith as a grain of mustard seed - That is, the least measure of it. But it is certain, the faith which is here spoken of does not always imply saving faith. Many have had it who thereby cast out devils, and yet will at last have their portion with them. It is only a supernatural persuasion given a man, that God will work thus by him at that hour. Now, though I have all this faith so as to remove mountains, yet if I have not the faith which worketh by love, I am nothing. To remove mountains was a proverbial phrase among the Jews, and is still retained in their writings, to express a thing which is very difficult, and to appearance impossible. Mt 21:21; Lk 17:6.
17:2017:20: Բայց ա՛յս ազգ ո՛չ իւիք ելանէ, եթէ ոչ՝ աղօթի՛ւք եւ պահովք[321]։[321] Յոմանս պակասի. Ոչ իւիք ելանէ։
20[20] Բայց այս տեսակ դեւը այլ կերպ դուրս չի ելնում, եթէ ոչ աղօթքով ու ծոմապահութեամբ»: [20] 20. Լաւագոյն յուն. բն. չունեն այս համարը:
20 Սակայն այս տեսակը ուրիշ բանով չ’ելլեր, բայց միայն աղօթքով ու ծոմապահութեամբ»։
Բայց այս ազգ ոչ ելանէ, եթէ ոչ աղօթիւք եւ պահովք:

17:20: Բայց ա՛յս ազգ ո՛չ իւիք ելանէ, եթէ ոչ՝ աղօթի՛ւք եւ պահովք[321]։
[321] Յոմանս պակասի. Ոչ իւիք ելանէ։
20[20] Բայց այս տեսակ դեւը այլ կերպ դուրս չի ելնում, եթէ ոչ աղօթքով ու ծոմապահութեամբ»:
[20] 20. Լաւագոյն յուն. բն. չունեն այս համարը:
20 Սակայն այս տեսակը ուրիշ բանով չ’ելլեր, բայց միայն աղօթքով ու ծոմապահութեամբ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2121: сей же род изгоняется только молитвою и постом.
17:21  
17:21. [WH omits this verse.]
17:21. conversantibus autem eis in Galilaea dixit illis Iesus Filius hominis tradendus est in manus hominumAnd when they abode together in Galilee, Jesus said to them: The Son of man shall be betrayed into the hands of men:
21. [Some Greek copies add verse 21: “But that kind of spirit comes out only with prayer and fasting.”]
Howbeit this kind goeth not out but by prayer and fasting:

21: сей же род изгоняется только молитвою и постом.
17:21  
17:21. [WH omits this verse.]
17:21. conversantibus autem eis in Galilaea dixit illis Iesus Filius hominis tradendus est in manus hominum
And when they abode together in Galilee, Jesus said to them: The Son of man shall be betrayed into the hands of men:
21. [Some Greek copies add verse 21: “But that kind of spirit comes out only with prayer and fasting.”]
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 (Мк IX:29). Некоторые экзегеты, ссылаясь на то, что 21 стиха нет в важнейших и древнейших рукописях и переводах, признают этот стих позднейшею вставкою или заимствованием из Мк IX:29. «Сей род» — относится, конечно, к демонам. «Изгоняется только молитвой и постом», т. е. только истинно верующий, который отрешится от всего мирского, делается способным, при помощи молитвы, изгонять демонов.
Adam Clarke: Commentary on the Bible - 1831
17:21: This kind goeth not out but by prayer, etc. - Τουτο το γενος, this kind, some apply to the faith which should be exercised on the occasion, which goeth not out, doth not exert itself, but by prayer and fasting; but this interpretation is, in my opinion, far from solid. However, there is great difficulty in the text. The whole verse is wanting in the famous Vatican MS., one of the most ancient and most authentic perhaps in the world; and in another one of Colbert's, written in the 11th or 12th century. It is wanting also in the Coptic, Ethiopic, Syriac, Hieros., and in one copy of the Itala. But all the MSS. acknowledge it in the parallel place, Mar 9:29, only the Vatican MS. leaves out νηϚεια, fasting. I strongly suspect it to be an interpolation; but, if it be, it is very ancient, as Origen, Chrysostom, and others of the primitive fathers, acknowledged it. But while candour obliges me to acknowledge that I cannot account for the fact here alleged, that a certain class or genus of demons cannot be expelled but by prayer and fasting, while others may be ejected without them, I can give a sense to the passage which all my readers will easily understand: viz. that there are certain evil propensities, in some persons, which pampering the flesh tends to nourish and strengthen; and that self-denial and fasting, accompanied by prayer to God, are the most likely means, not only to mortify such propensities, but also to destroy them. For other remarkable circumstances relative to this case, see the notes on Mar 9:17, etc.
Albert Barnes: Notes on the Bible - 1834
17:21: Howbeit, this kind ... - This kind means this kind of devils - this species of possession. Where they have had long possession where they produce such painful, fixed, and alarming effects, they can be expelled only in connection with prayer and fasting.
Goeth not out but by prayer and fasting - That is, in order to work miracles of this kind to cast out devils in cases so obstinate and dreadful as this, faith of the highest kind is necessary. That faith is produced and kept vigorous only by much prayer, and by such abstinence from food as fits the mind for the highest exercises of religion, and leaves it free to hold communion with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:21: this: Mat 12:45
but: Kg1 17:20, Kg1 17:21; Dan 9:3; Mar 9:29; Act 13:2, Act 13:3, Act 14:23; Co1 7:5; Co2 11:27; Eph 6:18
Geneva 1599
17:21 (4) Howbeit this kind goeth not out but by (h) prayer and fasting.
(4) The remedy against distrust.
(h) To help us to understand the watchfulness and diligence of earnest prayer, which cannot be without sobriety.
John Gill
17:21 Howbeit, this kind goeth not out,.... The Vulgate Latin renders it, "is not cast out"; and so do the Arabic version, and Munster's Hebrew Gospel; and which confirm the more commonly received sense of these words, that they are to be understood of that kind of devils, one of which was cast out of the lunatic, and was of the worst sort, of a fierce and obstinate kind; and having had long possession, was not easily ejected: and that there is a difference in devils, some are worse and more wicked than others, is clear from Mt 12:45 and not of that kind of miracles, or kind of faith to the working of such miracles. Moreover, the above versions, as they fitly express the word here used; see Mk 9:17 compared with Mt 15:17. So they pertinently set forth the dispossession of devils, who do not go out voluntarily, but by force; and this sort could not be ejected,
but by fasting and prayer: that is, in the exercise of a miraculous faith, expressed in solemn prayer to God, joined with fasting. It seems that Christ not only suggests, that faith was greatly wanting in his disciples; for which reason they could not cast out the devil, and heal the lunatic; but they had been wanting in prayer to God, to assist them in the exercise of their miraculous gifts; and that whilst Christ, and the other three disciples were on the mount, they had been feasting and indulging themselves with the people, and so were in a very undue disposition of mind, for such extraordinary service, for which our Lord tacitly rebukes them. This agrees with the notions of the Jews, who think that, by fasting, a divine soul (f) , "may obtain that which is sought for"; and that among other things, for which a private person may afflict himself with fasting, this is one, , "because of an evil spirit" (g); which they think may be got rid of this way.
(f) Jacchiades in Dan. x. 3. (g) T. Bab. Taanith, fol. 22. 2. Maimon. Hilch. Taaniot, c. 1. sect. 6.
John Wesley
17:21 This kind of devils - goeth not out but by prayer and fasting - What a testimony is here of the efficacy of fasting, when added to fervent prayer! Some kinds of devils the apostles had cast out before this, without fasting.
17:2117:21: Եւ մինչ դեռ շրջէին նոքա ՚ի Գալիլեա, ասէ ցնոսա Յիսուս. Մատնելո՛ց է Որդի մարդոյ ՚ի ձեռս մարդկան,
21 Եւ մինչ նրանք Գալիլիայում դեռ շրջում էին, Յիսուս իր աշակերտներին ասաց. «Մարդու Որդին մատնուելու է մարդկանց ձեռքը
21 Երբ անոնք Գալիլիայի մէջ կը պտըտէին, Յիսուս ըսաւ անոնց. «Որդին մարդոյ պիտի մատնուի մարդոց ձեռքը
Եւ մինչդեռ շրջէին նոքա ի Գալիլեա, ասէ ցնոսա Յիսուս. Մատնելոց է Որդի մարդոյ ի ձեռս մարդկան:

17:21: Եւ մինչ դեռ շրջէին նոքա ՚ի Գալիլեա, ասէ ցնոսա Յիսուս. Մատնելո՛ց է Որդի մարդոյ ՚ի ձեռս մարդկան,
21 Եւ մինչ նրանք Գալիլիայում դեռ շրջում էին, Յիսուս իր աշակերտներին ասաց. «Մարդու Որդին մատնուելու է մարդկանց ձեռքը
21 Երբ անոնք Գալիլիայի մէջ կը պտըտէին, Յիսուս ըսաւ անոնց. «Որդին մարդոյ պիտի մատնուի մարդոց ձեռքը
zohrab-1805▾ eastern-1994▾ western am▾
17:2222: Во время пребывания их в Галилее, Иисус сказал им: Сын Человеческий предан будет в руки человеческие,
17:22  συστρεφομένων δὲ αὐτῶν ἐν τῇ γαλιλαίᾳ εἶπεν αὐτοῖς ὁ ἰησοῦς, μέλλει ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοσθαι εἰς χεῖρας ἀνθρώπων,
17:22. Συστρεφομένων ( Of-being-beturned-together ) δὲ (moreover) αὐτῶν (of-them) ἐν (in) τῇ (unto-the-one) Γαλιλαίᾳ (unto-a-Galilaia) εἶπεν (it-had-said) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Μέλλει (It-impendeth,"ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind,"παραδίδοσθαι (to-be-given-beside) εἰς (into) χεῖρας (to-hands) ἀνθρώπων, (of-mankinds,"
17:22. et occident eum et tertio die resurget et contristati sunt vehementerAnd they shall kill him, and the third day he shall rise again. And they were troubled exceedingly.
22. And while they abode in Galilee, Jesus said unto them, The Son of man shall be delivered up into the hands of men;
And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:

22: Во время пребывания их в Галилее, Иисус сказал им: Сын Человеческий предан будет в руки человеческие,
17:22  συστρεφομένων δὲ αὐτῶν ἐν τῇ γαλιλαίᾳ εἶπεν αὐτοῖς ὁ ἰησοῦς, μέλλει ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοσθαι εἰς χεῖρας ἀνθρώπων,
17:22. et occident eum et tertio die resurget et contristati sunt vehementer
And they shall kill him, and the third day he shall rise again. And they were troubled exceedingly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 (Мк IX:30, 31; Лк IX:43, 44). Вульгат. Conversantibus autem eis in Galilea. Греческое слово susirefomenwn указывает на тесное сближение, пребывание вместе, с исключением посторонних лиц. С этим согласны показания Марка и Луки. Марк и Лука указывают далее на недостаточное понимание учениками речи Спасителя, Матфей — на их скорбь (23). «Сын Человеческий» здесь, очевидно, поставляется в связь с выражением «в руки человеческие».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: 23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.

Christ here foretels his own sufferings; he began to do it before (ch. xvi. 21); and, finding that it was to his disciples a hard saying, he saw it necessary to repeat it. There are some things which God speaketh once, yea twice, and yet man perceiveth it not. Observe here,

1. What he foretold concerning himself--that he should be betrayed and killed. He perfectly knew, before, all things that should come to him, and yet undertook the work of our redemption, which greatly commends his love; nay, his clear foresight of them was a kind of ante-passion, had not his love to man made all easy to him.

(1.) He tells them that he should be betrayed into the hands of men. He shall be delivered up (so it might be read and understood of his Father's delivering him up by his determined counsel and fore-knowledge, Acts ii. 23; Rom. viii. 32); but as we render it, it refers to Judas's betraying him into the hands of the priests, and their betraying him into the hands of the Romans. He was betrayed into the hands of men; men to whom he was allied by nature, and from whom therefore he might expect pity and tenderness; men whom he had undertaken to save, and from whom therefore he might expect honour and gratitude; yet these are his persecutors and murderers.

(2.) That they should kill him; nothing less than that would satisfy their rage; it was his blood, his precious blood, that they thirsted after. This is the heir, come, let us kill him. Nothing less would satisfy God's justice, and answer his undertaking; if he be a Sacrifice of atonement, he must be killed; without blood no remission.

(3.) That he shall be raised again the third day. Still, when he spoke of his death, he gave a hint of his resurrection, the joy set before him, in the prospect of which he endured the cross, and despised the shame. This was an encouragement, not only to him, but to his disciples; for if he rise the third day, his absence from them will not be long, and his return to them will be glorious.

2. How the disciples received this; They were exceedingly sorry. Herein appeared their love to their Master's person, but with all their ignorance and mistake concerning his undertaking. Peter indeed durst not say any thing against it, as he had done before (ch. xvi. 22), having then been severely chidden for it; but he, and the rest of them, greatly lamented it, as it would be their own loss, their Master's grief, and the sin and ruin of them that did it.
Adam Clarke: Commentary on the Bible - 1831
17:22: They abode in Galilee - Lower Galilee, where the city of Capernaum was.
The Son of man shall be betrayed into the hands of men - Μελλει - παραδιδοσθαι εις χειρας - The Son of man is about to be delivered into the hands, etc. I am fully of the mind of two eminent critics, Grotius and Wakefield, that παραδιδοσθαι should be here translated delivered, or delivered up, not betrayed; and that the agency, in this case, should be referred to God, not to Judas. Jesus was delivered up, by the counsel of God, to be an atonement for the sin of the world. See Act 4:27, Act 4:28. Against thy holy child Jesus, whom thou hast anointed to do what thy hand and thy counsel determined before to be done, Herod and Pontius Pilate were gathered together.
Albert Barnes: Notes on the Bible - 1834
17:22: See also Mar 9:30-33; Luk 9:43-45.
And while they abode in Galilee - Galilee, the northern part of Palestine. See the notes at Mat 2:22.
The Son of man shall be betrayed ... - To betray means to deliver up in a treacherous manner. This was done by Judas Iscariot, called for that act the traitor, Mat 26:14-16, Mat 26:47-50. A traitor, or betrayer, is one who makes use of confidence reposed in him for the purpose of delivering him up who puts that confidence in him to the hands of enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:22: The Son: Mat 16:21, Mat 20:17, Mat 20:18; Mar 8:31, Mar 9:30, Mar 9:31, Mar 10:33, Mar 10:34; Luk 9:22, Luk 9:44, Luk 18:31-34; Luk 24:6, Luk 24:7, Luk 24:26, Luk 24:46
betrayed: Mat 24:10, Mat 26:16, Mat 26:46; Act 7:52; Co1 11:23
Geneva 1599
17:22 (5) And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:
(5) Our minds must be prepared more and more for the offence of the cross.
John Gill
17:22 And while they abode in Galilee,.... Munster's Hebrew Gospel reads it "and while they were walking in Galilee", for they passed through it, when they departed from hence; see Mk 9:30 and as they were going to Capernaum, and so onward, to the coasts of Judea, in order to be at Jerusalem at the feast of the passover; where, and when, Christ was to suffer: and observing that the time of his death drew nigh, he inculcates it again to his disciples a third time, that they might be prepared for it, and not be discouraged and terrified by it;
Jesus said unto them, the son of man shall be betrayed into the hands of men: some copies read, "sinful men"; and so the angels report the words, in Lk 24:7 by whom may be meant the Gentiles, who, by the Jews, were reckoned very wicked men, and called sinners of the Gentiles. Now Christ intimates, that the son of man, meaning himself, should be betrayed by the Jews, into the hands of the Gentiles; than which, with the Jews, nothing was reckoned a fouler action, or a viler crime; their canons run thus (h):
"It is forbidden to betray an Israelite into the hands of the Gentiles, whether in his body or in his substance; and though he may be a wicked man, and a ringleader in sin, and though he may have oppressed and afflicted him; and everyone that betrays an Israelite into the hands of the Gentiles, whether in his body, or in his substance, has no part in the world to come.''
They forgot this rule, when they delivered Christ to Pontius Pilate. They go on to observe, that
"it is lawful to kill a betrayer in any place, even at this time, in which they do not judge capital crimes; and it is lawful to kill him before he betrays; but when he says, lo! I am about to betray such an one in his body, or in his substance, though his substance is small, he exposes himself to death; and they admonish him and say to him, do not betray: if he is obstinate, and says I will betray him, it is commanded to kill him; and he that is first to kill him, is a worthy man,''
(h) Maimon. Hilch. Chobel Umazzik, c. 8. sect. 9, 10.
John Wesley
17:22 Mk 9:30; Lk 9:44.
Robert Jamieson, A. R. Fausset and David Brown
17:22 HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mark 9:14-32; Lk 9:37-45). (Mt 17:14-23)
And while they abode in Galilee, Jesus said unto them--Mark (Mk 9:30), as usual, is very precise here: "And they departed thence"--that is, from the scene of the last miracle--"and passed through Galilee; and He would not that any man should know it." So this was not a preaching, but a private, journey through Galilee. Indeed, His public ministry in Galilee was now all but concluded. Though He sent out the Seventy after this to preach and heal, He Himself was little more in public there, and He was soon to bid it a final adieu. Till this hour arrived, He was chiefly occupied with the Twelve, preparing them for the coming events.
The Son of man shall be betrayed into the hands of men . . . And they were exceeding sorry--Though the shock would not be so great as at the first announcement (Mt 16:21-22), their "sorrow" would not be the less, but probably the greater, the deeper the intelligence went down into their hearts, and a new wave dashing upon them by this repetition of the heavy tidings. Accordingly, Luke (Lk 9:43-44), connecting it with the scene of the miracle just recorded, and the teaching which arose out of it--or possibly with all His recent teaching--says our Lord forewarned the Twelve that they would soon stand in need of all that teaching: "But while they wondered every one at all things which Jesus did, He said unto His disciples, Let these sayings sink down into your ears; for the Son of man shall be delivered," &c.: "Be not carried off your feet by the grandeur you have lately seen in Me, but remember what I have told you, and now tell you again, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." Remarkable is the antithesis in those words of our Lord preserved in all the three narratives--"The son of man shall be betrayed into the hands of men." Luke adds (Lk 9:45) that "they understood not this saying, and it was hid from them, that they perceived it not"--for the plainest statements, when they encounter long-continued and obstinate prejudices, are seen through a distorting and dulling medium--"and were afraid to ask Him"; deterred partly by the air of lofty sadness with which doubtless these sayings were uttered, and on which they would be reluctant to break in, and partly by the fear of laying themselves open to rebuke for their shallowness and timidity. How artless is all this!
17:2217:22: եւ սպանցեն զնա, եւ յերիր աւուր յարիցէ՛։ Եւ տրտմեցա՛ն յոյժ։
22 ու նրան պիտի սպանեն, եւ նա երրորդ օրը յարութիւն պիտի առնի»: Եւ նրանք շատ տխրեցին:
22 Եւ զանիկա պիտի մեռցնեն, բայց երրորդ օրը յարութիւն պիտի առնէ»։ Անոնք խիստ տրտմեցան։
եւ սպանցեն զնա, եւ յերիր աւուր յարիցէ: Եւ տրտմեցան յոյժ:

17:22: եւ սպանցեն զնա, եւ յերիր աւուր յարիցէ՛։ Եւ տրտմեցա՛ն յոյժ։
22 ու նրան պիտի սպանեն, եւ նա երրորդ օրը յարութիւն պիտի առնի»: Եւ նրանք շատ տխրեցին:
22 Եւ զանիկա պիտի մեռցնեն, բայց երրորդ օրը յարութիւն պիտի առնէ»։ Անոնք խիստ տրտմեցան։
zohrab-1805▾ eastern-1994▾ western am▾
17:2323: и убьют Его, и в третий день воскреснет. И они весьма опечалились.
17:23  καὶ ἀποκτενοῦσιν αὐτόν, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται. καὶ ἐλυπήθησαν σφόδρα.
17:23. καὶ (and) ἀποκτενοῦσιν (they-shall-kill-off) αὐτόν, (to-it,"καὶ (and) τῇ (unto-the-one) τρίτῃ (unto-third) ἡμέρᾳ (unto-a-day) ἐγερθήσεται. (it-shall-be-roused) καὶ (And) ἐλυπήθησαν (they-were-saddened-unto) σφόδρα . ( to-vehemented )
17:23. et cum venissent Capharnaum accesserunt qui didragma accipiebant ad Petrum et dixerunt magister vester non solvit didragmaAnd when they were come to Capharnaum, they that received the didrachmas, came to Peter, and said to him: Doth not your master pay the didrachma?
23. and they shall kill him, and the third day he shall be raised up. And they were exceeding sorry.
And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry:

23: и убьют Его, и в третий день воскреснет. И они весьма опечалились.
17:23  καὶ ἀποκτενοῦσιν αὐτόν, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται. καὶ ἐλυπήθησαν σφόδρα.
17:23. et cum venissent Capharnaum accesserunt qui didragma accipiebant ad Petrum et dixerunt magister vester non solvit didragma
And when they were come to Capharnaum, they that received the didrachmas, came to Peter, and said to him: Doth not your master pay the didrachma?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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 (Мк IX:31, 32; Лк IX:44, 45). По Марку, слова Спасителя о страданиях, смерти и воскресении были ученикам непонятны, а спросить Его они боялись. Матфей об этом не говорит, но только добавляет, что ученики весьма опечалились. Печаль эта была вызвана, конечно, скорбными сообщениями Христа «Потому они и скорбели, что весьма любили Учителя» (Злат). На основании слова «опечалились» нельзя, впрочем, заключать, что слова Христа были ученикам вполне понятны. Этим соображением устраняется кажущееся разноречие между Матфеем и другими синоптиками.
Adam Clarke: Commentary on the Bible - 1831
17:23: They were exceeding sorry - Since the conversation on the mount, with Moses and Elijah; Peter, James, and John could have no doubt that their Lord and Master must suffer, and that it was for this end he came into the world; but, while they submitted to the counsel of God, their affection for him caused them to feel exquisite distress.
Albert Barnes: Notes on the Bible - 1834
17:23
And they shall kill him, and the third day he shall be raised again - See Mat 12:40. Mark and Luke add that they understood not that saying, and it was hid from them, and they were afraid to ask him. The reasons of this may have been,
1. They were strongly attached to him, and were exceedingly sorry (Matthew) at any intimation that he was soon to leave them. They learned with great slowness and reluctance, therefore, that he was to be treated in this manner.
2. They were not willing to believe it. They knew that he was the Messiah, but they supposed that he was to be a distinguished prince, and was to restore the kingdom to Israel, Act 1:6. But to be betrayed into the hands of his enemies, and be put to death, appeared to them to be frustrating all these expectations.
3. Though what he said was plain enough, yet they did not understand it; they could not see how he could be the Messiah, and yet be put to death in this manner; nor did they understand it fully until after the resurrection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:23: they shall: Psa 22:15, Psa 22:22-31; Isa 53:7, Isa 53:10-12; Dan 9:26; Zac 13:7
the third: Psa 16:10; Joh 2:19; Act 2:23-31; Co1 15:3, Co1 15:4
And they were: Joh 16:6, Joh 16:20-22
John Gill
17:23 And they shall kill him,.... Put him to death, with the death of the cross; for the angels in rehearsing these words, affirm, that Christ told his disciples at this time, and in this place, whilst they were in Galilee, that he should be crucified, Lk 24:7.
And the third day he shall be raised again: this he said for their comfort; and it is observable, that when Christ speaks of his rising again, he makes mention of the exact time, the third day, on which he should rise, according to the types and prophecies of the Old Testament:
and they were exceeding sorry: that he should be betrayed into the hands of the Gentiles, fearing that another nation would come, and take away, and possess the worldly kingdom and grandeur they were dreaming of; and that he should die at all; and much more that he should die such a cruel and ignominious death, as that of the cross. They seem to have overlooked, and to have taken no notice of his rising again from the dead; which might have administered comfort to them, and have relieved them under their melancholy apprehensions of things; but this they understood not, nor indeed truly any part of what he had said; so Mark and Luke intimate: but then it may be said, how came they to be so very sorrowful, if they did not know what was said? To which may be replied, that this might be the reason of their sorrow, because they did not understand what he said, and they were afraid to ask; they could not tell how to reconcile the betraying of him into the hands of men, and his sufferings and death, with their notions, that the Messiah should abide for ever, and should set up a temporal kingdom, in great splendour and magnificence; and what he meant by rising again from the dead, they could not devise; they could not tell whether all this was to be understood in a literal, or mystical sense.
17:2317:23: Իբրեւ եկին նոքա ՚ի Կափառնաում, մատե՛ան՝ որք զերկդրամեանն պահանջէին՝ առ Պե՛տրոս, եւ ասեն. Վարդապետն ձեր ո՞չ տայ զերկդրամեանն։ Եւ նա ասէ. Այո՛[322]։ [322] ՚Ի բազումս պակասի. Եւ նա ասէ. Այո՛։
23 Երբ նրանք Կափառնայում եկան, երկդրամեան տուրքը պահանջողները մօտեցան Պետրոսին եւ ասացին. «Ձեր վարդապետը երկդրամեանը չի՞ տալիս»: Եւ Պետրոսն ասաց՝ այո՛
23 Երբ անոնք Կափառնայում եկան, երկդրամեան տուրքը առնողները Պետրոսին եկան ու ըսին. «Ձեր վարդապետը երկդրամեանը չի՞ հատուցաներ»։[25] Անիկա ըսաւ. «Այո՛, կը հատուցանէ»։
Իբրեւ եկին նոքա ի Կափառնայում, մատեան որք զերկդրամեանն պահանջէին` առ Պետրոս, եւ ասեն. Վարդապետն ձեր ո՞չ տայ զերկդրամեանն: Եւ ասէ. Այո:

17:23: Իբրեւ եկին նոքա ՚ի Կափառնաում, մատե՛ան՝ որք զերկդրամեանն պահանջէին՝ առ Պե՛տրոս, եւ ասեն. Վարդապետն ձեր ո՞չ տայ զերկդրամեանն։ Եւ նա ասէ. Այո՛[322]։
[322] ՚Ի բազումս պակասի. Եւ նա ասէ. Այո՛։
23 Երբ նրանք Կափառնայում եկան, երկդրամեան տուրքը պահանջողները մօտեցան Պետրոսին եւ ասացին. «Ձեր վարդապետը երկդրամեանը չի՞ տալիս»: Եւ Պետրոսն ասաց՝ այո՛
23 Երբ անոնք Կափառնայում եկան, երկդրամեան տուրքը առնողները Պետրոսին եկան ու ըսին. «Ձեր վարդապետը երկդրամեանը չի՞ հատուցաներ»։
[25] Անիկա ըսաւ. «Այո՛, կը հատուցանէ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2424: Когда же пришли они в Капернаум, то подошли к Петру собиратели дидрахм и сказали: Учитель ваш не даст ли дидрахмы?
17:24  ἐλθόντων δὲ αὐτῶν εἰς καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῶ πέτρῳ καὶ εἶπαν, ὁ διδάσκαλος ὑμῶν οὐ τελεῖ [τὰ] δίδραχμα;
17:24. Ἐλθόντων ( Of-having-had-came ) δὲ (moreover) αὐτῶν (of-them) εἰς (into) Καφαρναοὺμ (to-a-Kafarnaoum) προσῆλθον (they-had-came-toward,"οἱ (the-ones) τὰ (to-the-ones) δίδραχμα ( to-double-grasped ) λαμβάνοντες ( taking ,"τῷ (unto-the-one) Πέτρῳ (unto-a-Petros,"καὶ (and) εἶπαν (they-said,"Ὁ (The-one) διδάσκαλος (a-teaching-speaker) ὑμῶν (of-ye) οὐ (not) τελεῖ (it-finisheth-unto) τὰ (to-the-ones) δίδραχμα ; ( to-double-grasped ?"
17:24. ait etiam et cum intrasset domum praevenit eum Iesus dicens quid tibi videtur Simon reges terrae a quibus accipiunt tributum vel censum a filiis suis an ab alienisHe said: Yes. And when he was come into the house, Jesus prevented him, saying: What is thy opinion, Simon? The kings of the earth, of whom do they receive tribute or custom, of their own children, or of strangers?
24. And when they were come to Capernaum, they that received the half-shekel came to Peter, and said, Doth not your master pay the half-shekel?
And when they were come to Capernaum, they that received tribute [money] came to Peter, and said, Doth not your master pay tribute:

24: Когда же пришли они в Капернаум, то подошли к Петру собиратели дидрахм и сказали: Учитель ваш не даст ли дидрахмы?
17:24  ἐλθόντων δὲ αὐτῶν εἰς καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῶ πέτρῳ καὶ εἶπαν, ὁ διδάσκαλος ὑμῶν οὐ τελεῖ [τὰ] δίδραχμα;
17:24. ait etiam et cum intrasset domum praevenit eum Iesus dicens quid tibi videtur Simon reges terrae a quibus accipiunt tributum vel censum a filiis suis an ab alienis
He said: Yes. And when he was come into the house, Jesus prevented him, saying: What is thy opinion, Simon? The kings of the earth, of whom do they receive tribute or custom, of their own children, or of strangers?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24 (Мк IX:33 — ограничивается заметкой, что Спаситель и Его ученики прибыли в Капернаум и вошли в дом). Весь дальнейший рассказ об уплате подати встречается только у Матфея. В послепленное время (Исх XXX:13 и сл.; ср. 2 Пар XXIV:6; 4 Цар XII:12; Неем X:33) было установлено, чтобы все израильские мужчины, которым исполнилось 20 лет, ежегодно платили полсикля, или две аттические драхмы, или же одну александрийскую драхму (LXX; Быт XXIII:15; Нав VII:21) в пользу храма для поддержания богослужения. Временем собирания денег по талмудическому трактату Шекалим I:3 был месяц адар (см. Переферк. т. II, с. 269; сведения об этом налоге в гл. II и VII этого трактата). Что налог существовал во время Христа, видно из сообщений Филона (XI, с. 244, изд. Манг.) и Иосифа (Древн. XVIII, 9, 1; Война VII, 6, 6). Он был настолько всеобщ, что даже иудеи рассеяния платили его. Это не был римский налог, хотя после разрушения Иерусалима деньги и отправлялись в Рим на храм Юпитера Капитолийского (см. Шюрер II, с. 314, 315). Был ли этот налог принудительным или нет, неясно. Из вопроса, предложенного сборщиками податей, можно было бы заключать, что налог был добровольным и потому некоторыми отклонялся. При взимании податей богатые не могли давать больше того, что было установлено; бедные — меньше. Цена души каждого была одинакова (Исх XXX:11–16). Греческое слово didracmon означает двойную драхму. По Талмуду, «все деньги, о которых говорит закон, суть тирские деньги» (Тосефта Кетубот XII, конец, цит. у Шюрера, т. II, с. 315 прим.). Четыре тирские драхмы равнялись одному еврейскому сиклю. Одна драхма на наши деньги стоила около 20–30 копеек; дидрахма — 40–60 копеек. Статир же был равен 4 драхмам. Вместо «учитель ваш не даст ли дидрахмы» (русск. перев.), точнее было бы — «не даст ли дидрахм», потому что в подлиннике множественное число поставлено в обоих случаях. Цан объясняет множественное тем, что сборщики спрашивали не о дидрахме, которую следовало платить в этот именно год, а вообще о том, согласен ли Иисус Христос уплатить этот налог. Подобно этому и мы говорим: «не даст ли кто-нибудь денег», хотя под «деньгами» и разумеется иногда только одна монета. Рассказ, несомненно, указывает на положение дел в Палестине до 70 г. по Р. Х.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute? 25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? 26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. 27 Notwithstanding, lest we should offend them, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.

We have here an account of Christ's paying tribute.

I. Observe how it was demanded, v. 24. Christ was now at Capernaum, his headquarters, where he mostly resided; he did not keep from thence, to decline being called upon for his dues, but rather came thither, to be ready to pay them.

1. The tribute demanded was not any civil payment to the Roman powers, that was strictly exacted by the publicans, but the church-duties, the half shekel, about fifteen pence, which were required from every person or the service of the temple, and the defraying of the expenses of the worship there; it is called a ransom for the soul, Exod. xxx. 12, &c. This was not so strictly exacted now as sometimes it had been, especially not in Galilee.

2. The demand was very modest; the collectors stood in such awe of Christ, because of his mighty works, that they durst not speak to him about it, but applied themselves to Peter, whose house was in Capernaum, and probably in his house Christ lodged; he therefore was fittest to be spoken to as the housekeeper, and they presumed he knew his Master's mind. Their question is, Doth not your master pay tribute? Some think that they sought an occasion against him, designing, if he refused, to represent him as disaffected to the temple-service, and his followers as lawless people, that would pay neither toll, tribute, nor custom, Ezra iv. 13. It should rather seem, they asked this with respect, intimating, that if he had any privilege to exempt him from this payment, they would not insist upon it.

Peter presently his word for his Master; "Yes, certainly; my Master pays tribute; it is his principle and practice; you need not fear moving it to him." (1.) He was made under the law (Gal. iv. 4); therefore under this law he was paid for at forty days old (Luke ii. 22), and now he paid for himself, as one who, in his state of humiliation, had taken upon him the form of a servant, Phil. ii. 7, 8. (2.) He was made sin for us, and was sent forth in the likeness of sinful flesh, Rom. viii. 3. Now this tax paid to the temple is called an atonement for the soul, Exod. xxx. 15. Christ, that in every thing he might appear in the likeness of sinners, paid it though he had no sin to atone for. (3.) Thus it became him to fulfil all righteousness, ch. iii. 15. He did this to set an example, [1.] Of rendering to all their due, tribute to whom tribute is due, Rom. xiii. 7. The kingdom of Christ not being of this world, the favourites and officers of it are so far from having a power granted them, as such, to tax other people's purses, that theirs are made liable to the powers that are. [2.] Of contributing to the support of the public worship of God in the places where we are. If we reap spiritual things, it is fit that we should return carnal things. The temple was now made a den of thieves, and the temple-worship a pretence for the opposition which the chief priests gave to Christ and his doctrine; and yet Christ paid this tribute. Note, Church-duties, legally imposed, are to be paid, notwithstanding church-corruptions. We must take care not to use our liberty as a cloak of covetousness or maliciousness, 1 Pet. ii. 16. If Christ pay tribute, who can pretend an exemption?

II. How it was disputed (v. 25), not with the collectors themselves, lest they should be irritated, but with Peter, that he might be satisfied in the reason why Christ paid tribute, and might not mistake about it. He brought the collectors into the house; but Christ anticipated him, to give him a proof of his omniscience, and that no thought can be withholden from him. The disciples of Christ are never attacked without his knowledge.

Now, 1. He appeals to the way of the kings of the earth, which is, to take tribute of strangers, of the subjects of their kingdom, or foreigners that deal with them, but not of their own children that are of their families; there is such a community of goods between parents and children, and a joint-interest in what they have, that it would be absurd for the parents to levy taxes upon the children, or demand any thing from them; it is like one hand taxing the other.

2. He applies this to himself; Then are the children free. Christ is the Son of God, and Heir of all things; the temple is his temple (Mal. iii. 1), his Father's house (John ii. 16), in it he is faithful as a Son in his own house (Heb. iii. 6), and therefore not obliged to pay this tax for the service of the temple. Thus Christ asserts his right, lest his paying this tribute should be misimproved to the weakening of his title as the Son of God, and the King of Israel, and should have looked like a disowning of it himself. These immunities of the children are to be extended no further than our Lord Jesus himself. God's children are freed by grace and adoption from the slavery of sin and Satan, but not from their subjection to civil magistrates in civil things; here the law of Christ is express; Let every soul (sanctified souls not excepted) be subject to the higher powers. Render to Cæsar the things that are Cæsar's.

III. How it was paid, notwithstanding, v. 27.

1. For what reason Christ waived his privilege, and paid this tribute, though he was entitled to an exemption--Lest we should offend them. Few knew, as Peter did, that he was the Son of God; and it would have been a diminution to the honour of that great truth, which was yet a secret, to advance it now, to serve such a purpose as this. Therefore Christ drops that argument, and considers, that if he should refuse this payment, it would increase people's prejudice against him and his doctrine, and alienate their affections from him, and therefore he resolves to pay it. Note, Christian prudence and humility teach us, in many cases, to recede from our right, rather than give offence by insisting upon it. We must never decline our duty for fear of giving offence (Christ's preaching and miracles offended them, yet he went on with him, ch. xv. 12, 13, better offend men than God); but we must sometimes deny ourselves in that which is our secular interest, rather than give offence; as Paul, 1 Cor. viii. 13; Rom. xiv. 13.

2. What course he took for the payment of this tax; he furnished himself with money for it out of the mouth of a fish (v. 27), wherein appears,

(1.) The poverty of Christ; he had not fifteen pence at command to pay his tax with, though he cured so many that were diseased; it seems, he did all gratis; for our sakes he became poor, 2 Cor. viii. 9. In his ordinary expenses, he lived upon alms (Luke viii. 3), and in extraordinary ones, he lived upon miracles. He did not order Judas to pay this out of the bag which he carried; that was for subsistence, and he would not order that for his particular use, which was intended for the benefit of the community.

(2.) The power of Christ, in fetching money out of a fish's mouth for this purpose. Whether his omnipotence put it there, or his omniscience knew that it was there, it comes all to one; it was an evidence of his divinity, and that he is Lord of hosts. Those creatures that are most remote from man are at the command of Christ, even the fishes of the sea are under his feet (Ps. viii. 5); and to evidence his dominion in this lower world, and to accommodate himself to his present state of humiliation, he chose to take it out of a fish's mouth, when he could have taken it out of an angel's hand. Now observe,

[1.] Peter must catch the fish by angling. Even in miracles he would use means to encourage industry and endeavour. Peter has something to do, and it is in the way of his own calling too; to teach us diligence in the employment we are called to, and called in. Do we expect that Christ should give to us? Let us be ready to work for him.

[2.] The fish came up, with money in the mouth of it, which represents to us the reward of obedience in obedience. What work we do at Christ's command brings its own pay along with it: In keeping God's commands, as well as after keeping them, there is great reward, Ps. xix. 11. Peter was made a fisher of men, and those that he caught thus, came up; where the heart is opened to entertain Christ's word, the hand is open to encourage his ministers.

[3.] The piece of money was just enough to pay the tax for Christ and Peter. Thou shalt find a stater, the value of a Jewish shekel, which would pay the poll-tax for two, for it was half a shekel, Exod. xxx. 13. Christ could as easily have commanded a bag of money as a piece of money; but he would teach us not to covet superfluities, but, having enough for our present occasions, therewith to be content, and not to distrust God, though we live but from hand to mouth. Christ made the fish his cash-keeper; and why may not we make God's providence our storehouse and treasury? If we have a competency for today, let to-morrow take thought for the things of itself. Christ paid for himself and Peter, because it is probable that here he only was assessed, and of him it was at this time demanded; perhaps the rest had paid already, or were to pay elsewhere. The papists make a great mystery of Christ's paying for Peter, as if this made him the head and representative of the whole church; whereas the payment of tribute for him was rather a sign of subjection than of superiority. His pretended successors pay no tribute, but exact it. Peter fished for this money, and therefore part of it went for his use. Those that are workers together with Christ in winning souls shall shine with him. Give it for thee and me. What Christ paid for himself was looked upon as a debt; what he paid for Peter was a courtesy to him. Note, it is a desirable thing, if God so please, to have wherewithal of this world's goods, not only to be just, but to be kind; not only to be charitable to the poor, but obliging to our friends. What is a great estate good for, but that it enables a man to do so much the more good?

Lastly, Observe, The evangelist records here the orders Christ gave to Peter, the warrant; the effect is not particularly mentioned, but taken for granted, and justly; for, with Christ, saying and doing are the same thing.
Adam Clarke: Commentary on the Bible - 1831
17:24: They that received tribute - This was not a tax to be paid to the Roman government; but a tax for the support of the temple. The law, Exo 30:13, obliged every male among the Jews to pay half a shekel yearly; for the support of the temple; and this was continued by them wherever dispersed, till after the time of Vespasian, see Josephus, War, book 7. c. 6, who ordered it afterwards to be paid into the Roman treasury. The word in the text, which is generally translated tribute - τα διδραχμα, signifies the didrachma, or two drachms. This piece of money was about the value of two Attic drachms, each equal to fifteen pence of our money. The didrachma of the Septuagint, mentioned Exo 30:13, was twice as heavy as the Attic, for it was equal to a whole shekel, this being the value of that piece of money at Alexandrina, the place where the Septuagint translation was made; for the half shekel mentioned in the above passage, they render ημισυ του διδαχμου, the half of a didrachma.
Albert Barnes: Notes on the Bible - 1834
17:24: And when they were come to Capernaum - See the notes at Mat 4:13.
They that received tribute - In the original this is, they who received the didrachma, or double drachma. The drachma was a Grecian coin worth about fifteen cents (7 1/2 d.) of British money. The didrachma, or double drachma, was a silver coin equal to the Attic drachma, and, in the time of Josephus, equal to the Jewish half shekel, that is, about 30 cents (circa 1880's). This tribute, consisting of the didrachma or double drachma, was not paid to the Roman government, but to the Jewish collectors for the use of the temple service. It was permitted in the law of Moses (see Exo 30:11-16) that in numbering the people half a shekel should be received of each man for the services of religion. This was in addition to the tithes paid by the whole nation, and seems to have been considered as a voluntary offering. It was devoted to the purchase of animals for the daily sacrifice, wood, flour, salt, incense, etc., for the use of the temple.
Doth not your master pay tribute? - This tribute was voluntary, and they therefore asked him whether he was in the habit of paying taxes for the support of the temple. Peter replied that it was his custom to pay all the usual taxes of the nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:24: when: Mar 9:33
tribute: "Gr. didrachma, in value fifteen pence." Exo 30:13, Exo 38:26; This tribute seems to have been the half shekel which every male among the Jews paid yearly for the support of the temple, and which was continued by them, wheRev_er dispersed, till after the time of Vespasian.
Geneva 1599
17:24 (6) And when they were come to Capernaum, they that received tribute [money] came to Peter, and said, Doth (i) not your master (k) pay (l) tribute?
(6) In that Christ willingly obeys Caesar's edicts, he shows that civil policy is not taken away by the Gospel.
(i) He does not deny, but he asks.
(k) Should he not pay?
(l) They that were from twenty years of age to fifty, paid half a shekel to the Sanctuary, (Ex 30:13). This was an Attic didrachma which the Roman exacted after they had subdued Judea.
John Gill
17:24 And when they were come to Capernaum,.... Called Christ's own city, Mt 9:1 where he dwelt some time Mt 4:13 and Peter had an house, Mt 8:14 "they that received tribute money", or the "didrachms"; in Talmudic language, it would be (i), "they that collect the shekels": for not the publicans, or Roman tax gatherers are meant; nor is this to be understood of any such tribute: there was a tribute that was paid to Caesar, by the Jews; see Mt 22:17 but that is expressed by another word, and was paid in other money, in Roman money, which bore Caesar's image and superscription; and was exacted of them, whether they would or not: but this designs the collection of the half shekel, paid yearly for the service of the temple: the original of this custom, was an order of the Lord to Moses, upon numbering the people; that everyone that was twenty years of age and upwards, should give half a shekel as atonement money, or as a ransom for his soul; which was to be disposed of for the service of the tabernacle, Ex 30:12. This does not appear to have been designed for a perpetual law, or to be paid yearly; nor even whenever the number of the people was taken, but only for that present time: in the time of Joash king of Judah, a collection was set on foot for the repair of the temple; and the collection of Moses in the wilderness, was urged as an argument, and by way of example; nor is any mention made of the half shekel, nor was any sum of money fixed they should pay; but, according to the account, it was entirely free and voluntary. In the time of Nehemiah, there was a yearly charge of the "third" part of a "shekel", for the service of the temple; but this was not done by virtue of a divine order, or any law of Moses, with which it did not agree; but by an ordinance the Jews then made for themselves, as their necessity required. Aben Ezra (k) indeed says, that this was an addition to the half shekel. Now in process of time, from these instances and examples, it became a fixed thing, that every year an half shekel should be paid by every Israelite, excepting women, children, and servants, towards defraying the necessary charges of the temple service, and this obtained in Christ's time. There is a whole tract in the Jewish Misna, called Shekalim; in which an account is given of the persons who are obliged to pay this money, the time and manner of collecting it, and for what uses it is put: and so it continued till the times of Titus Vespasian, who, as Josephus says (l), laid a tax of two drachms, the same with the half shekel, upon the Jews; and ordered it to be brought yearly into the capitol at Rome, as it used to have been paid into the temple at Jerusalem. We need not wonder that we hear of receivers of the half shekel at Capernaum; since once a year, on the "fifteenth" of the month Adar, tables were placed, and collectors sat in every city in Judea, as they did on the "twenty fifth" of the same month, in the sanctuary (m). The value of the half shekel, was about "fifteen pence" of our money. The Syriac version renders the word here used, "two zuzim of head money": now a "zuz" with the Jews, answered to a Roman penny, four of which made a "shekel" (n); so that two of them were the value of an half "shekel"; it is further to be observed, that shekels in Judea, were double the value of those in Galilee, where Christ now was: five "shekels" in Judea, went for ten in Galilee, and so ten for twenty (o). The receivers of this money
came to Peter; not caring to go to Christ himself; but observing Peter a forward and active man among his disciples, they applied to him; or rather, because he had an house in this place, at which Christ might be:
and said, doth not your master pay tribute? or the "didrachms", the half "shekel" money. Had this been the Roman tribute, the reason of such a question might have been either to have ensnared him, and to have known whether he was of the same mind with Judas, of Galilee, that refused to pay tribute to Caesar; or because they could not tell whether he was reckoned as an inhabitant, or citizen of that city; for, according to the Jewish canons (p), a man must be twelve months in a place, before he is liable to tribute and taxes; or because they might suspect him to be exempted, as a doctor, or teacher for the Jewish doctors, wise men, and scholars, were freed from all tribute and taxes (q) even from the "head money", the Syriac version here mentions; and which was a civil tax paid to kings (r); to which sense that version seems to incline: the rule concerning wise men or scholars, is this (s).
"They do not collect of them for the building a wall, or setting up gates, or for the hire of watchmen, and such like things; nor for the king's treasury; nor do they oblige them to give tribute, whether it is fixed upon citizens, or whether it is fixed on every man.''
But this was not the Roman tax, nor tribute, on any civil account, but the half shekel for religious service: and it may seem strange that such a question should be asked; and especially since it is a rule with them (t), that
"all are bound to give the half shekel, priests, Levites, and Israelites; and the strangers, or proselytes, and servants, that are made free; but not women, nor servants, nor children; though if they gave, they received it of them.''
But a following canon (u) explains it, and accounts for it: on the fifteenth
"(i.e. of the month Adar,) the collectors sit in every province or city, (that is, in the countries,) , "and mildly ask everyone": he that gives to them, they receive it of him; and he that does not give, , "they do not oblige him to give": on the five and twentieth they sit in the sanctuary to collect, and from hence and onward, they urge him that will not give, until he gives; and everyone that will not give, they take pawns of him.''
So that it seems, there was a different usage of persons, at different times and places: our Lord being in Galilee at Capernaum, was treated in this manner.
(i) Maimon. Hilch. Shekalim, c. 2. sect. 4. (k) In Neh. x. 32. (l) De Bello Jud. l. 7. c. 20. (m) Misn. Shekalim, c. 1. sect. 3. Maimon. Hilch. Shekalim, c. 1. sect. 9. (n) T. Bab. Kiddushin, fol. 11. 2. Vid. Targum & Kimchi in 1 Sam. ix. 3. Maimon. in Misn. Shekalim, c. 2. 4. & Hilch. Shekalim, c. 1. sect. 3. (o) Misn. Trumot, c. 10. sect. 8. & Cetubot, c. 5. sect. 9. T. Bab. Cetubot, fol. 59. 1. (p) T. Hieros. Bava Bathra, fol. 12. 4. T. Bab. Bava Bathra, fol. 8. 1. (q) Maimon. & Bartenora in Pirke Abot, c. 4. sect. 5. (r) Gloss. in T. Bab. Cetubot, fol. 100. 2. & Nedarim, fol. 62. 2. & Bava Metzia, fol. 73. 2. (s) Maimon Talmud Tora, c. 6. 10. (t) Ib. Hilch. Shekalim, c. 1. sect. 7. (u) Ib. sect. 9.
John Wesley
17:24 When they were come to Capernaum - Where our Lord now dwelt. This was the reason why they stayed till he came thither, to ask him for the tribute. Doth not your Master pay tribute? - This was a tribute or payment of a peculiar kind, being half a shekel, (that is, about fifteen pence,) which every master of a family used to pay yearly to the service of the temple, to buy salt, and little things not otherwise provided for. It seems to have been a voluntary thing, which custom rather than any law had established.
Robert Jamieson, A. R. Fausset and David Brown
17:24 THE TRIBUTE MONEY. (Mt 17:24-27)
And when they were come to Capernaum, they that received tribute money--the double drachma; a sum equal to two Attic drachmas, and corresponding to the Jewish "half-shekel," payable, towards the maintenance of the temple and its services, by every male Jew of twenty years old and upward. For the origin of this annual tax, see Ex 30:13-14; 2Chron 24:6, 2Chron 24:9. Thus, it will be observed, it was not a civil, but an ecclesiastical tax. The tax mentioned in Mt 17:25 was a civil one. The whole teaching of this very remarkable scene depends upon this distinction.
came to Peter--at whose house Jesus probably resided while at Capernaum. This explains several things in the narrative.
and said, Doth not your master pay tribute?--The question seems to imply that the payment of this tax was voluntary, but expected; or what, in modern phrase, would be called a "voluntary assessment."
17:2417:24: Եւ իբրեւ եմուտ ՚ի տուն՝ յառաջեա՛ց քան զնա Յիսուս եւ ասէ. Զիա՞րդ թուի քեզ Սի՛մովն. թագաւորք ազգաց՝ յումմէ՞ առնուն զհարկս կամ զհասն, յորդւոց իւրեանց՝ թէ յօտարաց[323]։ [323] Ոսկան. Թագաւորք երկրի յումմէ՞։ Ըստ որում ոմանք նշանակեն ՚ի լուսանցս։
24 Եւ երբ տուն մտան, Յիսուս կանխեց նրան ու ասաց. «Քեզ ինչպէ՞ս է թւում, Սիմո՛ն. ազգերի թագաւորները հարկերը կամ տուրքը ումի՞ց են առնում, իրենց որդիների՞ց, թէ՞ օտարներից»
24 Երբ տունը մտաւ, առաջ Յիսուս խօսեցաւ անոր ու ըսաւ. «Քեզի ի՞նչպէս կ’երեւնայ, Սի՛մոն, երկրի թագաւորները որմէ՞ կ’առնեն հարկը կամ տուրքը. իրենց որդիներէ՞ն թէ օտարներէն»։
Եւ իբրեւ եմուտ ի տուն, յառաջեաց քան զնա Յիսուս եւ ասէ. Զիա՞րդ թուի քեզ, Սիմովն, թագաւորք [57]ազգաց յումմէ՞ առնուն զհարկս կամ զհասն, յորդւո՞ց իւրեանց` թէ յօտարաց:

17:24: Եւ իբրեւ եմուտ ՚ի տուն՝ յառաջեա՛ց քան զնա Յիսուս եւ ասէ. Զիա՞րդ թուի քեզ Սի՛մովն. թագաւորք ազգաց՝ յումմէ՞ առնուն զհարկս կամ զհասն, յորդւոց իւրեանց՝ թէ յօտարաց[323]։
[323] Ոսկան. Թագաւորք երկրի յումմէ՞։ Ըստ որում ոմանք նշանակեն ՚ի լուսանցս։
24 Եւ երբ տուն մտան, Յիսուս կանխեց նրան ու ասաց. «Քեզ ինչպէ՞ս է թւում, Սիմո՛ն. ազգերի թագաւորները հարկերը կամ տուրքը ումի՞ց են առնում, իրենց որդիների՞ց, թէ՞ օտարներից»
24 Երբ տունը մտաւ, առաջ Յիսուս խօսեցաւ անոր ու ըսաւ. «Քեզի ի՞նչպէս կ’երեւնայ, Սի՛մոն, երկրի թագաւորները որմէ՞ կ’առնեն հարկը կամ տուրքը. իրենց որդիներէ՞ն թէ օտարներէն»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2525: Он говорит: да. И когда вошел он в дом, то Иисус, предупредив его, сказал: как тебе кажется, Симон? цари земные с кого берут пошлины или подати? с сынов ли своих, или с посторонних?
17:25  λέγει, ναί. καὶ ἐλθόντα εἰς τὴν οἰκίαν προέφθασεν αὐτὸν ὁ ἰησοῦς λέγων, τί σοι δοκεῖ, σίμων; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων;
17:25. λέγει (It-fortheth,"Ναί. (Yea) καὶ (And) ἐλθόντα (to-having-had-came) εἰς (into) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) προέφθασεν (it-anteceded-before) αὐτὸν (to-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"λέγων (forthing,"Τί (To-what-one) σοι (unto-thee) δοκεῖ, (it-thinketh-unto,"Σίμων; (Simon?"οἱ (The-ones) βασιλεῖς (rulers-of) τῆς (of-the-one) γῆς (of-a-soil) ἀπὸ (off) τίνων (of-what-ones) λαμβάνουσιν (they-take) τέλη (to-finishes) ἢ (or) κῆνσον; (to-a-tribute?"ἀπὸ (Off) τῶν (of-the-ones) υἱῶν (of-sons) αὐτῶν (of-them) ἢ (or) ἀπὸ (off) τῶν (of-the-ones) ἀλλοτρίων ; ( of-other-belonged ?"
17:25. et ille dixit ab alienis dixit illi Iesus ergo liberi sunt filiiAnd he said: Of strangers. Jesus said to him: Then the children are free.
25. He saith, Yea. And when he came into the house, Jesus spake first to him, saying, What thinkest thou, Simon? the kings of the earth, from whom do they receive toll or tribute? from their sons, or from strangers?
He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers:

25: Он говорит: да. И когда вошел он в дом, то Иисус, предупредив его, сказал: как тебе кажется, Симон? цари земные с кого берут пошлины или подати? с сынов ли своих, или с посторонних?
17:25  λέγει, ναί. καὶ ἐλθόντα εἰς τὴν οἰκίαν προέφθασεν αὐτὸν ὁ ἰησοῦς λέγων, τί σοι δοκεῖ, σίμων; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων;
17:25. et ille dixit ab alienis dixit illi Iesus ergo liberi sunt filii
And he said: Of strangers. Jesus said to him: Then the children are free.
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Adam Clarke: Commentary on the Bible - 1831
17:25: He saith, Yes - From this reply of Peter, it is evident that our Lord customarily paid all taxes, tributes, etc., which were common among the people wherever he came. The children of God are subject to all civil laws in the places where they live - and should pay the taxes levied on them by public authority; and though any of these should be found unjust, They rebel not, as their business is not to reform the politics of nations, but the morals of the world.
Albert Barnes: Notes on the Bible - 1834
17:25
Jesus pRev_ented him - That is, Jesus commenced speaking before Peter, or spoke before Peter had told him what he had said. This implies that, though not present with Peter when he gave the answer, yet Jesus was acquainted with what he had said.
PRev_ent - To go before, or precede. It did not mean, as it now does with us, to hinder or obstruct. See the same use of the word in Psa 59:10; Psa 79:8; Psa 88:13; Th1 4:15; Psa 119:148.
Of whom do the kings of the earth ... - That is, earthly kings.
Their own children - Their sons; the members of their own family.
Or of strangers? - The word "strangers" does not mean foreigners, but those that were not their own sons or members of their family. Peter replied that tribute was collected of those out of their own family. Jesus answered, Then are the children, or sons of the kings, free; that is, taxes are not required of them. The meaning of this may be thus expressed: "Kings do not tax their own sons. This tribute-money is taken up for the temple service; that is, the service of my Father. I, therefore, being the Son of God, for whom this is taken up, cannot be lawfully required to pay this tribute." This argument is based on the supposition that this was a religious, and not a civil tax. If it had been the latter, the illustration would not have been pertinent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:25: Yes: Mat 3:15, Mat 22:21; Rom 13:6, Rom 13:7
of their: Sa1 17:25
Geneva 1599
17:25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own (m) children, or of strangers?
(m) By children we must not understand subjects who pay tribute, but natural children.
John Gill
17:25 He saith, yes,.... Without any hesitation, knowing it had been his master's practice; and therefore as he had done it, did not doubt but he would again:
and when he was come into the house; that is, Peter, as both the Syriac and Persic versions express; when he was come into his own house, or at least into that where Christ was, in order to talk with him about this affair, the collectors had been speaking of to him, who seems to have been alone when they met with him; however, Christ was not with him:
Jesus prevented him; saying what he intended to say, on that head; for he being the omniscient God, though not present, knew what question had been put to Peter, and what answer he had returned; and therefore, before Peter could lay the case before him, he puts this question to him;
saying, what thinkest thou, Simon? How does it appear to thee, to thy reason and understanding? in what light dost thou consider this matter? what is thy judgment of it?
of whom do the kings of the earth take custom or tribute? of their own children, or of strangers, or others? What is the usual practice of earthly kings, whether of Judea, or of other countries? do their own children, sons, and heirs, such as are of their own family, pay? or is it only their subjects that are not of their family?
John Wesley
17:25 Jesus prevented him - Just when St. Peter was going to ask him for it. Of their own sons, or of strangers? - That is, such as are not of their own family.
Robert Jamieson, A. R. Fausset and David Brown
17:25 He saith, yes--that is, "To be sure He does"; as if eager to remove even the suspicion of the contrary. If Peter knew--as surely he did--that there was at this time no money in the bag, this reply must be regarded as a great act of faith in his Master.
And when he was come into the house--Peter's.
Jesus prevented him--anticipated him; according to the old sense of the word "prevent."
saying, What thinkest thou, Simon?--using his family name for familiarity.
of whom do the kings of the earth take custom--meaning custom on goods exported or imported.
or tribute--meaning the poll-tax, payable to the Romans by everyone whose name was in the census. This, therefore, it will be observed, was strictly a civil tax.
of their own children, or of strangers--This cannot mean "foreigners," from whom sovereigns certainly do not raise taxes, but those who are not of their own family, that is, their subjects.
17:2517:25: Եւ իբրեւ ասա՛ց թէ յօտարաց, ասէ ցնա Յիսուս. Ապա ուրեմն ազա՛տ են որդիքն։
25 Եւ երբ ասաց՝ օտարներից, Յիսուս նրան ասաց. «Ապա ուրեմն որդիներն ազատ են
25 Պետրոս ըսաւ. «Օտարներէն»։ Յիսուս անոր ըսաւ. «Ուրեմն որդիները ազատ են,
Եւ իբրեւ ասաց թէ` Յօտարաց, ասէ ցնա Յիսուս. Ապա ուրեմն ազատ են որդիքն:

17:25: Եւ իբրեւ ասա՛ց թէ յօտարաց, ասէ ցնա Յիսուս. Ապա ուրեմն ազա՛տ են որդիքն։
25 Եւ երբ ասաց՝ օտարներից, Յիսուս նրան ասաց. «Ապա ուրեմն որդիներն ազատ են
25 Պետրոս ըսաւ. «Օտարներէն»։ Յիսուս անոր ըսաւ. «Ուրեմն որդիները ազատ են,
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17:2626: Петр говорит Ему: с посторонних. Иисус сказал ему: итак сыны свободны;
17:26  εἰπόντος δέ, ἀπὸ τῶν ἀλλοτρίων, ἔφη αὐτῶ ὁ ἰησοῦς, ἄρα γε ἐλεύθεροί εἰσιν οἱ υἱοί.
17:26. εἰπόντος (Of-having-had-said) δέ (moreover,"Ἀπὸ (Off) τῶν (of-the-ones) ἀλλοτρίων , ( of-other-belonged ,"ἔφη (it-was-declaring) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἄραγε (Thus-too) ἐλεύθεροί ( en-freed ) εἰσιν (they-be) οἱ (the-ones) υἱοί: (sons)
17:26. ut autem non scandalizemus eos vade ad mare et mitte hamum et eum piscem qui primus ascenderit tolle et aperto ore eius invenies staterem illum sumens da eis pro me et teBut that we may not scandalize them, go to the sea, and cast in a hook: and that fish which shall first come up, take: and when thou hast opened it's mouth, thou shalt find a stater: take that, and give it to them for me and thee.
26. And when he said, From strangers, Jesus said unto him, Therefore the sons are free.
Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free:

26: Петр говорит Ему: с посторонних. Иисус сказал ему: итак сыны свободны;
17:26  εἰπόντος δέ, ἀπὸ τῶν ἀλλοτρίων, ἔφη αὐτῶ ὁ ἰησοῦς, ἄρα γε ἐλεύθεροί εἰσιν οἱ υἱοί.
17:26. ut autem non scandalizemus eos vade ad mare et mitte hamum et eum piscem qui primus ascenderit tolle et aperto ore eius invenies staterem illum sumens da eis pro me et te
But that we may not scandalize them, go to the sea, and cast in a hook: and that fish which shall first come up, take: and when thou hast opened it's mouth, thou shalt find a stater: take that, and give it to them for me and thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26 Петр сказал, что во всяком царстве сыны царские свободны, т. е. не обложены налогами. Тем более, следовательно, должны быть свободными в каком-либо земном царстве сыны того Царя, которому подчинены все царства земные. Смысл сравнения тот, что Иисус Христос есть Сын Божий (ст. 5) и наследник всего; но дом Бога есть храм Его, и в пользу этого храма собирались дидрахмы. Вопрос дан был именно Петру и имел близкую связь с его исповеданием (Мф XVI:15).
Adam Clarke: Commentary on the Bible - 1831
17:26: Then are the children free - As this money is levied for the support of that temple of which I am the Lord, then I am not obliged to pay the tax; and my disciples, like the priests that minister, should be exempted from the necessity of paying.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:26: Mat 17:17
John Gill
17:26 Peter saith unto him,.... The Vulgate Latin reads, "and he said": and so the Ethiopic, and Munster's Hebrew Gospel; but without doubt Peter is meant, and rightly expressed; whose answer to Christ's question is,
of strangers: meaning not foreigners, or such who formerly belonged to other nations, but were now taken captive, and brought into subjection; but their own native subjects, so called, in distinction from their domestics, their children, and those of their own family:
Jesus saith unto him, then are the children free; from paying custom, tribute, and taxes, and leaves Peter to make the application; and which he suggested might be made, either thus: supposing it was a civil tax, that since he was the son of David, king of Israel, was of his house and family, and heir apparent to his throne and kingdom; according to this rule, he must be exempt from such tribute: or, thus; taking it to have respect to the half shekel, paid on a religious account, for the service of the temple worship; that since he was the Son of the King of kings, for the support of whose worship and service that money was collected; and was also the Lord and proprietor of the temple, and greater than that, he might well be excused the payment of it.
John Wesley
17:26 Then are the sons free - The sense is, This is paid for the use of the house of God. But I am the Son of God. Therefore I am free from any obligation of paying this to my own Father.
Robert Jamieson, A. R. Fausset and David Brown
17:26 Peter saith unto him, Of strangers--"of those not their children."
Jesus saith unto him, Then are the children free--By "the children" our Lord cannot here mean Himself and the Twelve together, in some loose sense of their near relationship to God as their common Father. For besides that our Lord never once mixes Himself up with His disciples in speaking of their relation to God, but ever studiously keeps His relation and theirs apart (see, for example, on the last words of this chapter)--this would be to teach the right of believers to exemption from the dues required for sacred services, in the teeth of all that Paul teaches and that He Himself indicates throughout. He can refer here, then, only to Himself; using the word "children" evidently in order to express the general principle observed by sovereigns, who do not draw taxes from their own children, and thus convey the truth respecting His own exemption the more strikingly:--namely, "If the sovereign's own family be exempt, you know the inference in My case"; or to express it more nakedly than Jesus thought needful and fitting: "This is a tax for upholding My Father's House. As His Son, then, that tax is not due by Me--I AM FREE."
17:2617:26: Բայց զի մի՛ գայթագղեցուսցուք զնոսա, ե՛րթ ՚ի ծով՝ եւ ընկեա՛ կա՛րթ, եւ զառաջին ձուկնն որ ելանէ՝ ա՛ռ, եւ բա՛ց զբերան նորա, եւ գտանիցես սատեր. եւ զա՛յն առեալ՝ տացե՛ս նոցա ընդ ի՛մ եւ ընդ քո[324]։[324] Ոմանք. Ձուկն որ ելանիցէ։ Ոսկան. Տացես ընդ իմ եւ։
26 Բայց որպէսզի նրանց չգայթակղեցնենք, գնա՛ ծով ու կարթ գցի՛ր, եւ առաջին ձուկը, որ դուրս կ’ելնի, վերցրո՛ւ ու բա՛ց նրա բերանը եւ մի արծաթ դրամ կը գտնես. այն ա՛ռ եւ իմ ու քո տեղ նրանց կը տաս»:
26 Բայց չըլլայ թէ զանոնք գայթակղեցնենք, գնա՛ ծովը եւ կարթը ձգէ ու առաջին ձուկը որ կ’ելլէ՝ ա՛ռ եւ անոր բերանը բանալով սատեր մը պիտի գտնես։ Անոնց տուր ինծի եւ քեզի համար»։
Բայց զի մի՛ գայթակղեցուսցուք զնոսա, երթ ի ծով եւ ընկեա կարթ, եւ զառաջին ձուկնն որ ելանիցէ` առ եւ բաց զբերան նորա, եւ գտանիցես սատեր. եւ զայն առեալ տացես նոցա ընդ իմ եւ ընդ քո:

17:26: Բայց զի մի՛ գայթագղեցուսցուք զնոսա, ե՛րթ ՚ի ծով՝ եւ ընկեա՛ կա՛րթ, եւ զառաջին ձուկնն որ ելանէ՝ ա՛ռ, եւ բա՛ց զբերան նորա, եւ գտանիցես սատեր. եւ զա՛յն առեալ՝ տացե՛ս նոցա ընդ ի՛մ եւ ընդ քո[324]։
[324] Ոմանք. Ձուկն որ ելանիցէ։ Ոսկան. Տացես ընդ իմ եւ։
26 Բայց որպէսզի նրանց չգայթակղեցնենք, գնա՛ ծով ու կարթ գցի՛ր, եւ առաջին ձուկը, որ դուրս կ’ելնի, վերցրո՛ւ ու բա՛ց նրա բերանը եւ մի արծաթ դրամ կը գտնես. այն ա՛ռ եւ իմ ու քո տեղ նրանց կը տաս»:
26 Բայց չըլլայ թէ զանոնք գայթակղեցնենք, գնա՛ ծովը եւ կարթը ձգէ ու առաջին ձուկը որ կ’ելլէ՝ ա՛ռ եւ անոր բերանը բանալով սատեր մը պիտի գտնես։ Անոնց տուր ինծի եւ քեզի համար»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2727: но, чтобы нам не соблазнить их, пойди на море, брось уду, и первую рыбу, которая попадется, возьми, и, открыв у ней рот, найдешь статир; возьми его и отдай им за Меня и за себя.
17:27  ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα· ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ.
17:27. ἵνα (so) δὲ (moreover) μὴ (lest) σκανδαλίσωμεν (we-might-have-cumbered-to) αὐτούς, (to-them,"πορευθεὶς (having-been-traversed-of) εἰς (into) θάλασσαν (to-a-sea) βάλε (thou-should-have-had-casted) ἄγκιστρον (to-an-en-curving) καὶ (and) τὸν (to-the-one) ἀναβάντα (to-having-had-stepped-up) πρῶτον (to-most-before) ἰχθὺν (to-a-fish) ἆρον, (thou-should-have-lifted) καὶ (and) ἀνοίξας (having-opened-up) τὸ (to-the-one) στόμα (to-a-mouth) αὐτοῦ (of-it) εὑρήσεις (thou-shall-find) στατῆρα: (to-a-stater) ἐκεῖνον (to-the-one-thither) λαβὼν (having-had-taken) δὸς (thou-should-have-had-given) αὐτοῖς (unto-them) ἀντὶ (ever-a-one) ἐμοῦ (of-ME) καὶ (and) σοῦ. (of-THEE)
27. But, lest we cause them to stumble, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a shekel: that take, and give unto them for me and thee.
Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee:

27: но, чтобы нам не соблазнить их, пойди на море, брось уду, и первую рыбу, которая попадется, возьми, и, открыв у ней рот, найдешь статир; возьми его и отдай им за Меня и за себя.
17:27  ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα· ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ.
ru▾ el▾ el-en-gloss▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27 Статир состоял из четырех драхм, поэтому назывался тетрадрахмой: его не следует смешивать с золотым статиром (20 драхм).
Adam Clarke: Commentary on the Bible - 1831
17:27: Lest we - offend them - Be a stumbling-block to the priests, or rulers of the Jews, I will pay the tribute - go thou to the sea - cast a hook, and take the first fish - thou shalt find a piece of money, στατηρα, a stater. This piece of money was equal in value to four drachms, or two shekels, (five shillings of our money), and consequently was sufficient to pay the tribute for our Lord and Peter, which amounted to about half-a-crown each. If the stater was in the mouth or belly of the fish before, who can help admiring the wisdom of Christ, that discovered it there? If it was not before in the mouth of the fish, who can help admiring the power of Christ, that impelled the fish to go where the stater had been lost in the bottom of the sea, take it up, come towards the shore where Peter was fishing, and, with the stater in its mouth or stomach, catch hold of the hook that was to draw it out of the water? But suppose there was no stater there, which is as likely as otherwise, then Jesus created it for the purpose, and here his omnipotence was shown; for to make a thing exist that did not exist before is an act of unlimited power, however small the thing itself may be. Some suppose that the haddock was the fish caught by Peter, because this fish has a blackish mark on each side of its neck or shoulders, as seems to exhibit the impression of a finger and thumb. The haddock is the gadus eglesinus. But this being a sea fish, could not be a native of the sea of Galilee or Tiberias, etc., for the river Jordan runs through the sea of Galilee, and falls into the Dead Sea, which has no outlet to the ocean: no sea fish of any kind can be found there; and we may add to this, that Belzoni, a learned traveler, who examined the produce of the lake of Tiberias, found only trouts, pikes, chevins, and tenches. That it may, besides these, have some fishes peculiar to itself, as most extensive fresh water lakes have, need not be denied; but it could have no sea fish.
The account of the transfiguration, the peculiar case of the lunatic, with his cure, and the miracle wrought to pay the tribute money, render this one of the most interesting and instructive chapters in the New Testament.
1. To what has already been said on the subject of the transfiguration, nothing need be added: I have given that sense to it which the circumstances of the case, the construction of the words, and the analogy of faith warrant. That others have understood the whole transaction differently, is readily granted. Some of the foreign critics, who are also called divines, have stripped it, by their mode of interpretation, of all its strength, use, and meaning. With them, it is thus to be understood: - "Jesus, with his disciples, Peter, James, and John, went by night into a mountain, for the purpose of prayer and meditation; while thus engaged, the animal spirits of the disciples were overcome by watching and fatigue, and they fell asleep: in this sleep they dreamed, or Peter only dreamed, that he saw his Master encompassed with a glorious light, and that Moses and Elijah were conversing with him. That early in the morning, just as the sun was rising, there happened some electric or thunder-like explosions (a thing not unfrequent near some mountains) by which the disciples were suddenly awoke; that Peter, whose mind was strongly impressed with his dream, seeing the rising sun shine gloriously upon his Master, and his strongly impressed senses calling to remembrance his late vision, he for a moment imagined he saw, not only the glory of which he had dreamed, but the persons also - Moses and Elijah, still standing on the mount with Christ; that not being as yet sufficiently awake, finding the images impressed on his imagination fleeting away with his returning exercise of reason, he cried out, before he was aware, Lord! it is good for its to be here, let us make three tabernacles, etc.; but in a short time, having recovered the regular use of his senses, he perceived that it was a dream; and, having told it to our Lord and his brother disciples, lest the Jews might take occasion of jealousy from it, he was desired to tell the vision to no man." This is the substance of that strange explanation given by those learned men to this extraordinary transaction; a mode of interpretation only calculated to support that system which makes it an important point to deny and decry all supernatural and miraculous influence, and to explain away all the spirituality of the New Testament. Whatever ingenuity may be in this pretended elucidation, every unprejudiced person must see that it can never be brought to accord with the letter and concomitant circumstances of this most remarkable case.
2. The cure of the deaf and dumb lunatic has been treated, by the same critics, in nearly the same way, and for the same obvious design, namely, to exclude from the world all supernatural agency; and could they succeed in this, of what value, or, indeed, utility, could the whole New Testament be to mankind? We might be well astonished to find such a history, with such a great variety of curious and apparently interesting circumstances: - a wondrous person, laboring, preaching, suffering, dying, etc., etc., without having scarcely any thing in view, but a sort of merely moral reformation of the outward man! Truly, this: -
"Is like an ocean into tempest toss'd,
To waft a feather, or to drown a fly."
But the truth of God's miraculous interpositions, the miracles of the New Testament, demoniacal possessions and influence, the atonement, the inspiration of the Holy Spirit, the regeneration of the corrupted human heart, etc., etc ,, must not be given up to please a certain description of persons, who have no commerce with God themselves, and cannot bear that others should either have or pretend to it.
3. The miracle wrought for the paying of the temple tribute money, is exceedingly remarkable. The note on Mat 17:27, brings this particularly to view. To what is there said, it may be added, that our Lord seems to have wrought this miracle for the following purposes: -
1. More forcibly to impress the minds of his disciples, and his followers in general, with the necessity and propriety of being subject to all the laws of the different states, kingdoms, etc., wheresoever the providence of God might cast their lot.
2. To show forth his own unlimited power and knowledge, that they might be fully convinced that he knew all things, even to the most minute; and could do whatsoever he pleased; and that both his wisdom and power were continually interested in behalf of his true disciples.
3. To teach all believers a firm trust and reliance on Divine Providence, the sources of which can never be exhausted; and which, directed by infinite wisdom and love, will make every provision essentially requisite for the comfort and support, of life. How many of the poor followers of Christ have been enabled to discern his kind hand, even in the means furnished them to discharge the taxes laid on them by the state! The profane and the unprincipled may deride, and mock on, but the people of God know it to be their duty, and their interest, to be subject to every ordinance of man for the Lord's sake; and, while his grace and providence render this obedience, in things both spiritual and secular, possible, his love, which their hearts feel, renders their duty their delight. The accomplishment of such ends as these is worthy both of the wisdom and benevolence of Christ.
Albert Barnes: Notes on the Bible - 1834
17:27
Notwithstanding, lest we should offend them - That is, lest they should think that we despise the temple and its service, and thus provoke needless opposition; though we are not under obligation to pay it, yet it is best to pay it to them.
Go to the sea - This was at Capernaum, on the shore of the Sea of Tiberias.
Thou shalt find a piece of money - In the original, thou shalt find a stater, a Roman silver coin of the value of four drachmas, or one shekel, and of course sufficient to pay the tribute for two - himself and Peter.
In whatever way this is regarded, it is proof that Jesus was possessed of divine attributes. If he knew that the first fish that came up would have such a coin in his mouth, it was proof of omniscience. If he created the coin for the occasion and placed it there, then it was proof of divine power. The former is the most probable supposition. It is by no means absurd that a fish should have swallowed a silver coin. Many of them bite eagerly at anything bright, and would not hesitate, therefore, at swallowing a piece of money.
Remarks On Matthew 17
1. It is proper to withdraw from those around us that we may engage in secret prayer; and it is desirable for every one to have a place where he may be alone with God, Mat 17:1. Christ often went into deserts and on mountains that he might be by himself. This should be done:
(1) to avoid the appearance of ostentation.
(2) pride is easily excited when we know that others hear us pray.
Everyone should have some place - some closet - to which he may retire at any time, with the assurance that none sees him but God. See the notes at Mat 6:6.
2. In such seasons we shall meet God, Mat 17:2. It was in such a season that the divine favor was uniquely shown to Christ. Then the transfiguration took place - the brightest manifestation of his glory that ever occurred on earth. So the clearest and most precious manifestations of the love and glory of God will be made to us in prayer.
3. We see the great glory of Christ, Mat 17:2. No such favor had been granted to any prophet before him. We see the regard in which he was held by Moses and Elias among the greatest of the prophets. We see the honor which God put on him, exalting him far above them both, Mat 17:5. The glory of heaven encompasses the Lord Jesus, and all its redeemed pay him Rev_erence. In him the divine nature shines illustriously; and of him and to him the divinity speaks in glory as the only begotten Son of God.
4. It is right to have particular affection for some Christians more than others, at the same time that we should love them all. Christ loved all his disciples, but he admitted some to special friendship and favors, Mat 17:1. Some Christians may be more congenial to us in feeling, age, and education than others; and it is proper, and may be greatly to our advantage, to admit them among our special friends.
5. The death of Jesus is an object of great interest to the redeemed. Moses and Elias talked of it, Luk 9:31. Angels also desire to look into this great subject, Pe1 1:12. By that death all the redeemed are saved, and in that death the angels see the most signal display of the justice and love of God.
6. Christians should delight to be where God has manifested his glory. The feeling of Peter was natural, Mat 17:4. His love of the glorious presence of Christ and the redeemed was right. He erred only in the manner of manifesting that love. We should always love the house of prayer - the sanctuary the place where Christ has manifested himself as especially glorious and precious to our souls, or unique as our Friend and Deliverer.
7. We need not be afraid of the most awful displays of deity if Christ be with us, Mat 17:7. Were we alone we should fear. None could see God and live, for he is a consuming fire, Heb 12:29. But with Jesus for our friend we may go confidently down to death; we may meet him at his awful bar; we may dwell in the full splendors of his presence to all eternity.
8. Saints at death are taken to happiness and live now in glory, Mat 17:3. Moses and Elias were not created anew, but went to heaven as they were. They came from heaven and returned thither. The spirits of all people live, therefore, in happiness or woe after the body is dead.
9. It is not unreasonable to suppose that saints may have some knowledge of what is done here on earth. Moses and Elias appear to have been acquainted with the fact that Jesus was about to die at Jerusalem.
10. The Scriptures will be fulfilled. The fulfillment may take place when we little know it, or in events that we should not suppose were intended for a fulfillment, Mat 17:12.
11. Erroneous teachers will endeavor to draw us away from the truth, Mar 9:14. They will do it by art, and caution, and the appearance of calm inquiry. We should always be on our guard against any teachers appearing to call in question what Christ has plainly taught us.
12. Christ, in his word and by his Spirit, is a safe teacher, Mar 9:15. When people are suggesting plausible doubts about doctrine, or attempting to unsettle our minds by cavils and inquiry, we should leave them, and apply by prayer, and by searching the Bible, to Christ, the great Prophet, who is the way, the truth, and the life.
13. Parents should be earnest for the welfare of their children, Mat 17:15. It is right for them to pray to God, in times of sickness, that he would heal them. Miracles are not to be expected, but God only can bless the means which parents use for their sick and afflicted children.
14. Parents may do much by faith and prayer for their children. Here the faith of the parent was the means of saving the life of the child, Mat 17:14-18. So the faith of parents - a faith producing diligent instruction, a holy example, and much prayer, may be the means of saving their souls. God will not, indeed, save them on account of the faith of the parent, but the holy life of a father and mother may be the means of training up their children for heaven.
15. It is proper to pray to Jesus to increase our faith, Mar 9:24. We may be sensible of our unbelief may feel that we deserve condemnation, and that we deserve no favor that is usually bestowed on faith; but we may come to him and implore of him an increase of faith, and thus obtain the object of our desires.
16. Our unbelief hinders our doing much that we might do, Mat 17:20. We shrink from great difficulties, we fail in great duties, because we do not put confidence in God, who is able to help us. The proper way to live a life of religion and peace is to do just what God requires of us, depending on his grace to aid us.
17. We see the proper way of increasing our faith, Mat 17:21. It is by much prayer, self-denial, and fasting. Faith is a plant that never grows in an uncultivated soil, and is never luxuriant unless it is often exposed to the beams of the Sun of Righteousness.
18. It is right to weep and mourn over the death of Jesus, Mat 17:23. It was a cruel death, and we should mourn that our best Friend passed through such sufferings. Yet we should rather mourn that our sins were the cause of such bitter sorrows; and that, but for our sins, and the sins of the rest of mankind, he might have been always happy.
"'Twas you, my sins, my cruel sins,
His chief tormentors were;
Each of my crimes became a nail,
And unbelief the spear.
"'Twas you that pulled the vengeance down
Upon his guiltless head.
Break, break, my heart! O burst, mine eyes!
And let my sorrows bleed."
19. At the same time, we should rejoice that God made his death the source of the richest blessings that ever descended on mankind. He rose and brought life and immortality to light, Mat 17:23.
20. We should comply with all the requirements of the laws of the land, if not contrary to the law of God. It is important that governments should be supported, Mat 17:25. See also Rom 13:1-7.
21. We should also be willing to contribute our just proportion to the support of the institutions of religion. The tribute which Jesus paid here by a miracle was for the support of religion in the temple, Mat 17:24-27. He understood of how much value are the institutions of religion to the welfare of man. He worked a miracle, therefore, to make a voluntary offering to support it. Religion promotes the purity, peace, intelligence, and order of the community, and every man is therefore under obligation to do his part toward its support. If any man doubts this, he has only to go to the places where there is no religion among scoffers, and thieves, and adulterers, and prostitutes, and pick-pockets, and drunkards. No money is ever lost that goes in any way to suppress these vices and to make people better.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:27: lest: Mat 15:12-14; Rom 14:21, Rom 15:1-3; Co1 8:9, Co1 8:13, Co1 9:19-22, Co1 10:32, Co1 10:33; Co2 6:3; Th1 5:22; Tit 2:7, Tit 2:8
and take: Gen 1:28; Kg1 17:4; Psa 8:8; Jon 1:17, Jon 2:10; Heb 2:7, Heb 2:8
a piece of money: "Or, a stater, half an ounce of silver, value 2s. 6d., after 5s. the ounce."
that take: Co2 8:9; Jam 2:5
Geneva 1599
17:27 Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a (n) piece of money: that take, and give unto them for me and thee.
(n) The word used here is "stater", which is in value four didrachmas; every drachma is about five pence.
John Gill
17:27 Notwithstanding, lest we should offend them,.... Though Christ could have maintained his right of exemption from payment, by such strong and clear reasons and arguments; yet he chose to forego it, lest any should be offended with him, and look upon him as a transgressor of the law; one that had no regard to the temple, and slighted the worship and service of it, and so be prejudiced against him, and his doctrines: which, by the way, may teach us to be careful to give no offence, to Jew or Gentile, or the church of God; though it may be to our own disadvantage, when the honour and interest of religion lie at stake. This is following the example of Christ, who therefore said to Peter,
go thou to the sea; of Tiberias, which was near this city,
and cast an hook; a fisher's hook into it:
and take up the fish that first cometh up, and when thou hast opened his mouth, thou shalt find a piece of money: a "stater", as in the original text, the same with the of the Talmudists; and which word the Syriac version here retains, and was, they (w) tell us, of the same value with a "sela", or "shekel" of the province. The Arabic and Persic versions render it, by "four drachms", which also were the same with a "shekel": and so was just enough to pay the two half shekels, for Christ and Peter, and was worth, of our money, near "half a crown"; and not "nearly a crown", as in a late paraphrase is said, through mistake. This was a wonderful instance of the omniscience of Christ, who knew there was in such a fish, such a piece of money, as exactly answered the present exigence, and that that would come first to Peter's hook; and of his omnipotence, if not in forming this piece of money immediately in the fish's mouth, as is thought by some, yet in causing this fish to come to Peter's hook first, and as soon as cast in; and of his power and dominion over all creatures, even over the fishes of the sea; and so proved himself to be what he suggested, the Son of the King of kings; and to be a greater person than the kings of the earth, to whom tribute was paid: and yet, at the same time, it declares his great poverty as man, that he had not a shekel to pay on such an occasion, without working a miracle; and his great condescension to do it, rather than give offence by non-payment:
and take, and give unto them for me and thee; for the half shekel was expected of Peter, as well as of Christ, and he had not wherewith to pay it; and this Christ knew, and therefore provides for both. But why did not Christ pay for the other disciples, as well as for himself and Peter? It may be replied, that this money would pay for no more than two: but this is not a full answer; Christ could have ordered more money in the same way he did this: it may then be further said, that only he and Peter were looked upon as inhabitants of this place; and so the rest were not called upon here, but in their respective cities, where they might pay also, and, besides, were not now present.
(w) Gloss. in T. Bab. Cetubot, fol. 64. 1. & 105. 1. & Bava Metzia, fol. 102. 2.
John Wesley
17:27 Yet that, we may not offend them - Even those unjust, unreasonable men, who claim what they have no manner of right to: do not contest it with them, bat rather yield to their demand, than violate peace or love. O what would not one of a loving spirit do for peace! Any thing which is not expressly forbidden in the word of God. A piece of money - The original word is a stater, which was in value two shillings and sixpence: just the sum that was wanted. Give for me and thee - Peter had a family of his own: the other apostles were the family of Jesus. How illustrious a degree of knowledge and power did our Lord here discover! Knowledge, penetrating into this animal, though beneath the waters; and power, in directing this very fish to Peter's hook, though he himself was at a distance! How must this have encouraged both him and his brethren in a firm dependence on Divine Providence.
Robert Jamieson, A. R. Fausset and David Brown
17:27 Notwithstanding, lest we should offend--stumble.
them--all ignorant as they are of My relation to the Lord of the Temple, and should misconstrue a claim to exemption into indifference to His honor who dwells in it.
go thou to the sea--Capernaum, it will be remembered, lay on the Sea of Galilee.
and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shall find a piece of money--a stater. So it should have been rendered, and not indefinitely, as in our version, for the coin was an Attic silver coin equal to two of the afore-mentioned "didrachms" of half a shekel's value, and so, was the exact sum required for both. Accordingly, the Lord adds,
that take, and give unto them for me and thee--literally, "instead of Me and thee"; perhaps because the payment was a redemption of the person paid for (Ex 30:12) --in which view Jesus certainly was "free." If the house was Peter's, this will account for payment being provided on this occasion, not for all the Twelve, but only for him and His Lord. Observe, our Lord does not say "for us," but "for Me and thee"; thus distinguishing the Exempted One and His non-exempted disciple.