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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, we have, I. Christ changing his quarters, leaving Galilee, and coming into the coasts of Judea, ver. 1, 2. II. His dispute with the Pharisees about divorce, and his discourse with his disciples upon occasion of it, ver. 3-12. III. The kind entertainment he gave to some little children which were brought to him, ver. 13-15. IV. An account of what passed between Christ and a hopeful young gentleman that applied himself to him, ver. 16-22. V. His discourse with his disciples upon that occasion, concerning the difficulty of the salvation of those that have much in the world, and the certain recompence of those that leave all for Christ, ver. 23-30.
Adam Clarke: Commentary on the Bible - 1831
Jesus leaves Galilee, and comes into the coasts of Judea, and is followed by great multitudes, whom he heals, Mat 19:1, Mat 19:2. The question of the Pharisees concerning divorce answered, and the doctrine of marriage explained, Mat 19:3-9. The inquiry of the disciples on this subject, Mat 19:10. Our Lord's answer, explaining the case of eunuchs, Mat 19:11, Mat 19:12. Little children brought to Christ for his blessing, Mat 19:13-15. The case of the young man who wished to obtain eternal life, Mat 19:16-22. Our Lords reflections on this case, in which he shows the difficulty of a rich man's salvation, Mat 19:23-26. What they shall possess who have left all for Christ's sake and the Gospel. Mat 19:27-29 How many of the first shall be last, and the last first, Mat 19:30.
Albert Barnes: Notes on the Bible - 1834
19:0: Mat 19:1-12. See also Mar 10:1-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 19:1, Christ heals the sick; Mat 19:3, answers the Pharisees concerning divorcement; Mat 19:10, shows when marriage is necessary; Mat 19:13, receives little children; Mat 19:16, instructs the young man how to attain eternal life; Mat 19:20, and how to be perfect; Mat 19:23, tells his disciples how hard it is for a rich man to enter into the kingdom of God; Mat 19:27, and promises reward to those that forsake anything to follow him.
19:119:1: Եւ եղեւ՝ իբրեւ կատարեաց Յիսուս զբանս զայսոսիկ, փոխեցա՛ւ ՚ի Գալիլեէ՝ եւ ե՛կն ՚ի սահմանս Հրեաստանի յայնկոյս Յորդանանու[347]։ [347] Ոմանք. ՚Ի Գալիլեէ՝ եկն։
1 Եւ երբ Յիսուս աւարտեց այս խօսքերը, Գալիլիայից տեղափոխուեց եւ եկաւ Հրէաստանի սահմանները, Յորդանանի միւս կողմը
19 Ու երբ Յիսուս այս խօսքերը լմնցուց, Գալիլիայէն ելաւ ու գնաց Հրէաստանի սահմանները՝ Յորդանանու անդիի կողմը։
Եւ եղեւ իբրեւ կատարեաց Յիսուս զբանս զայսոսիկ, փոխեցաւ ի Գալիլէէ եւ եկն ի սահմանս Հրէաստանի յայնկոյս Յորդանանու:

19:1: Եւ եղեւ՝ իբրեւ կատարեաց Յիսուս զբանս զայսոսիկ, փոխեցա՛ւ ՚ի Գալիլեէ՝ եւ ե՛կն ՚ի սահմանս Հրեաստանի յայնկոյս Յորդանանու[347]։
[347] Ոմանք. ՚Ի Գալիլեէ՝ եկն։
1 Եւ երբ Յիսուս աւարտեց այս խօսքերը, Գալիլիայից տեղափոխուեց եւ եկաւ Հրէաստանի սահմանները, Յորդանանի միւս կողմը
19 Ու երբ Յիսուս այս խօսքերը լմնցուց, Գալիլիայէն ելաւ ու գնաց Հրէաստանի սահմանները՝ Յորդանանու անդիի կողմը։
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19:11: Когда Иисус окончил слова сии, то вышел из Галилеи и пришел в пределы Иудейские, Заиорданскою стороною.
19:1  καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ ἰησοῦς τοὺς λόγους τούτους, μετῆρεν ἀπὸ τῆς γαλιλαίας καὶ ἦλθεν εἰς τὰ ὅρια τῆς ἰουδαίας πέραν τοῦ ἰορδάνου.
19:1. Καὶ (And) ἐγένετο ( it-had-became ) ὅτε (which-also) ἐτέλεσεν (it-finished-unto,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τοὺς (to-the-ones) λόγους (to-forthees) τούτους, (to-the-ones-these,"μετῆρεν (it-lifted-with) ἀπὸ (off) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) καὶ (and) ἦλθεν (it-had-came) εἰς (into) τὰ (to-the-ones) ὅρια (to-boundlets) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia) πέραν (to-across) τοῦ (of-the-one) Ἰορδάνου. (of-an-Iordanes)
19:1. et factum est cum consummasset Iesus sermones istos migravit a Galilaea et venit in fines Iudaeae trans IordanenAnd it came to pass when Jesus had ended these words, he departed from Galilee and came into the coasts of Judea, beyond Jordan.
1. And it came to pass when Jesus had finished these words, he departed from Galilee, and came into the borders of Judaea beyond Jordan;
19:1. And it happened that, when Jesus had completed these words, he moved away from Galilee, and he arrived within the borders of Judea, across the Jordan.
19:1. And it came to pass, [that] when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan;
And it came to pass, [that] when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan:

1: Когда Иисус окончил слова сии, то вышел из Галилеи и пришел в пределы Иудейские, Заиорданскою стороною.
19:1  καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ ἰησοῦς τοὺς λόγους τούτους, μετῆρεν ἀπὸ τῆς γαλιλαίας καὶ ἦλθεν εἰς τὰ ὅρια τῆς ἰουδαίας πέραν τοῦ ἰορδάνου.
19:1. et factum est cum consummasset Iesus sermones istos migravit a Galilaea et venit in fines Iudaeae trans Iordanen
And it came to pass when Jesus had ended these words, he departed from Galilee and came into the coasts of Judea, beyond Jordan.
19:1. And it happened that, when Jesus had completed these words, he moved away from Galilee, and he arrived within the borders of Judea, across the Jordan.
19:1. And it came to pass, [that] when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк X:1; Лк IX:51; Ин VII:10). Могут ли, действительно, эти три места служить параллелями Мф XIX:1, это, конечно, служит только предметом догадок. Речь синоптиков отличается здесь такою краткостью, что трудно утверждать положительно, совпадают ли, в частности, их показания с Ин VII:10. Но если такое совпадение может быть признано, то дело представится в следующем виде. Матфей пропускает рассказ Ин VII:2-9 (приглашение Христа Его братьями идти в Иерусалим на праздник кущей). Первоначально Христос, по Иоанну, отказался от этого путешествия. Но когда братья Его ушли в Иерусалим, то и Он пришел туда на праздник (кущей) не явно, а как бы тайно. Думают, что об этом именно путешествии и говорит Мф XIX:1 и Мк X:1. Затем у Иоанна идет рассказ о самом пребывании Христа на праздник кущей (VII:11-53), женщине, уличенной в прелюбодеянии (VIII:1-11), беседе c иудеями (VIII:12-59), исцелении слепорожденного (IX:1-41), добром пастыре (X:1-18), распре между иудеями относительно личности Христа и намерении их Его убить (X:19-39). Дальнейшие слова Иоанна «и пошел опять за Иордан, на то место, где прежде крестил Иоанн, и остался там» (X:40) могут совпадать с Мк X:1 kai peran tou Iordanou (буквально: «за Иордан»). Здесь Иоанн, так сказать, прервавши речь синоптиков VII:2 — X:40, в свою очередь прерывается ими, и именно рассказом Лк IX:51, с которым может совпадать последняя часть Мф XIX:1. У Лк в IX:51-62 рассказывается о намерении Христа идти в Иерусалим через Самарию, отказе самарян принять Его и затем о двух просителях, желавших следовать за Ним; затем о посольстве 70 учеников и возвращении их (X:1-24), милосердном самарянине (X:25-37), посещении Марфы и Марии, и излагаются другие притчи и события (X:36 — XVI:17) с небольшими вставками у Матфея, Марка и Иоанна (напр., Ин XI:1-16). Только затем уже начинается параллельный рассказ преимущественно двух первых евангелистов, опять прерываемый длинными вставками Лк XIV:18 — XVIII:1-14 и Ин XI:17-54. — Из сказанного можно видеть, что Мф XIX:1 и 2 есть обозначение сложных событий весьма краткое и сжатое, и потому весьма неясное, прежде всего, по причине своей краткости. Слова «когда Иисус окончил слова сии, то вышел из Галилеи» хотя и не служат, как вообще у Матфея, точным обозначением времени, могут быть поставлены в ближайшее отношение к рассказанной в предыдущей главе притче о злом рабе. Что касается дальнейших выражений, помещенных в 1 стихе, то они настолько темны, что их трудно не только правильно истолковать, но даже правильно перевести. В греческом несколько иначе, чем в русском переводе, букв.: «пришел в пределы Иудеи за Иорданом». Трудность в том, как следует понимать эти слова, в смысле ли, что Иисус Христос входил в самую Иудею, или же что Он только приближался к ней. Если входил, то почему сказано: «за Иорданом»? Значит ли это, что Иудея, находясь на западной стороне Иордана, простиралась и на восток от этой реки, — по мнению, конечно, самого евангелиста? Или, может быть, евангелист, когда писал свое Евангелие, сам находился или жил на восточной стороне от Иордана и выражением «за Иорданом» хотел лишь обозначить самую, лежащую действительно «за Иорданом», Иудею? Вопросы эти ставились еще Оригеном, и он дал на них ответ столь же неясный, как и в Евангелии: «пришел к (epi вместо eiV, т. е. иначе, чем у Матфея) пределам Иудеи, не в средину (ouk epi ta mesa), но как бы к краю ее». Златоуст сходно с Оригеном: «в самый Иерусалим не входит еще, но посещает только пределы иудейские». Новейшие толкователи единогласно утверждают, что Перея и Иудея были различные страны, и некоторые склонны, поэтому, видеть здесь в словах евангелиста просто географическую ошибку, означающую, что Иисус Христос «пришел в заиорданскую область Иудеи». Но исторически можно установить с достаточною точностью, что область Иудеи не простиралась на восток за Иордан и что последний был границей между Иудеей и заиорданской областью, которая называлась Переей. Выражение «за Иорданом» (peran tou Iordanou) не может поэтому служить определением слов «в пределы иудейские»; т. е. не значит «пределы иудейские заиорданские». На этом основании принимают, что «за Иорданом» относится просто к слову пришел (hlqen), и чтобы лучше понять речь евангелиста, нужно расположить слова иначе, чем он, именно так: «пришел за Иордан (пошел по ту сторону Иордана) в пределы иудейские». Смысл, следовательно, будет как раз именно тот, который выражен в русском переводе. Подобное же выражение у Мк X:1 (в пределы Иудеи и за Иордан) такому толкованию не противоречит. Что же касается выражения «в пределы иудейские», то можно согласиться как с древними, так и с новыми толкователями, что оно не значит «в самую Иудею». Сущность дела заключается просто в том, что вместо путешествия в Иудею через Самарию, т. е. по более короткому и обычному пути, Спаситель отправился туда через Перею. Это было не поспешное, а медленное приближение к Иерусалиму (XX:17, 29; XXI:1).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judea beyond Jordan; 2 And great multitudes followed him; and he healed them there.

We have here an account of Christ's removal. Observe,

1. He left Galilee. There he had been brought up, and had spent the greatest part of his life in that remote despicable part of the country; it was only upon occasion of the feasts, that he came up to Jerusalem, and manifested himself there; and, we may suppose, that, having no constant residence there when he did come, his preaching and miracles were the more observable and acceptable. But it was an instance of his humiliation, and in this, as in other things, he appeared in a mean state, that he would go under the character of a Galilean, a north-countryman, the least polite and refined part of the nation. Most of Christ's sermons hitherto had been preached, and most of his miracles wrought, in Galilee; but now, having finished these sayings, he departed from Galilee, and it was his final farewell; for (unless his passing through the midst of Samaria and Galilee, Luke xvii. 11, was after this, which yet was but a visit in transitu--as he passed through the country) he never came to Galilee again till after his resurrection, which makes this transition very remarkable. Christ did not take his leave of Galilee till he had done his work there, and then he departed thence. Note, As Christ's faithful ministers are not taken out of the world, so they are not removed from any place, till they have finished their testimony in that place, Rev. xi. 7. This is very comfortable to those that follow not their own humours, but God's providence, in their removals, that their sayings shall be finished before they depart. And who would desire to continue any where longer than he has work to do for God there?

2. He came into the coasts of Judea, beyond Jordan, that they might have their day of visitation as well as Galilee, for they also belonged to the lost sheep of the house of Israel. But still Christ kept to those parts of Canaan that lay towards other nations: Galilee is called Galilee of the Gentiles; and the Syrians dwelt beyond Jordan. Thus Christ intimated, that, while he kept within the confines of the Jewish nation, he had his eye upon the Gentiles, and his gospel was aiming and coming toward them.

3. Great multitudes followed him. Where Shiloh is, there will the gathering of the people be. The redeemed of the Lord are such as follow the Lamb whithersoever he goes, Rev. xiv. 4. When Christ departs, it is best for us to follow him. It was a piece of respect to Christ, and yet it was a continual trouble, to be thus crowded after, wherever he went; but he sought not his own ease, nor, considering how mean and contemptible this mob was (as some would call them), his own honour much, in the eye of the world; he went about doing good; for so it follows, he healed them there. This shows what they followed him for, to have their sick healed; and they found him as able and ready to help here, as he had been in Galilee; for, wherever this Sun of righteousness arose, it was with healing under his wings. He healed them there, because he would not have them follow him to Jerusalem, lest it should give offence. He shall not strive, nor cry.
Adam Clarke: Commentary on the Bible - 1831
19:1: Beyond Jordan - Or, by the side of Jordan. Matthew begins here to give an account of Christ's journey (the only one he mentions) to Jerusalem, a little before the passover, at which he was crucified. See Mar 10:1; Luk 9:51.
Jesus came from Galilee (which lay to the north of Judea) into the coasts of Judea; and from thence, in his way to Jerusalem, he went through Jericho, (Mat 20:17, Mat 20:29), which lay at the distance of sixty furlongs, or seven miles and a half from Jordan, to the western side of it. See Joseph. War, book iv. chap. 8. sect. 3. It seems, therefore, most probable, that the course of Christ's journey led him by the side of the river Jordan, not beyond it. That the Greek word περαν, especially with a genitive case as here, has sometimes this signification, see on Joh 6:22 (note); see also Bp. Pearce.
Albert Barnes: Notes on the Bible - 1834
19:1: Coasts of Judea beyond Jordan - The narrative here refers to the last journey of the Saviour from Galilee to Jerusalem, to attend the last Passover which he celebrated.
A considerable lapse of time occurred between his last discourse in the preceding chapter and what is recorded here, and several important events have been recorded by Luke and John which occurred in the interval, as the sending out of the seventy disciples Luke 10:1-16; the Saviour's going up to the feast of Tabernacles, and his final departure from Galilee, passing through Samaria Luk 9:51-56; Joh 7:2-10; the healing of the ten lepers Luk 17:11-19; the public teaching of Jesus at the feast of Tabernacles John 7:11-53; the account of the woman taken in adultery Joh 8:1; the reproof of the unbelieving Jews, and the escape of the Saviour from their hands John 8:12-59; the instruction of the lawyer, and the parable of the good Samaritan Luk 10:28-37; the incidents in the house of Martha and Mary Luk 10:38-42; the return of the seventy Luk 10:17-24; the healing of the blind man on the Sabbath John 9:1-41; the festival of the Dedication John 10:22-42; the raising of Lazarus John 11:1-46; and the counsel of Caiaphas against Jesus, and the retiring of Jesus from Jerusalem Joh 11:47-54. See Robinson's Harmony. Matthew and Mark now resume the narrative by relating that after Jesus had left Galilee he approached Jerusalem by passing through the country beyond Jordan. The country was, in general, called Perea, and appertained to Judea, being the region formerly occupied by the tribes of Reuben, Gad, and Manasseh. The word "coasts" means regions or parts. See the notes at Mat 2:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:1: that when: Mar 10:1; Joh 10:40
he departed: This was our Lord's final departure from Galilee, pRev_ious to his crucifixion; but he appears to have taken in a large compass in his journey, and passed through the districts east of Jordan. Some learned men, however, are of opinion, that instead of "beyond Jordan," we should render, "by the side of Jordan," as περαν [Strong's G4008], especially with a genitive, sometimes signifies.
Geneva 1599
19:1 And it came to pass, [that] when Jesus had finished these sayings, he (a) departed from Galilee, and came into the coasts of Judaea beyond Jordan;
(a) Passed over the water out of Galilee into the borders of Judea.
John Gill
19:1 And it came to pass, that when Jesus had finished these sayings,.... Concerning humility, avoiding offences, the methods to be taken in reproving offenders, and the forgiveness that is to be exercised towards them:
he departed from Galilee; where he had chiefly preached and wrought his miracles, no more to return thither till after his resurrection:
and came into the coasts of Judea beyond Jordan; that is, to that country which was called "beyond Jordan", and bordered on Judea; coming still nearer and nearer to Jerusalem, where he had told his disciples, a little while ago, he must come, and suffer, and die. Rather, it should be rendered, "on this side Jordan", as also in Jn 1:28 for the coasts of Judea were on this side; so , is rendered in
John Wesley
19:1 He departed - and from that time walked no more in Galilee. Mk 10:1.
Robert Jamieson, A. R. Fausset and David Brown
19:1 FINAL DEPARTURE FROM GALILEE--DIVORCE. ( = Mk 10:1-12; Lk 9:51). (Mt 19:1-12)
And it came to pass, that when Jesus had finished these sayings, he departed from Galilee--This marks a very solemn period in our Lord's public ministry. So slightly is it touched here, and in the corresponding passage of Mark (Mk 10:1), that few readers probably note it as the Redeemer's Farewell to Galilee, which however it was. See on the sublime statement of Luke (Lk 9:51), which relates to the same transition stage in the progress of our Lord's work.
and came into the coasts--or, boundaries
of Judea beyond Jordan--that is, to the further, or east side of the Jordan, into Perea, the dominions of Herod Antipas. But though one might conclude from our Evangelist that our Lord went straight from the one region to the other, we know from the other Gospels that a considerable time elapsed between the departure from the one and the arrival at the other, during which many of the most important events in our Lord's public life occurred--probably a large part of what is recorded in Lk 9:51, onward to Mt 18:15, and part of John 7:2-11:54.
19:219:2: Եւ գնացի՛ն զհետ նորա ժողովուրդք բազումք, եւ բժշկեա՛ց զնոսա անդ։
2 Եւ նրա յետեւից բազում ժողովուրդ գնաց, եւ այնտեղ նրանց բժշկեց
2 Անոր ետեւէն շատ ժողովուրդ գնաց։ Հոն շատեր բժշկեց։
Եւ գնացին զհետ նորա ժողովուրդք բազումք, եւ բժշկեաց զնոսա անդ:

19:2: Եւ գնացի՛ն զհետ նորա ժողովուրդք բազումք, եւ բժշկեա՛ց զնոսա անդ։
2 Եւ նրա յետեւից բազում ժողովուրդ գնաց, եւ այնտեղ նրանց բժշկեց
2 Անոր ետեւէն շատ ժողովուրդ գնաց։ Հոն շատեր բժշկեց։
zohrab-1805▾ eastern-1994▾ western am▾
19:22: За Ним последовало много людей, и Он исцелил их там.
19:2  καὶ ἠκολούθησαν αὐτῶ ὄχλοι πολλοί, καὶ ἐθεράπευσεν αὐτοὺς ἐκεῖ.
19:2. καὶ (And) ἠκολούθησαν (they-pathed-along-unto) αὐτῷ (unto-it,"ὄχλοι (crowds) πολλοί , ( much ,"καὶ (and) ἐθεράπευσεν (it-ministered-of) αὐτοὺς (to-them) ἐκεῖ. (thither)
19:2. et secutae sunt eum turbae multae et curavit eos ibiAnd great multitudes followed him: and he healed them there.
2. and great multitudes followed him; and he healed them there.
19:2. And great crowds followed him, and he healed them there.
19:2. And great multitudes followed him; and he healed them there.
And great multitudes followed him; and he healed them there:

2: За Ним последовало много людей, и Он исцелил их там.
19:2  καὶ ἠκολούθησαν αὐτῶ ὄχλοι πολλοί, καὶ ἐθεράπευσεν αὐτοὺς ἐκεῖ.
19:2. et secutae sunt eum turbae multae et curavit eos ibi
And great multitudes followed him: and he healed them there.
19:2. And great crowds followed him, and he healed them there.
19:2. And great multitudes followed him; and he healed them there.
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Adam Clarke: Commentary on the Bible - 1831
19:2: Great multitudes followed him - Some to be instructed - some to be healed - some through curiosity - and some to ensnare him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: Mat 4:23-25, Mat 9:35, Mat 9:36, Mat 12:15, Mat 14:35, Mat 14:36, Mat 15:30, Mat 15:31; Mar 6:55, Mar 6:56
John Gill
19:2 And great multitudes followed him,.... The Persic version adds, "of the sick and diseased"; but all that followed him were not such, though some were: these came not only from Galilee, but from the adjacent parts, from the country beyond Jordan, and the coasts of Judea, where he had been formerly; and who resort to him again, as Mark observes; and whom, according to his usual manner, he taught and instructed in the knowledge of divine things, and confirmed his doctrines by miracles:
and he healed them there; in the above mentioned places, even as many of them as were sick and diseased.
John Wesley
19:2 Multitudes followed him, and he healed them there - That is, wheresoever they followed him.
Robert Jamieson, A. R. Fausset and David Brown
19:2 And great multitudes followed him; and he healed them there--Mark says further (Mk 10:1), that "as He was wont, He taught them there." What we now have on the subject of divorce is some of that teaching.
Divorce (Mt 19:3-12).
19:319:3: Եւ մատուցեալ առ նա փարիսեցիքն, փորձէին զնա՝ եւ ասէին, եթէ արժա՞ն իցէ ումեք արձակել զկի՛ն իւր, ըստ ամենայն վնասու։
3 Եւ փարիսեցիները, մօտենալով նրան, փորձեցին եւ ասացին. «Օրինաւո՞ր է, որ մէկն իր կնոջը արձակի ամէն մի յանցանքի պատճառով»
3 Փարիսեցիները անոր մօտենալով՝ զանիկա փորձեցին ու հարցուցին. «Արժա՞ն է, որ մարդ մը իր կինը արձակէ ամէն պատճառի համար»։
Եւ մատուցեալ առ նա փարիսեցիքն փորձէին զնա եւ ասէին եթէ` Արժա՞ն իցէ ումեք արձակել զկին իւր ըստ ամենայն վնասու:

19:3: Եւ մատուցեալ առ նա փարիսեցիքն, փորձէին զնա՝ եւ ասէին, եթէ արժա՞ն իցէ ումեք արձակել զկի՛ն իւր, ըստ ամենայն վնասու։
3 Եւ փարիսեցիները, մօտենալով նրան, փորձեցին եւ ասացին. «Օրինաւո՞ր է, որ մէկն իր կնոջը արձակի ամէն մի յանցանքի պատճառով»
3 Փարիսեցիները անոր մօտենալով՝ զանիկա փորձեցին ու հարցուցին. «Արժա՞ն է, որ մարդ մը իր կինը արձակէ ամէն պատճառի համար»։
zohrab-1805▾ eastern-1994▾ western am▾
19:33: И приступили к Нему фарисеи и, искушая Его, говорили Ему: по всякой ли причине позволительно человеку разводиться с женою своею?
19:3  καὶ προσῆλθον αὐτῶ φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες, εἰ ἔξεστιν ἀνθρώπῳ ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν;
19:3. Καὶ (And) προσῆλθαν (they-came-toward) αὐτῷ (unto-it," Φαρισαῖοι ( Faris-belonged ," πειράζοντες ( piercing-to ) αὐτὸν (to-it) καὶ (and) λέγοντες ( forthing ,"Εἰ (If) ἔξεστιν (it-be-out) ἀπολῦσαι (to-have-loosed-off) τὴν (to-the-one) γυναῖκα (to-a-woman) αὐτοῦ (of-it) κατὰ (down) πᾶσαν (to-all) αἰτίαν; (to-an-appealing-unto?"
19:3. et accesserunt ad eum Pharisaei temptantes eum et dicentes si licet homini dimittere uxorem suam quacumque ex causaAnd there came to him the Pharisees tempting him, saying: Is it lawful for a man to put away his wife for every cause?
3. And there came unto him Pharisees, tempting him, and saying, Is it lawful to put away his wife for every cause?
19:3. And the Pharisees approached him, testing him, and saying, “Is it lawful for a man to separate from his wife, no matter what the cause?”
19:3. The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?
The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause:

3: И приступили к Нему фарисеи и, искушая Его, говорили Ему: по всякой ли причине позволительно человеку разводиться с женою своею?
19:3  καὶ προσῆλθον αὐτῶ φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες, εἰ ἔξεστιν ἀνθρώπῳ ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν;
19:3. et accesserunt ad eum Pharisaei temptantes eum et dicentes si licet homini dimittere uxorem suam quacumque ex causa
And there came to him the Pharisees tempting him, saying: Is it lawful for a man to put away his wife for every cause?
19:3. And the Pharisees approached him, testing him, and saying, “Is it lawful for a man to separate from his wife, no matter what the cause?”
19:3. The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 (Мк X:2). На причины, почему фарисеи подошли к Иисусу Христу именно теперь и предложили Ему именно такой вопрос, ясно не указывают ни Матфей, ни Марк. Но можно наблюдать, что, по сообщениям евангелистов, подобные выступления были результатом все более и более развивающейся вражды ко Христу. Теперь об этом ясно свидетельствует употребленное обоими евангелистами слово «искушая» (peirazonteV), указывающее на желание фарисеев уловить Христа, поставить Его в затруднительное положение, особенно пред Его простыми слушателями, подорвать к Нему доверие, чтобы легче достигнуть своей цели — избавиться от Него даже при помощи убийства. Нам известно, что Христос уже несколько раз разоблачал эти ухищрения Своих врагов Своими ответами. Но враги Его не только не удерживались от новых выступлений против Него, а становились все злее и злее. «Такова, — говорит Златоуст, — злость и такова зависть, — бесстыдна и дерзостна; хотя тысячу раз отразишь ее, она опять столько же раз будет нападать!» Фарисеи хотели искусить Христа при помощи так называемого «рогатого» (comutus) силлогизма. Если бы Он сказал, что можно разводиться с женою по всякой причине и брать себе других жен, то стал бы учить тому, что противно здравому смыслу, или, как выражается Иероним, «стыдливости» (puditae praedictor sibi videbittur docere contraria). Если же Спаситель ответил бы, что можно разводиться не по всякой причине, то сделался бы виновен как бы в святотатстве (quasi sacrilegii reus tenebitur — Иероним) и выступил бы против учения Моисея, или лучше, против учения, данного Самим Богом через Моисея. Феофилакт высказывается несколько яснее, чем Иероним; сходное мнение встречается и у Евфимия Зигабена. Оба они обращают внимание на прежнее учение Христа о разводе, данное в нагорной проповеди (см. прим. к V:31, 32), и говорят, что фарисеи хотели теперь поставить Христа в противоречие с Самим Собою, с Его собственными, сказанными тогда, словами и учением. Если бы Он сказал, что можно по всякой причине разводиться с женою, то фарисеи могли бы возразить: как же Ты говорил прежде, что не должно разводиться с женою, хроме вины любодеяния? А если бы Он сказал, что нельзя разводиться с женою, то они оклеветали бы Его, как предлагающего новые законы, несогласные с законами Моисея. Следует прибавить, что вопрос о разводах в то время сделался острым вследствие спора двух фарисейских школ, Гиллеля и Шаммая, относительно того, как следует толковать встречающееся во Втор XXIV:1 еврейское выражение, указанное как причина для развода, «эрват дабар». Нам нет надобности входить в обсуждение ближайших поводов к этому спору, а достаточно только указать на самый факт его существования. Гиллель, живший лет за двадцать пред тем, учил, что человеку можно разводиться с женою по всякой причине, Шаммай, наоборот, утверждал, что развод дозволителен только вследствие непотребства жены.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? 4 And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, 5 And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? 6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. 7 They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? 8 He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. 9 And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. 10 His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. 11 But he said unto them, All men cannot receive this saying, save they to whom it is given. 12 For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.

We have here the law of Christ in the case of divorce, occasioned, as some other declarations of his will, by a dispute with the Pharisees. So patiently did he endure the contradiction of sinners, that he turned it into instructions to his own disciples! Observe, here

I. The case proposed by the Pharisees (v. 3); Is it lawful for a man to put away his wife? This they asked, tempting him, not desiring to be taught by him. Some time ago, he had, in Galilee, declared his mind in this matter, against that which was the common practice (ch. v. 31, 32); and if he would, in like manner, declare himself now against divorce, they would make use of it for the prejudicing and incensing of the people of this country against him, who would look with a jealous eye upon one that attempted to cut them short in a liberty they were fond of. They hoped he would lose himself in the affections of the people as much by this as by any of his precepts. Or, the temptation might be designed this: If he should say that divorces were not lawful, they would reflect upon him as an enemy to the law of Moses, which allowed them; if he should say that they were, they would represent his doctrine as not having that perfection in it which was expected in the doctrine of the Messiah; since, though divorces were tolerated, they were looked upon by the stricter sort of people as not of good report. Some think, that, though the law of Moses did permit divorce, yet, in assigning the just causes for it, there was a controversy between the Pharisees among themselves, and they desired to know what Christ said to it. Matrimonial cases have been numerous, and sometimes intricate and perplexed; made so not by the law of God, but by the lusts and follies of men; and often in these cases people resolve, before they ask, what they will do.

Their question is, Whether a man may put away his wife for every cause. That it might be done for some cause, even for that of fornication, was granted; but may it be done, as now it commonly was done, by the looser sort of people, for every cause; for any cause that a man shall think fit to assign, though ever so frivolous; upon every dislike or displeasure? The toleration, in this case, permitted it, in case she found no favour in his eyes, because he hath found some uncleanness in her, Deut. xxiv. 1. This they interpreted so largely as to make any disgust, though causeless, the ground of a divorce.

II. Christ's answer to this question; though it was proposed to tempt him, yet, being a case of conscience, and a weighty one, he gave a full answer to it, not a direct one, but an effectual one; laying down such principles as undeniably prove that such arbitrary divorces as were then in use, which made the matrimonial bond so very precarious, were by no means lawful. Christ himself would not give the rule without a reason, nor lay down his judgment without scripture proof to support it. Now his argument is this; "If husband and wife are by the will and appointment of God joined together in the strictest and closest union, then they are not to be lightly, and upon every occasion, separated; if the know be sacred, it cannot be easily untied." Now, to prove that there is such a union between man and wife, he urges three things.

1. The creation of Adam and Eve, concerning which he appeals to their own knowledge of the scriptures; Have ye not read? It is some advantage in arguing, to deal with those that own, and have read, the scriptures; Ye have read (but have not considered) that he which made them at the beginning, made them male and female, Gen. i. 27; v. 2. Note, It will be of great use to us often to think of our creation, how and by whom, what and for what, we were created. He made them male and female, one female for one male; so that Adam could not divorce his wife, and take another, for there was no other to take. It likewise intimated an inseparable union between them; Eve was a rib out of Adam's side, so that he could not put her away, but he must put away a piece of himself, and contradict the manifest indications of her creation. Christ hints briefly at this, but, in appealing to what they had read, he refers them to the original record, where it is observable, that, though the rest of the living creatures were made male and female, yet it is not said so concerning any of them, but only concerning mankind; because between man and woman the conjunction is rational, and intended for nobler purposes than merely the pleasing of sense and the preserving of a seed; and it is therefore more close and firm than that between male and female among the brutes, who were not capable of being such help--meets for one another as Adam and Ever were. Hence the manner of expression is somewhat singular (Gen. i. 27), In the image of God created he him, male and female created he them; him and them are used promiscuously; being one by creation before they were two, when they became one again by marriage-covenant, that oneness could not but be closer and indissoluble.

2. The fundamental law of marriage, which is, that a man shall leave father and mother, and shall cleave to his wife, v. 5. The relation between husband and wife is nearer than that between parents and children; now, if the filial relation may not easily be violated, much less may the marriage union be broken. May a child desert his parents, or may a parent abandon his children, for any cause, for every cause? No, by no means. Much less may a husband put away his wife, betwixt whom, though not by nature, yet by divine appointment, the relation is nearer, and the bond of union stronger, than between parents and children; for that is in a great measure superseded by marriage, when a man must leave his parents, to cleave to his wife. See here the power of a divine institution, that the result of it is a union stronger than that which results from the highest obligations of nature.

3. The nature of the marriage contract; it is a union of persons; They twain shall be one flesh, so that (v. 6) they are no more twain, but one flesh. A man's children are pieces of himself, but his wife is himself. As the conjugal union is closer than that between parents and children, so it is in a manner equivalent to that between one member and another in the natural body. As this is a reason why husbands should love their wives, so it is a reason why they should not put away their wives, for no man ever yet hated his own flesh, or cut it off, but nourishes and cherishes it, and does all he can to preserve it. They two shall be one, therefore there must be but one wife, for God made but one Eve for one Adam, Mal. ii. 15.

From hence he infers, What God hath joined together, let not man put asunder. Note, (1.) Husband and wife are of God's joining together; synezeuxen--he hath yoked them together, so the word is, and it is very significant. God himself instituted the relation between husband and wife in the state of innocence. Marriage and the sabbath are the most ancient of divine ordinances. Though marriage be not peculiar to the church, but common to the world, yet, being stamped with a divine institution, and here ratified by our Lord Jesus, it ought to be managed after a godly sort, and sanctified by the word of God, and prayer. A conscientious regard to God in this ordinance would have a good influence upon the duty, and consequently upon the comfort, of the relation. (2.) Husband and wife, being joined together by the ordinance of God, are not to be put asunder by any ordinance of man. Let not man put them asunder; not the husband himself, nor any one for him; not the magistrate, God never gave him authority to do it. The God of Israel hath said, that he hateth putting away, Mal. ii. 16. It is a general rule that man must not go about to put asunder what God hath joined together.

III. An objection started by the Pharisees against this; an objection not destitute of colour and plausibility (v. 7); "Why did Moses command to give a writing of divorcement, in case a man did put away his wife?" He urged scripture reason against divorce; they allege scripture authority for it. Note, The seeming contradictions that are in the word of God are great stumbling-blocks to men of corrupt minds. It is true, Moses was faithful to him that appointed him, and commanded nothing but what he received from the Lord; but as to the thing itself, what they call a command was only as allowance (Deut. xxiv. 1), and designed rather to restrain the exorbitances of it than to give countenance to the thing itself. The Jewish doctors themselves observe such limitations in that law, that it could not be done without great deliberation. A particular reason must be assigned, the bill of divorce must be written, and, as a judicial act, must have all the solemnities of a deed, executed and enrolled. It must be given into the hands of the wife herself, and (which would oblige men, if they had any consideration in them, to consider) they were expressly forbidden ever to come together again.

IV. Christ's answer to this objection, in which,

1. He rectifies their mistake concerning the law of Moses; they called it a command, Christ calls it but a permission, a toleration. Carnal hearts will take an ell if but an inch be given them. The law of Moses, in this case, was a political law, which God gave, as the Governor of that people; and it was for reasons of state, that divorces were tolerated. The strictness of the marriage union being the result, not of a natural, but of a positive law, the wisdom of God dispensed with divorces in some cases, without any impeachment of his holiness.

But Christ tells them there was a reason for this toleration, not at all for their credit; It was because of the hardness of your hearts, that you were permitted to put away your wives. Moses complained of the people of Israel in his time, that their hearts were hardened (Deut. ix. 6; xxxi. 27), hardened against God; this is here meant of their being hardened against their relations; they were generally violent and outrageous, which way soever they took, both in their appetites and in their passions; and therefore if they had not been allowed to put away their wives, when they had conceived a dislike of them, they would have used them cruelly, would have beaten and abused them, and perhaps have murdered them. Note, There is not a greater piece of hard-heartedness in the world, than for a man to be harsh and severe with his own wife. The Jews, it seems, were infamous for this, and therefore were allowed to put them away; better divorce them than do worse, than that the altar of the Lord should be covered with tears, Mal. ii. 13. A little compliance, to humour a madman, or a man in a frenzy, may prevent a greater mischief. Positive laws may be dispensed with for the preservation of the law of nature, for God will have mercy and not sacrifice; but then those are hard-hearted wretches, who have made it necessary; and none can wish to have the liberty of divorce, without virtually owning the hardness of their hearts. Observe, He saith, It is for the hardness of your hearts, not only theirs who lived then, but all their seed. Note, God not only sees, but foresees, the hardness of men's hearts; he suited both the ordinances and providences of the Old Testament to the temper of that people, both in terror. Further observe, The law of Moses considered the hardness of men's hearts, but the gospel of Christ cures it; and his grace takes away the heart of stone, and gives a heart of flesh. By the law was the knowledge of sin, but by the gospel was the conquest of it.

2. He reduces them to the original institution; But from the beginning it was not so. Note, Corruptions that are crept into any ordinance of God must be purged out by having recourse to the primitive institution. If the copy be vicious, it must be examined and corrected by the original. Thus, when St. Paul would redress the grievances in the church of Corinth about the Lord's supper, he appealed to the appointment (1 Cor. xi. 23), So and so I received from the Lord. Truth was from the beginning; we must therefore enquire for the good old way (Jer. vi. 16), and must reform, mot by later patterns, but by ancient rules.

3. He settles the point by an express law; I say unto you (v. 9); and it agrees with what he said before (ch. v. 32); there it was said in preaching, here in dispute, but it is the same, for Christ is constant to himself. Now, in both these places,

(1.) He allows divorce, in case of adultery; the reason of the law against divorce being this, They two shall be one flesh. If the wife play the harlot, and make herself one flesh with an adulterer, the reason of the law ceases, and so does the law. By the law of Moses adultery was punished with death, Deut. xxii. 22. Now our Saviour mitigates the rigour of that, and appoints divorce to be the penalty. Dr. Whitby understands this, not of adultery, but (because our Saviour uses the word porneia--fornication) of uncleanness committed before marriage, but discovered afterward; because, if it were committed after, it was a capital crime, and there needed no divorce.

(2.) He disallows it in all other cases: Whosoever puts away his wife, except for fornication, and marries another, commits adultery. This is a direct answer to their query, that it is not lawful. In this, as in other things, gospel times are times of reformation, Heb. ix. 10. The law of Christ tends to reinstate man in his primitive integrity; the law of love, conjugal love, is no new commandment, but was from the beginning. If we consider what mischiefs to families and states, what confusions and disorders, would follow upon arbitrary divorces, we shall see how much this law of Christ is for our own benefit, and what a friend Christianity is to our secular interests.

The law of Moses allowing divorce for the hardness of men's hearts, and the law of Christ forbidding it, intimate, that Christians being under a dispensation of love and liberty, tenderness of heart may justly be expected among them, that they will not be hard-hearted, like Jews, for God has called us to peace. There will be no occasion for divorces, if we forbear one another, and forgive one another, in love, as those that are, and hope to be, forgiven, and have found God not forward to put us away, Isa. l. 1. No need of divorces, if husbands love their wives, and wives be obedient to their husbands, and they live together as heirs of the grace of life: and these are the laws of Christ, such as we find not in all the law of Moses.

V. Here is a suggestion of the disciples against this law of Christ (v. 10); If the case of the man be so with his wife, it is better not to marry. It seems, the disciples themselves were loth to give up the liberty of divorce, thinking it a good expedient for preserving comfort in the married state; and therefore, like sullen children, if they have not what they would have, they will throw away what they have. If they may not be allowed to put away their wives when they please, they will have no wives at all; though, from the beginning, when no divorce was allowed, God said, It is not good for man to be alone, and blessed them, pronounced them blessed who were thus strictly joined together; yet, unless they may have a liberty of divorce, they think it is good for a man not to marry. Note, 1. Corrupt nature is impatient of restraint, and would fain break Christ's bonds in sunder, and have a liberty for its own lusts. 2. It is a foolish, peevish thing for men to abandon the comforts of this life, because of the crosses that are commonly woven in with them, as if we must needs go out of the world, because we have not every thing to our mind in the world; or must enter into no useful calling or condition, because it is made our duty to abide in it. No, whatever our condition is, we must bring our minds to it, be thankful for its comforts, submissive to its crosses, and, as God has done, set the one over against the other, and make the best of that which is, Eccl. vii. 14. If the yoke of marriage may not be thrown off at pleasure, it does not follow that therefore we must not come under it; but therefore, when we do come under it, we must resolve to comport with it, by love, and meekness, and patience, which will make divorce the most unnecessary undesirable thing that can be.

VI. Christ's answer to this suggestion (v. 11, 12), in which,

1. He allows it good for some not to marry; He that is able to receive it, let him receive it. Christ allowed what the disciples said, It is good not to marry; not as an objection against the prohibition of divorce, as they intended it, but as giving them a rule (perhaps no less unpleasing to them), that they who have the gift of continence, and are not under any necessity of marrying, do best if they continue single (1 Cor. vii. 1); for they that are unmarried have opportunity, if they have but a heart, to care more for the things of the Lord, how they may please the Lord (1 Cor. vii. 32-34), being less encumbered with the cares of this life, and having a greater vacancy of thought and time to mind better things. The increase of grace is better than the increase of the family, and fellowship with the Father and with his Son Jesus Christ is to be preferred before any other fellowship.

2. He disallows it, as utterly mischievous, to forbid marriage, because all men cannot receive this saying; indeed few can, and therefore the crosses of the married state must be borne, rather than that men should run themselves into temptation, to avoid them; better marry than burn.

Christ speaks here of a twofold unaptness to marriage.

(1.) That which is a calamity by the providence of God; such as those labour under who are born eunuchs, or made so by men, who, being incapable of answering one great end of marriage, ought not to marry. But to that calamity let them oppose the opportunity that there is in the single state of serving God better, to balance it.

(2.) That which is a virtue by the grace of God; such is theirs who have made themselves eunuchs for the kingdom of heaven's sake. This is meant of an unaptness for marriage, not in body (which some, through mistake of this scripture, have foolishly and wickedly brought upon themselves), but in mind. Those have thus made themselves eunuchs who have attained a holy indifference to all the delights of the married state, have a fixed resolution, in the strength of God's grace, wholly to abstain from them; and by fasting, and other instances of mortification, have subdued all desires toward them. These are they that can receive this saying; and yet these are not to bind themselves by a vow that they will never marry, only that, in the mind they are now in, they purpose not to marry.

Now, [1.] This affection to the single state must be given of God; for none can receive it, save they to whom it is given. Note, Continence is a special gift of God to some, and not to others; and when a man, in the single state, finds by experience that he has this gift, he may determine with himself, and (as the apostle speaks, 1 Cor. vii. 37), stand steadfast in his heart, having no necessity, but having power over his own will, that he will keep himself so. But men, in this case, must take heed lest they boast of a false gift, Prov. xxv. 14.

[2.] The single state must be chosen for the kingdom of heaven's sake; in those who resolve never to marry, only that they may save charges, or may gratify a morose selfish humour, or have a greater liberty to serve other lusts and pleasures, it is so far from being a virtue, that it is an ill-natured vice; but when it is for religion's sake, not as in itself a meritorious act (which papists make it), but only as a means to keep our minds more entire for, and more intent upon, the services of religion, and that, having no families to provide for, we may do the more works of charity, then it is approved and accepted of God. Note, That condition is best for us, and to be chosen and stuck to accordingly, which is best for our souls, and tends most to the preparing of us for, and the preserving of us to, the kingdom of heaven.
Adam Clarke: Commentary on the Bible - 1831
19:3: Tempting him - Trying what answer he would give to a question, which, however decided by him, would expose him to censure.
Is it lawful - for every cause? - Instead of αιτιαν, fault, cause, reason, three MSS. and the Coptic version read αμαρτιαν, sin or transgression: this was probably the original reading - the first syllable being lost, αρτιαν alone would remain, which a subsequent transcriber would suppose to be a mistake for αιτιαν, and so wrote it; hence this various reading. What made our Lord's situation at present so critical in respect to this question was: At this time there were two famous divinity and philosophical schools among the Jews, that of Shammai, and that of Hillel. On the question of divorce, the school of Shammai maintained, that a man could not legally put away his wife, except for whoredom. The school of Hillel taught that a man might put away his wife for a multitude of other causes, and when she did not find grace in his sight; i.e. when he saw any other woman that pleased him better. See the case of Josephus, mentioned in the note on Mat 5:31 (note), and Calmet's Comment, vol. i. part ii. p. 379. By answering the question, not from Shammai or Hillel, but from Moses, our blessed Lord defeated their malice, and confounded their devices.
Albert Barnes: Notes on the Bible - 1834
19:3: The Pharisees came - See the notes at Mat 3:7.
Tempting him - This means, to get him, if possible, to express an opinion that should involve him in difficulty.
Is it lawful ... - There was the more art in the captious question which they proposed, as at that time the people were very much divided on the subject. A part, following the opinions of Hillel, said that a man might divorce his wife for any offence, or any dislike he might have of her. See the notes at Mat 5:31. Others, of the school of Shammai, maintained that divorce was unlawful except in case of adultery. Whatever opinion, therefore, Christ expressed, they expected that he would involve himself in difficulty with one of their parties.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: tempting: Mat 16:1, Mat 22:16-18, Mat 22:35; Mar 10:2, Mar 12:13, Mar 12:15; Luk 11:53, Luk 11:54; Joh 8:6; Heb 3:9
Is it: Mat 5:31, Mat 5:32; Mal 2:14-16
Geneva 1599
19:3 (1) The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to (b) put away his wife for every cause?
(1) The band of marriage ought not to be broken, unless it is because of fornication.
(b) To send her a bill of divorce; see (Mt 1:19).
John Gill
19:3 The Pharisees also came unto him,.... Either from the places round about, or from Jerusalem: these came unto him, not for the sake of learning, or to be instructed by him; but as spies upon him, to observe what he said and did, and watch every opportunity to expose him to the contempt and hatred of the people;
tempting him with a question about divorces, in order to ensnare him:
and saying to him, is it lawful for a man to put away his wife for every cause? be it ever so trivial, as said the school of Hillell: for there was a difference between the school of Shammai and the school of Hillell about this matter; the former insisted that a man might not put away his wife but in case of uncleanness; but the latter allowed putting away for very trifling things; as if she spoiled her husband's food by over roasting, or over salting it; and, as one of the doctors say, if he found another woman that was more beautiful than her; see Gill on Mt 5:32. This question being now agitated in the schools, they artfully put to Christ; not for information, but with a view to reproach him in some way or other; and that he might incur the resentment of one party or another, as he should answer. They might argue thus with themselves, and hope to succeed in this manner; should he be on the side of the school of Shammai, which was the weakest side, and less popular, as they had reason to believe he would, he would then expose himself to the resentment of the school of Hillell, and all on that side the question; should he take the part of Hillell, he would make the school of Shammai his enemies; should he forbid putting away of wives, which Moses allowed, they would then traduce him as contrary to Moses, and his law, which could not fail of setting the people against him; and should he consent to it, they would charge him with contradicting himself, or with inconstancy in his doctrine, since he had before asserted the unlawfulness of it, but in case of adultery; and should he abide by this, they might hope to irritate the men against him, who would think their liberty granted by Moses was entrenched on; as, on the other hand, should he, according to the question, admit of putting away for every cause, the women would be provoked at him, who would be left to the uncertain humour and caprice of their husbands; so that either way they hoped to get an advantage of him.
John Wesley
19:3 The Pharisees came tempting him - Trying to make him contradict Moses. For every cause - That is, for any thing which he dislikes in her. This the scribes allowed.
Robert Jamieson, A. R. Fausset and David Brown
19:3 Is it lawful for a man to put away his wife for every cause?--Two rival schools (as we saw on Mt 5:31) were divided on this question--a delicate one, as DE WETTE pertinently remarks, in the dominions of Herod Antipas.
19:419:4: Պատասխանի՛ ետ նոցա եւ ասէ. Չիցէ՞ ընթերցեալ ձեր՝ թէ որ հաստատեացն իսկզբանէ՝ արո՛ւ եւ է՛գ արար զնոսա՝ եւ ասէ.
4 Նա պատասխանեց նրանց եւ ասաց. «Դուք չէ՞ք կարդացել, թէ նա, ով սկզբից ստեղծեց, արու եւ էգ արեց նրանց եւ ասաց
4 Անիկա ալ անոնց ըսաւ. «Չէ՞ք կարդացեր թէ ան որ սկիզբէն ստեղծեց, արու եւ էգ ստեղծեց զանոնք», ու աւելցուց.
Պատասխանի ետ նոցա եւ ասէ. չիցէ՞ ընթերցեալ ձեր թէ` որ հաստատեացն ի սկզբանէ` արու եւ էգ արար զնոսա, եւ ասէ:

19:4: Պատասխանի՛ ետ նոցա եւ ասէ. Չիցէ՞ ընթերցեալ ձեր՝ թէ որ հաստատեացն իսկզբանէ՝ արո՛ւ եւ է՛գ արար զնոսա՝ եւ ասէ.
4 Նա պատասխանեց նրանց եւ ասաց. «Դուք չէ՞ք կարդացել, թէ նա, ով սկզբից ստեղծեց, արու եւ էգ արեց նրանց եւ ասաց
4 Անիկա ալ անոնց ըսաւ. «Չէ՞ք կարդացեր թէ ան որ սկիզբէն ստեղծեց, արու եւ էգ ստեղծեց զանոնք», ու աւելցուց.
zohrab-1805▾ eastern-1994▾ western am▾
19:44: Он сказал им в ответ: не читали ли вы, что Сотворивший вначале мужчину и женщину сотворил их?
19:4  ὁ δὲ ἀποκριθεὶς εἶπεν, οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπ᾽ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς;
19:4. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said,"Οὐκ (Not) ἀνέγνωτε (ye-had-acquainted-up) ὅτι (to-which-a-one) ὁ (the-one) κτίσας (having-created-to) ἀπ' (off) ἀρχῆς (of-a-firsting) ἄρσεν ( to-male ) καὶ ( and ) θῆλυ ( to-female ) ἐποίησεν ( it-did-unto ) αὐτοὺς ( to-them ,"
19:4. qui respondens ait eis non legistis quia qui fecit ab initio masculum et feminam fecit eosWho answering, said to them: Have ye not read, that he who made man from the beginning, made them male and female? And he said:
4. And he answered and said, Have ye not read, that he which made from the beginning made them male and female,
19:4. And he said to them in response, “Have you not read that he who made man from the beginning, made them male and female?” And he said:
19:4. And he answered and said unto them, Have ye not read, that he which made [them] at the beginning made them male and female,
And he answered and said unto them, Have ye not read, that he which made [them] at the beginning made them male and female:

4: Он сказал им в ответ: не читали ли вы, что Сотворивший вначале мужчину и женщину сотворил их?
19:4  ὁ δὲ ἀποκριθεὶς εἶπεν, οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπ᾽ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς;
19:4. qui respondens ait eis non legistis quia qui fecit ab initio masculum et feminam fecit eos
Who answering, said to them: Have ye not read, that he who made man from the beginning, made them male and female? And he said:
19:4. And he said to them in response, “Have you not read that he who made man from the beginning, made them male and female?” And he said:
19:4. And he answered and said unto them, Have ye not read, that he which made [them] at the beginning made them male and female,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 (Мк X:3-5). Русский текст 4 стиха следует признать весьма неясным. Славянский перевод: «сотворивый искони, мужеский пол и женский сотворил я есть». Здесь «сотворивый искони», очевидно, уже не относится к сотворению мужчины и женщины (как в русском), а вообще к творению; иначе сказать: Творец, создавший мир, сотворил также мужеский пол и женский. В немецком переводе Лютера яснее: не читали ли вы, что Тот, кто вначале создал людей, сделал так, чтобы получили свое существование мужчина и женщина. Английский перевод: (А. V.) …не читали ли вы, что Тот, который сотворил их вначале, сотворил их мужеским и женским (полом) и сказал. Некоторые позднейшие английские переводчики, в свою очередь, изменяют перевод так: не читали ли вы, что Творец изначала сотворил их мужеским полом и женским? Эти переводы показывают, как трудно передать здесь точно греческую речь. Наиболее точным и близким к подлиннику должен считаться наш славянский и последний из изложенных переводов — английский, где слово «сотворивший» выражено просто словом «Творец» (греч. o poihsaV). Смысл тот, что по божественному установлению с самого начала должен был существовать мужеский пол и женский; следовательно, брак есть божественное, а не человеческое установление. Мысль эту с особенною ясностью выражает Евфимий Зигабен: «(сотворил) один мужеский пол и женский, чтобы один (муж) имел одну (жену). Потому что если бы Он хотел, чтобы муж одну жену оставлял, а другую опять брал (agaphtai), то изначала сотворил бы многих женщин; но так как не сотворил многих, то, конечно, Он хочет, чтобы муж не разводился с женою своею».
Adam Clarke: Commentary on the Bible - 1831
19:4: He which made them at the beginning - When Adam and Eve were the first of human kind.
Made them male and female - Merely through the design of matrimonial union, that the earth might be thus peopled. To answer a case of conscience, a man should act as Christ does here; pay no regard to that which the corruption of manners has introduced into Divine ordinances, but go back to the original will, purpose, and institution of God. Christ will never accommodate his morality to the times, nor to the inclinations of men. What was done at the beginning is what God judged most worthy of his glory, most profitable for man, and most suitable to nature.
Albert Barnes: Notes on the Bible - 1834
19:4: And he answered and said ... - Instead of referring to the opinions of either party, Jesus called their attention to the original design of marriage, to the authority of Moses an authority acknowledged by them both.
Have ye not read? - Gen 1:27; Gen 2:21-22. "And said, For this cause," etc., Gen 2:24. That is, God, at the beginning, made but one man and one woman: their posterity should learn that the original intention of marriage was that a man should have but one wife.
Shall leave his father and mother - This means, shall bind himself more strongly to his wife than he was to his father or mother. The marriage connection is the most tender and endearing of all human relations more tender than even that bond which unites us to a parent.
And shall cleave unto his wife - The word "cleave" denotes a union of the firmest kind. It is in the original taken from gluing, and means so firmly to adhere together that nothing can separate them.
They twain shall be one flesh - That is, they two, or they that were two, shall be united as one - one in law, in feeling, in interest, in affection. They shall no longer have separate interests, but shall act in all things as if they were one - animated by one soul and one wish. The argument of Jesus here is, that since they are so intimately united as to be one, and since in the beginning God made but one woman for one man, it follows that they cannot be separated but by the authority of God. Man may not put away his wife for every cause. What God has joined together man may not put asunder. In this decision he really decided in favor of one of the parties; and it shows that when it was proper, Jesus answered questions without regard to consequences, from whatever cause they might have been proposed, and however much difficulty it might involve him in. Our Lord, in this, also showed consummate wisdom. He answered the question, not from Hillel or Shammai, their teachers, but from Moses, and thus defeated their malice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: Have: Mat 12:3, Mat 21:6, Mat 21:42, Mat 22:31; Mar 2:25, Mar 12:10, Mar 12:26; Luk 6:3, Luk 10:26
that: Gen 1:27, Gen 5:2; Mal 2:15
John Gill
19:4 And he answered and said unto them,.... Not by replying directly to the question, but by referring them to the original creation of man, and to the first institution of marriage, previous to the law of Moses;
have ye not read, that he which made them at the beginning, made them male and female? This may be read in Gen 1:27 and from thence this sense of things collected; that God, who in the beginning of time, or of the creation, as Mark expresses it, made all things, the heavens, and the earth, and all that is therein, and particularly "man", as the Vulgate Latin, and Munster's Hebrew Gospel supply it here, made the first parents of mankind, male and female; not male and females, but one male, and one female; first, one male, and then, of him one female, who, upon her creation, was brought and married to him; so that in this original constitution, no provision was made for divorce, or polygamy. Adam could not marry more wives than one, nor could he put away Eve for every cause, and marry another: now either the Pharisees had read this account, or they had not; if they had not, they were guilty of great negligence and sloth; if they had, they either understood it or not; if they did not understand it, it was greatly to their reproach, who pretended to great knowledge of the Scriptures, and to be able to explain them to others; and if they did understand it, there was no need for this question, which therefore must be put with an evil design.
John Wesley
19:4 He said, Have ye not read - So instead of contradicting him, our Lord confutes them by the very words of Moses. He who made them, made them male and female from the beginning - At least from the beginning of the Mosaic creation. And where do we read of any other? Does it not follow, that God's making Eve was part of his original design, and not a consequence of Adam's beginning to fall? By making them one man and one woman, he condemned polygamy: by making them one flesh, he condemned divorce.
Robert Jamieson, A. R. Fausset and David Brown
19:4 And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female--or better, perhaps, "He that made them made them from the beginning a male and a female."
19:519:5: Վասն այսորիկ թողցէ այր՝ զհա՛յր եւ զմա՛յր՝ եւ երթիցէ զհետ կնոջ իւրոյ, եւ եղիցին երկոքեան ՚ի մարմին մի[348]։ [348] Ոմանք. Վասն այնորիկ թողցէ այր զհայր իւր եւ։
5 դրա համար տղամարդը պիտի թողնի հօրը եւ մօրը ու պիտի գնայ իր կնոջ յետեւից. եւ երկուսը մէկ մարմին պիտի լինեն
5 «Ասոր համար մարդ իր հայրը ու մայրը պիտի ձգէ եւ իր կնոջ պիտի յարի ու երկուքը մէկ մարմին պիտի ըլլան։
Վասն այսորիկ թողցէ այր զհայր եւ զմայր` եւ երթիցէ զհետ կնոջ իւրոյ, եւ եղիցին երկոքեան ի մարմին մի:

19:5: Վասն այսորիկ թողցէ այր՝ զհա՛յր եւ զմա՛յր՝ եւ երթիցէ զհետ կնոջ իւրոյ, եւ եղիցին երկոքեան ՚ի մարմին մի[348]։
[348] Ոմանք. Վասն այնորիկ թողցէ այր զհայր իւր եւ։
5 դրա համար տղամարդը պիտի թողնի հօրը եւ մօրը ու պիտի գնայ իր կնոջ յետեւից. եւ երկուսը մէկ մարմին պիտի լինեն
5 «Ասոր համար մարդ իր հայրը ու մայրը պիտի ձգէ եւ իր կնոջ պիտի յարի ու երկուքը մէկ մարմին պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
19:55: И сказал: посему оставит человек отца и мать и прилепится к жене своей, и будут два одною плотью,
19:5  καὶ εἶπεν, ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.
19:5. καὶ (and) εἶπεν (it-had-said," Ἕνεκα ( To-in-out-which ) τούτου ( of-the-one-this ) καταλείψει ( it-shall-remainder-down ," ἄνθρωπος ( a-mankind ," τὸν ( to-the-one ) πατέρα ( to-a-father ) καὶ ( and ) τὴν ( to-the-one ) μητέρα ( to-a-mother ," καὶ ( and ) κολληθήσεται ( it-shall-be-cohered-unto ) τῇ ( unto-the-one ) γυναικὶ ( unto-a-woman ) αὐτοῦ , ( of-it ," καὶ ( and ) ἔσονται ( they-shall-be ) οἱ ( the-ones ) δύο ( two ) εἰς ( into ) σάρκα ( to-a-flesh ) μίαν ; ( to-one ?"
19:5. et dixit propter hoc dimittet homo patrem et matrem et adherebit uxori suae et erunt duo in carne unaFor this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be in one flesh.
5. and said, For this cause shall a man leave his father and mother, and shall cleave to his wife; and the twain shall become one flesh?
19:5. “For this reason, a man shall separate from father and mother, and he shall cling to his wife, and these two shall become one flesh.
19:5. And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?
And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh:

5: И сказал: посему оставит человек отца и мать и прилепится к жене своей, и будут два одною плотью,
19:5  καὶ εἶπεν, ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.
19:5. et dixit propter hoc dimittet homo patrem et matrem et adherebit uxori suae et erunt duo in carne una
For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be in one flesh.
19:5. “For this reason, a man shall separate from father and mother, and he shall cling to his wife, and these two shall become one flesh.
19:5. And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 (Мк X:7). Речь, изложенная у Матфея, служит продолжением предыдущей. Христос пока оставляет без ответа тайный вопрос фарисеев, который они действительно хотели предложить, именно, может ли человек, после развода с своею первою женою, брать себе другую, и рассуждает только исключительно в пределах предложенного вопроса как такого. Человек не должен оставлять женщины, потому что, по данному Богом закону, не может оставаться одиноким и жить в безбрачном состоянии. Чтобы не быть одиноким и безбрачным, он оставляет даже самых близких ему людей, своего отца и мать. Цитата заимствована из Быт II:24, где слова эти приписываются не Богу, а Адаму.
Adam Clarke: Commentary on the Bible - 1831
19:5: For this cause - Being created for this very purpose; that they might glorify their Maker in a matrimonial connection. A man shall leave (καταλειψαι, wholly give up) both father and mother - the matrimonial union being more intimate and binding than even paternal or filial affection; - and shall be closely united, προσκολληθησεται, shall be firmly cemented to his wife. A beautiful metaphor, which most forcibly intimates that nothing but death can separate them: as a well-glued board will break sooner in the whole wood, than in the glued joint. So also the Hebrew word דבק debak implies.
And they twain shall be one flesh? - Not only meaning, that they should be considered as one body, but also as two souls in one body, with a complete union of interests, and an indissoluble partnership of life and fortune, comfort and support, desires and inclinations, joys and sorrows. Farther, it appears to me, that the words in Gen 2:24, לבסר אחד lebasar achad, for one flesh, which our Lord literally translates, mean also, that children, compounded as it were of both, should be the product of the matrimonial connection. Thus, they two (man and woman) shall be for the producing of one flesh, the very same kind of human creature with themselves. See the note on Gen 2:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:5: said: Gen 2:21-24; Psa 45:10; Mar 10:5-9; Eph 5:31
cleave: Προσκολληθησεται [Strong's G4347], "shall be cemented to his wife," as the Hebrew davak implies; a beautiful metaphor, forcibly intimating that nothing but death can separate them. Gen 34:3; Deu 4:4, Deu 10:20, Deu 11:22; Sa1 18:1; Sa2 1:26; Kg1 11:2; Psa 63:8; Rom 12:9
and they: Co1 6:16, Co1 7:2, Co1 7:4
Geneva 1599
19:5 And said, For this cause shall a man leave father and mother, and shall (c) cleave to his wife: and they (d) twain shall be one flesh?
(c) The Greek word conveys "to be glued unto", by which it signifies the union by marriage, which is between man and wife, as though they were glued together.
(d) They who were two become one as it were: and this word "flesh" is figuratively taken for the whole man, or the body, after the manner of the Hebrews.
John Gill
19:5 And said,.... Gen 2:24 where they seem to be the words of Adam, though here they are ascribed to God, who made Adam and Eve; and as if they were spoken by him, when he brought them together; and which is easily reconciled by observing, that these words were spoken by Adam, under the direction of a divine revelation; showing, that there would be fathers, and mothers, and children; and that the latter, when grown up, would enter into a marriage state, and leave their parents, and cleave to their proper yoke fellows, which relations then were not in being: this therefore being the effect of a pure revelation from God, may be truly affirmed to be said by him. Some think they are the words of Moses the historian; and if they were, as they were delivered by divine inspiration, they may be rightly called the word of God. A note by Jarchi on this text exactly agrees herewith, which is "the holy Spirit says thus: for this cause shall a man leave father and mother, and shall cleave to his wife"; and not wives: and the phrase denotes that close union between a man and his wife, which is not to be dissolved for every cause, it being stricter than that which is between parents and children; for the wife must be cleaved unto, and father and mother forsaken: not that upon this new relation between man and wife, the former relation between parents and children ceases; nor does this phrase denote an entire separation from them, so as to have the affection alienated from them, or to be disengaged from all duty and obedience to them, and care and regard for them, for the future; but a relinquishing the "house of his father and the bed of his mother", as all the three Targums on the place explain it: that is, he shall quit the house of his father, and not bed and board there, and live with him as before; but having taken a wife to himself, shall live and cohabit with her:
and they twain shall be one flesh; the word "twain" is: not in the Hebrew text in Genesis, but in the Septuagint version compiled by Jews, in the Samaritan Pentateuch, and version, and in the Targum of Jonathan ben Uzziel, who renders, it as here, "and they two shall be one flesh". This is the true sense, for neither more nor less can possibly be meant; and denotes that near conjunction, and strict union, between a man and his wife, the wife being a part of himself, and both as one flesh, and one body, and therefore not to be parted on every slight occasion; and has a particular respect to the act of carnal copulation, which only ought to be between one man and one woman, lawfully married to each other; See Gill on 1Cor 6:16.
John Wesley
19:5 And said - By the mouth of Adam, who uttered the words. Gen 2:24.
Robert Jamieson, A. R. Fausset and David Brown
19:5 And said, For this cause--to follow out this divine appointment.
shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?--Jesus here sends them back to the original constitution of man as one pair, a male and a female; to their marriage, as such, by divine appointment; and to the purpose of God, expressed by the sacred historian, that in all time one man and one woman should by marriage become one flesh--so to continue as long as both are in the flesh. This being God's constitution, let not man break it up by causeless divorces.
19:619:6: Ապա ուրեմն ո՛չ են երկու՝ այլ մի՛ մարմին։ Արդ՝ զոր Աստուած զուգեաց, մարդ՝ մի՛ մեկնեսցէ։
6 Ապա ուրեմն՝ ոչ թէ երկու, այլ մէկ մարմին են: Արդ, ինչ որ Աստուած միացրեց, մարդը թող չբաժանի»
6 Ուստի ա՛լ երկուք չեն, հապա մէկ մարմին. ուրեմն զայն որ Աստուած միաւորեց՝ մարդ թող չզատէ»։
Ապա ուրեմն ոչ են երկու, այլ` մի մարմին. արդ զոր Աստուած զուգեաց` մարդ մի՛ մեկնեսցէ:

19:6: Ապա ուրեմն ո՛չ են երկու՝ այլ մի՛ մարմին։ Արդ՝ զոր Աստուած զուգեաց, մարդ՝ մի՛ մեկնեսցէ։
6 Ապա ուրեմն՝ ոչ թէ երկու, այլ մէկ մարմին են: Արդ, ինչ որ Աստուած միացրեց, մարդը թող չբաժանի»
6 Ուստի ա՛լ երկուք չեն, հապա մէկ մարմին. ուրեմն զայն որ Աստուած միաւորեց՝ մարդ թող չզատէ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:66: так что они уже не двое, но одна плоть. Итак, что Бог сочетал, того человек да не разлучает.
19:6  ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία. ὃ οὗν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.
19:6. ὥστε (As-also) οὐκέτι (not-if-to-a-one) εἰσὶν (they-be) δύο (two,"ἀλλὰ (other) σὰρξ (a-flesh) μία: (one,"ὃ (to-which) οὖν (accordingly) ὁ (the-one) θεὸς (a-Deity) συνέζευξεν (it-en-coupled-together,"ἄνθρωπος (a-mankind) μὴ (lest) χωριζέτω. (it-should-space-to)
19:6. itaque iam non sunt duo sed una caro quod ergo Deus coniunxit homo non separetTherefore now they are not two, but one flesh. What therefore God hath joined together, let no man put asunder.
6. So that they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.
19:6. And so, now they are not two, but one flesh. Therefore, what God has joined together, let no man separate.”
19:6. Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.
Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder:

6: так что они уже не двое, но одна плоть. Итак, что Бог сочетал, того человек да не разлучает.
19:6  ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία. ὃ οὗν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.
19:6. itaque iam non sunt duo sed una caro quod ergo Deus coniunxit homo non separet
Therefore now they are not two, but one flesh. What therefore God hath joined together, let no man put asunder.
19:6. And so, now they are not two, but one flesh. Therefore, what God has joined together, let no man separate.”
19:6. Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 (Мк X:8, 9). Слова Христа, в рассматриваемом стихе есть вывод из сказанного Им раньше. Оставление мужчиной жены, или развод, противоречит прежде всего природе, потому что при этом «рассекается одна и та же плоть» (Злат.); и, далее, закону Господню, потому что «вы покушаетесь разделить то, что Бог соединил и не велел разделять». Обращает на себя внимание обстоятельство, что Спаситель не говорит «кого» Бог сочетал, тех человек да не разлучает; но «что» (o) Бог сочетал и проч. Речь, как правильно толкуют это место, не о двух телах, а об одном теле, что и выражается через «что».
Adam Clarke: Commentary on the Bible - 1831
19:6: What therefore God hath joined together - Συνεζευξεν, yoked together, as oxen in the plough, where each must pull equally, in order to bring it on. Among the ancients, when persons were newly married, they put a yoke upon their necks, or chains upon their arms, to show that they were to be one, closely united, and pulling equally together in all the concerns of life. See Kypke in loco.
The finest allegorical representation of the marriage union I have met with, is that antique gem representing the marriage of Cupid and Psyche, in the collection of the duke of Marlborough: it may be seen also among Baron Stoch's gems, and casts or copies of it in various other collections.
1. Both are represented as winged, to show the alacrity with which the husband and wife should help, comfort and support each ether; preventing, as much as possible, the expressing of a wish or want on either side, by fulfilling it before it can be expressed.
2. Both are veiled, to show that modesty is an inseparable attendant on pure matrimonial connections.
3. Hymen or Marriage goes before them with a lighted torch, leading them by a chain, of which each has a hold, to show that they are united together, and are bound to each other, and that they are led to this by the pure flame of love, which at the same instant both enlightens and warms them.
4. This chain is not iron nor brass, (to intimate that the marriage union is a state of thraldom or slavery), but it is a chain of pearls, to show that the union is precious, beautiful, and delightful.
5. They hold a dove, the emblem of conjugal fidelity, which they appear to embrace affectionately, to show that they are faithful to each other, not merely through duty, but by affection, and that this fidelity contributes to the happiness of their lives.
6. A winged Cupid, or Love, is represented as having gone before them, preparing the nuptial feast; to intimate that active affections, warm and cordial love, are to be to them a continual source of comfort and enjoyment; and that this is the entertainment they are to meet with at every step of their affectionate lives.
7. Another Cupid, or genius of love comes behind, and places on their heads a basket of ripe fruits; to intimate that a matrimonial union of this kind will generally be blessed with children, who shall be as pleasing to all their senses as ripe and delicious fruits to the smell and taste.
8. The genius of love that follows them has his wings shrivelled up, or the feathers all curled, so as to render them utterly unfit for flight; to intimate that love is to abide with them, that there is to be no separation in affection, but that they are to continue to love one another with pure hearts fervently. Thus love begins and continues this sacred union; as to end, there can be none, for God hath yoked them together.
A finer or more expressive set of emblems has never, I believe, been produced, even by modern refined taste and ingenuity. This group of emblematical figures is engraved upon an onyx by Tryphon, an ancient Grecian artist. A fine drawing was made of this by Cypriani, and was engraved both by Bartolozzi and Sherwin. See one of these plates in the second volume of Bryant's Analysis of Ancient Mythology, page 392.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:6: God: Pro 2:17; Mal 2:14; Mar 10:9; Rom 7:2; Co1 7:10-14; Eph 5:28; Heb 13:4
hath: Συνεζευξεν [Strong's G2201], "hath yoked together," as oxen in the plough, where each must pull equally in order to bring it on. Among the ancients, they put a yoke upon the necks of a new married couple, or chains on their arms, to shew that they were to be one, closely united, and pulling equally together in all the concerns of life.
Geneva 1599
19:6 Wherefore they are no more twain, but one flesh. What therefore God hath (e) joined together, let not man put asunder.
(e) Has made them yokefellows, as the marriage itself is called a yoke, by a borrowed kind of speech.
John Gill
19:6 Wherefore they are no more twain,.... They were two before marriage, but now no more so; not but that they remain two distinct persons,
but one flesh; or, as the Syriac, Arabic, Persic, and Ethiopic versions read, "one body": hence the wife is to beloved by the husband as his own body, as himself, as his own flesh, Eph 5:28.
what therefore God hath joined together; or, by the first institution of marriage, has declared to be so closely united together, as to be, as it were, one flesh, and one body, as husband and wife are;
let no man put asunder; break the bond of union, dissolve the relation, and separate them from each other, for every trivial thing, upon any slight occasion, or for anything; but what is hereafter mentioned. The sense is, that the bond of marriage being made by God himself, is so sacred and inviolable, as that it ought not to be dissolved by any man; not by the husband himself, or any other for him; nor by any state or government, by any prince or potentate, by any legislator whatever; no, not by Moses himself, who is, at least, included, if not chiefly designed here, though not named, to avoid offence: and God and man being opposed in this passage, shows, that marriage is an institution and appointment of God, and therefore not to be changed and altered by man at his pleasure; this not merely a civil, but a sacred affair, in which God is concerned.
19:719:7: Ասեն ցնա. Իսկ Մովսէս ընդէ՞ր պատուիրեաց մեզ տա՛լ թուղթ մեկնելոյ՝ եւ արձակել[349]։ [349] Յօրինակին այսպէս գրեալ՝ Մեկնելոյ եւ արձակել~ոյ, չակերտիւ ակնարկի բառնալ զվանկս ոյ. համաձայն այլոց բազմաց։
7 Նրան ասացին. «Իսկ Մովսէսը ինչո՞ւ մեզ պատուիրեց ապահարզանի թուղթ տալ ու արձակել»
7 Ըսին իրեն. «Հապա ինչո՞ւ Մովսէս պատուիրեց արձակման թուղթ տալ եւ արձակել»։
Ասեն ցնա. Իսկ Մովսէս ընդէ՞ր պատուիրեաց մեզ տալ թուղթ մեկնելոյ եւ արձակել:

19:7: Ասեն ցնա. Իսկ Մովսէս ընդէ՞ր պատուիրեաց մեզ տա՛լ թուղթ մեկնելոյ՝ եւ արձակել[349]։
[349] Յօրինակին այսպէս գրեալ՝ Մեկնելոյ եւ արձակել~ոյ, չակերտիւ ակնարկի բառնալ զվանկս ոյ. համաձայն այլոց բազմաց։
7 Նրան ասացին. «Իսկ Մովսէսը ինչո՞ւ մեզ պատուիրեց ապահարզանի թուղթ տալ ու արձակել»
7 Ըսին իրեն. «Հապա ինչո՞ւ Մովսէս պատուիրեց արձակման թուղթ տալ եւ արձակել»։
zohrab-1805▾ eastern-1994▾ western am▾
19:77: Они говорят Ему: как же Моисей заповедал давать разводное письмо и разводиться с нею?
19:7  λέγουσιν αὐτῶ, τί οὗν μωϊσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι [αὐτήν];
19:7. λέγουσιν (They-fortheth) αὐτῷ (unto-it,"Τί (To-what-one) οὖν (accordingly) Μωυσῆς (a-Mouses) ἐνετείλατο ( it-finished-in ) δοῦναι (to-have-had-given) βιβλίον (to-a-paperlet) ἀποστασίου (of-a-standlet-off) καὶ (and) ἀπολῦσαι; (to-have-loosed-off?"
19:7. dicunt illi quid ergo Moses mandavit dari libellum repudii et dimittereThey say to him: Why then did Moses command to give a bill of divorce, and to put away?
7. They say unto him, Why then did Moses command to give a bill of divorcement, and to put away?
19:7. They said to him, “Then why did Moses command him to give a bill of divorce, and to separate?”
19:7. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?
They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away:

7: Они говорят Ему: как же Моисей заповедал давать разводное письмо и разводиться с нею?
19:7  λέγουσιν αὐτῶ, τί οὗν μωϊσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι [αὐτήν];
19:7. dicunt illi quid ergo Moses mandavit dari libellum repudii et dimittere
They say to him: Why then did Moses command to give a bill of divorce, and to put away?
19:7. They said to him, “Then why did Moses command him to give a bill of divorce, and to separate?”
19:7. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 (Мк X:3, 4). Возражение, сделанное Христу, казалось фарисеям очень сильным и неопровержимым. Это выражается в слове eneteilato, которое не значит позволил, допустил, а заповедал. Судя по предыдущим словам Христа, Бог «заповедал», чтобы муж и жена были одним телом, и, следовательно, согласно намерению и закону Божию, развод недопустим. Эта заповедь, данная Богом, изложена была Моисеем в написанной им книге. Но тот же Моисей изложил и другую заповедь, содержащуюся также в написанной им книге Втор XXIV:1. Возражавшие Христу, продолжают, таким образом, держаться текста Второзакония, тогда как Сам Спаситель ссылается на книгу Бытия. Избранное фарисеями слово eneteilato, заповедал, дал обязательную заповедь, несколько сильно, потому что во всяком случае из указанного места второзакония не видно, что человек непременно должен и обязан давать своей жене разводное письмо даже и при наличности «эрват дабар». Но если не обращать на все это внимания, то будет видно, что между первоначальным учением о браке, как оно разъяснено Христом, и дозволением давать разводные письма существовало явное противоречие, и чтобы устранить его, требовалась школьная казуистика. Как разрешает это противоречие Христос? Если лучшие иудейские казуисты, Гиллель и Шаммай, спорили об этом и были между собою несогласны, то как выйдет Иисус Христос из затруднительного положения, в которое, по мнению фарисеев, они Его поставили?
Adam Clarke: Commentary on the Bible - 1831
19:7: Why did Moses then command to give a writing of divorcement? - It is not an unusual case for the impure and unholy to seek for a justification of their conduct from the law of God itself, and to wrest Scripture to their own destruction. I knew a gentleman, so called, who professed deep reverence for the sacred writings, and, strange as it may appear, was outwardly irreproachable in every respect but one; that was, he kept more women than his wife. This man frequently read the Bible, and was particularly conversant with those places that spoke of or seemed to legalize the polygamy of the patriarchs!
A writing of divorcement - See the form of it in the note on Mat 5:31 (note).
Albert Barnes: Notes on the Bible - 1834
19:7: Why did Moses ... - To this they objected that Moses had allowed such divorces Deu 24:1; and if he had allowed them, they inferred that they could not be unlawful. See the notes at Mat 5:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:7: Why: Mat 5:31; Deu 24:1-4; Isa 50:1; Jer 3:8; Mar 10:4
and to: Mat 1:19; Mal 2:16
Geneva 1599
19:7 (2) They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?
(2) Because political laws are adjusted to allow some things, it does not follow that God therefore approves of them.
John Gill
19:7 They say unto him,.... That is the Pharisees, who object the law of Moses to him, hoping hereby to ensnare him, and expose him to the resentment of the people, should he reject that, as they supposed he would;
why did Moses then command to give a writing of divorcement, and put her away? referring to Deut 24:1 which they thought to be a contradiction, and what they knew not how to reconcile to the doctrine Christ had delivered, concerning the original institution of marriage, and the close union there is between a man and his wife, by virtue of it, and which is not to be dissolved by men. Concerning a writing of divorcement and the form, and manner of it; see Gill on Mt 5:31
John Wesley
19:7 Why did Moses command - Christ replies, Moses permitted (not commanded) it, because of the hardness of your hearts - Because neither your fathers nor you could bear the more excellent way. Deut 24:1; Mt 5:31; Mk 10:2; Lk 16:18.
Robert Jamieson, A. R. Fausset and David Brown
19:7 They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?
19:819:8: Ասէ ցնոսա. Մովսէս՝ վասն խստասրտութեան ձերոյ հրամայեաց ձեզ արձակել զկանայս ձեր. այլ իսկզբանէ՝ ո՛չ եղեւ այնպէս։
8 Յիսուս նրանց ասաց. «Մովսէսը ձեր խստասրտութեան պատճառով ձեզ թոյլ տուեց արձակել ձեր կանանց, բայց սկզբից այդպէս չի եղել
8 Ըսաւ անոնց. «Մովսէս ձեր սրտերուն կարծրութեանը համար ձեզի հրաման տուաւ կիներնիդ արձակել, բայց սկիզբէն այնպէս չէր։
Ասէ ցնոսա. Մովսէս վասն խստասրտութեան ձերոյ հրամայեաց ձեզ արձակել զկանայս ձեր, այլ ի սկզբանէ ոչ եղեւ այնպէս:

19:8: Ասէ ցնոսա. Մովսէս՝ վասն խստասրտութեան ձերոյ հրամայեաց ձեզ արձակել զկանայս ձեր. այլ իսկզբանէ՝ ո՛չ եղեւ այնպէս։
8 Յիսուս նրանց ասաց. «Մովսէսը ձեր խստասրտութեան պատճառով ձեզ թոյլ տուեց արձակել ձեր կանանց, բայց սկզբից այդպէս չի եղել
8 Ըսաւ անոնց. «Մովսէս ձեր սրտերուն կարծրութեանը համար ձեզի հրաման տուաւ կիներնիդ արձակել, բայց սկիզբէն այնպէս չէր։
zohrab-1805▾ eastern-1994▾ western am▾
19:88: Он говорит им: Моисей по жестокосердию вашему позволил вам разводиться с женами вашими, а сначала не было так;
19:8  λέγει αὐτοῖς ὅτι μωϊσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπ᾽ ἀρχῆς δὲ οὐ γέγονεν οὕτως.
19:8. λέγει (It-fortheth) αὐτοῖς (unto-them,"ὅτι (To-which-a-one,"Μωυσῆς (a-Mouses) πρὸς (toward) τὴν (to-the-one) σκληροκαρδίαν (to-a-stiff-heart) ὑμῶν (of-ye) ἐπέτρεψεν (it-turned-upon) ὑμῖν (unto-ye) ἀπολῦσαι (to-have-loosed-off) τὰς (to-the-ones) γυναῖκας (to-women) ὑμῶν, (of-ye) ἀπ' (off) ἀρχῆς (of-a-firsting) δὲ (moreover) οὐ (not) γέγονεν (it-hath-had-come-to-become) οὕτως. (unto-the-one-this)
19:8. ait illis quoniam Moses ad duritiam cordis vestri permisit vobis dimittere uxores vestras ab initio autem non sic fuitHe saith to them: Because Moses by reason of the hardness of your heart permitted you to put away your wives: but from the beginning it was not so.
8. He saith unto them, Moses for your hardness of heart suffered you to put away your wives: but from the beginning it hath not been so.
19:8. He said to them: “Although Moses permitted you to separate from your wives, due to the hardness of your heart, it was not that way from the beginning.
19:8. He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.
He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so:

8: Он говорит им: Моисей по жестокосердию вашему позволил вам разводиться с женами вашими, а сначала не было так;
19:8  λέγει αὐτοῖς ὅτι μωϊσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπ᾽ ἀρχῆς δὲ οὐ γέγονεν οὕτως.
19:8. ait illis quoniam Moses ad duritiam cordis vestri permisit vobis dimittere uxores vestras ab initio autem non sic fuit
He saith to them: Because Moses by reason of the hardness of your heart permitted you to put away your wives: but from the beginning it was not so.
19:8. He said to them: “Although Moses permitted you to separate from your wives, due to the hardness of your heart, it was not that way from the beginning.
19:8. He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8 (Мк X:5). В русском не выражено в речи Христа начальное oti (слав. «яко»), соответствует ti ст. 7-го (русск. «как же»; лучше: «итак, почему» или «почему же»). Фарисеи спрашивают: почему же? Спаситель отвечает: потому что (oti) Моисей и т. д. Имя Моисея (а не Бога) имеет также очевидное соответствие с тем же именем в вопросе ст. 7-го. Фарисеи не могли говорить, что Бог заповедал давать разводные письма. Спаситель подтверждает это, говоря, что это позволил Моисей. «Жестокосердие» (sklhrokardia) употреблено у Матфея только здесь и еще в Новом Завете Мк X:5; XVI:14. В последнем месте оно поставлено в связь с apistia (неверие). Считают «высокохарактеристичным» обстоятельство, что в Своем ответе Христос заменил eneteilato (заповедал — ст. 7), употребленное фарисеями, словом epetreyen — позволил, допустил. Но у Мк X:3, 4 Иисус Христос и фарисеи выражаются наоборот, и там эти изменения столь же совершенно уместны, как и у Матфея. Мысль, выраженная здесь, сходна с Гал III:19. Некоторые полагают, что дозволение давать жене разводное письмо происходило вследствие той необходимости, что в противном случае муж, вследствие своего «жестокосердия», мог подвергать истязаниям свою жену, и разводное письмо было, таким образом, «защитой» жены против жестокого обращения с ней мужа. Это, конечно, могло быть одним из поводов для дозволенных Моисеем разводов, но не единственным. Главный же повод был в «жестокосердии» вообще — слово, указывающее на «необрезанность сердца», на грубость нрава ветхозаветного человека, на его умственную и нравственную недоразвитость. Очевидно, что и Сам Спаситель считает это Моисеево установление человеческим, а не божественным. Оно было дано как временное приспособление высшего и вечного закона к духу, времени и имело лишь временный характер. Ошибка фарисеев заключалась в том, что они смотрели на этот временный закон, данный Моисеем, слишком высоко, считали его равным заповедям Божиим. Но это был «consilium hominis», «non imperium Dei» (Иероним). В Ветхом Завете было дано много таких постановлений, имеющих только временный характер. В состоянии жестокосердия разводы и разводные письма были дозволительны; «но сначала не было так».
Adam Clarke: Commentary on the Bible - 1831
19:8: Moses, because of the hardness of your hearts - It is dangerous to tolerate the least evil, though prudence itself may require it: because toleration, in this case, raises itself insensibly into permission, and permission soon sets up for command. Moses perceived that if divorce were not permitted, in many cases, the women would be exposed to great hardships through the cruelty of their husbands: for so the word σκληροκαρδια, is understood in this place by some learned men.
From the beginning it was not so - The Jews named the books of the law from the first word in each. Genesis they always term Bereshith, בראשית, which is the first word in it, and signifies, In the beginning. It is probable that our Lord speaks in this way here, In Bereshith it was not so, intimating that the account given in Genesis is widely different. There was no divorce between Eve and Adam; nor did he or his family practice polygamy. But our Lord, by the beginning, may mean the original intention or design.
Albert Barnes: Notes on the Bible - 1834
19:8: He saith unto them ... - Jesus admits that this was allowed, but still he contends that this was not the original design of marriage. It was only a temporary expedient growing out of a special state of things, and not designed to be perpetual. It was on account of the hardness of their hearts. Moses found the custom in use. He found a hard-hearted and rebellious people. In this state of things he did not deem it prudent to forbid a practice so universal; but it might be regulated; and, instead of suffering the husband to divorce his wife in a passion, he required him, in order that he might take time to consider the matter, and thus make it probable that divorces would be less frequent, to give her a writing; to sit down deliberately to look at the matter, and probably, also, to bring the case before some scribe or learned man, to write a divorce in the legal form. Thus doing, there might be an opportunity for the matter to be reconciled, and the man to be persuaded not to divorce his wife. This, says our Saviour, was a permission growing out of a particular state of things, and designed to remedy a pRev_ailing evil; but at first it was not so. God intended that marriage should be between one man and one woman, and that they were only to be separated, in the case specified, by him who had formed the union.
Hardness of your hearts - He speaks here of his hearers as a part of the nation. The hardness of you Jews; as when we say, we fought with England and gained our independence; that is, we, the American people, though it was done by our fathers. He does not mean to say, therefore, that this was done on account of the people whom he addressed, but of the national hardness of heart - the stubbornness of the Jewish people as a people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:8: because: Psa 95:8; Zac 7:12; Mal 2:13, Mal 2:14; Mar 10:5
suffered: Mat 3:15, Mat 8:31; Co1 7:6
but: Gen 2:24, Gen 7:7; Jer 6:16
Geneva 1599
19:8 He saith unto them, Moses (f) because of the hardness of your hearts (g) suffered you to put away your wives: but from the beginning it was not so.
(f) Being brought about because of the hardness of your hearts.
(g) By a political law, not by the moral law: for the moral law is a perpetual law of God's justice; the other bows and bends as the carpenter's bevel.
John Gill
19:8 He saith unto them,.... In answer to their objection;
Moses, because of the hardness of your hearts, suffered you to put away your wives: in which may be observed, that, though it was by direction that Moses, in his system of laws, allowed of divorces; yet not God, but he is said to do it, because it was a branch of the political and judicial laws, by which the people of the Jews were governed under Moses, and whilst the Mosaic economy continued, and did not concern other people, and other times; and therefore it is said "you" and "your" wives, you Jews, and you only, and not the Gentiles. And so the Jews say (m), that the Gentiles have no divorces: for thus they represent God, saying;
"in Israel I have granted divorces, I have not granted divorces among the nations of the world. R. Chananiah, in the name of R. Phineas, observed, that in every other section it is written, the Lord of hosts, but here it is written, the God of Israel; to teach thee, that the holy, blessed God does not join his name to divorces, but in Israel only. R. Chayah Rabbah says, , "the Gentiles have no divorces."''
Besides, this was a direct positive command to the Jews, as the Pharisees suggest in their objection; it was only a sufferance, a permission in some cases, and not in everyone; and that because of the hardness of their hearts; they being such a stubborn and inflexible people, that when they were once displeased there was no reconciling them; and so malicious and revengeful, that if this had not been granted, would have used their wives, that displeased them, in a most cruel, and barbarous manner, if not have murdered them: so that this grant was made, not to indulge their lusts, but to prevent greater evils; and not so much as a privilege and liberty to the men, as in favour of the women; who, when they could not live peaceably and comfortably with a man, might be dismissed and marry another:
but from the beginning it was not so; from the beginning of time, or of the creation, or of the world, or at the first institution of marriage, and in the first ages of the world, there was no such permission, nor any such practice. This was not the declared will of God at first, nor was it ever done by any good men before the times of Moses; we never read that Adam, or Seth, or Noah, or Abraham, put away their wives, upon any consideration; though in the latter there might have been some appearance of reason for so doing, on account of sterility, but this he did not; nor Isaac, nor Jacob, nor any of the "patriarchs".
(m) T. Hieros. Kiddushin, fol. 58. 3.
Robert Jamieson, A. R. Fausset and David Brown
19:8 He saith unto them, Moses--as a civil lawgiver.
because of--or "having respect to."
the hardness of your hearts--looking to your low moral state, and your inability to endure the strictness of the original law.
suffered you to put away your wives--tolerated a relaxation of the strictness of the marriage bond--not as approving of it, but to prevent still greater evils.
But from the beginning it was not so--This is repeated, in order to impress upon His audience the temporary and purely civil character of this Mosaic relaxation.
19:919:9: Բայց ասե՛մ ձեզ, զի ամենայն որ արձակէ զկին իւր՝ եւ ո՛չ վասն պոռնկութեան, եւ առնիցէ այլ՝ շնա՛յ, եւ որ զարձակեա՛լն առնէ՝ շնայ[350]։ [350] Ոմանք. Որ արձակեսցէ զկին իւր... առնիցէ՝ շնայ։
9 Սակայն ասում եմ ձեզ, թէ ով իր կնոջն արձակում է, եւ դա պոռնկութեան պատճառով չէ, եւ ուրիշին է առնում, շնանում է. շնանում է եւ նա, ով արձակուածին է առնում»[23] [23] 23. Լաւագոյն յուն. բն. չունեն այս վերջին նախադասութիւնը:
9 Սակայն ձեզի կ’ըսեմ. ‘Ով որ առանց պոռնկութեան պատճառի իր կինը արձակէ եւ ուրիշ մը առնէ, շնութիւն կ’ընէ։ Եւ ով որ արձակուածը առնէ, շնութիւն կ’ընէ’»։
Բայց ասեմ ձեզ, զի` Ամենայն որ արձակէ զկին իւր, եւ ոչ վասն պոռնկութեան, եւ առնիցէ այլ` շնայ. եւ որ զարձակեալն առնէ` շնայ:

19:9: Բայց ասե՛մ ձեզ, զի ամենայն որ արձակէ զկին իւր՝ եւ ո՛չ վասն պոռնկութեան, եւ առնիցէ այլ՝ շնա՛յ, եւ որ զարձակեա՛լն առնէ՝ շնայ[350]։
[350] Ոմանք. Որ արձակեսցէ զկին իւր... առնիցէ՝ շնայ։
9 Սակայն ասում եմ ձեզ, թէ ով իր կնոջն արձակում է, եւ դա պոռնկութեան պատճառով չէ, եւ ուրիշին է առնում, շնանում է. շնանում է եւ նա, ով արձակուածին է առնում»[23]
[23] 23. Լաւագոյն յուն. բն. չունեն այս վերջին նախադասութիւնը:
9 Սակայն ձեզի կ’ըսեմ. ‘Ով որ առանց պոռնկութեան պատճառի իր կինը արձակէ եւ ուրիշ մը առնէ, շնութիւն կ’ընէ։ Եւ ով որ արձակուածը առնէ, շնութիւն կ’ընէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
19:99: но Я говорю вам: кто разведется с женою своею не за прелюбодеяние и женится на другой, [тот] прелюбодействует; и женившийся на разведенной прелюбодействует.
19:9  λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχᾶται.
19:9. λέγω (I-forth) δὲ (moreover) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ὃς (which) ἂν (ever) ἀπολύσῃ (it-might-have-loosed-off) τὴν (to-the-one) γυναῖκα (to-a-woman) αὐτοῦ (of-it) μὴ (lest) ἐπὶ (upon) πορνείᾳ (unto-a-harloting-of) καὶ (and) γαμήσῃ (it-might-have-married-unto) ἄλλην (to-other," μοιχᾶται . ( it-adultereth-unto )
19:9. dico autem vobis quia quicumque dimiserit uxorem suam nisi ob fornicationem et aliam duxerit moechatur et qui dimissam duxerit moechaturAnd I say to you, that whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and he that shall marry her that is put away, committeth adultery.
9. And I say unto you, Whosoever shall put away his wife, except for fornication, and shall marry another, committeth adultery: and he that marrieth her when she is put away committeth adultery.
19:9. And I say to you, that whoever will have separated from his wife, except because of fornication, and who will have married another, commits adultery, and whoever will have married her who has been separated, commits adultery.”
19:9. And I say unto you, Whosoever shall put away his wife, except [it be] for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.
And I say unto you, Whosoever shall put away his wife, except [it be] for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery:

9: но Я говорю вам: кто разведется с женою своею не за прелюбодеяние и женится на другой, [тот] прелюбодействует; и женившийся на разведенной прелюбодействует.
19:9  λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχᾶται.
19:9. dico autem vobis quia quicumque dimiserit uxorem suam nisi ob fornicationem et aliam duxerit moechatur et qui dimissam duxerit moechatur
And I say to you, that whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and he that shall marry her that is put away, committeth adultery.
19:9. And I say to you, that whoever will have separated from his wife, except because of fornication, and who will have married another, commits adultery, and whoever will have married her who has been separated, commits adultery.”
19:9. And I say unto you, Whosoever shall put away his wife, except [it be] for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 (Мк X:10-12; Лк XVI:18). Если в речи Спасителя XIX:4-8 был дан ответ на вопрос фарисеев ст. 3, то здесь Он, очевидно, отвечает на недоказанную ими мысль, что можно после развода брать другую жену. Кто делает так, тот прелюбодействует, если только развод совершается по каким-либо другим причинам, кроме porneia. Спаситель не говорит, что для развода необходимо нужно допускать porneia. См. подробные примечания к V:32. Нужно заметить, что, по Матфею, эта речь Христа сказана была тем же фарисеям, с которыми Спаситель беседовал раньше; но, по Мк X:10, она была сказана в ответ на вопрос учеников, когда они вместе со Спасителем вошли в какой-то дом. Так как Мф XIX:9 и Мк X:10-13 имеют не одинаковую связь, то вероятнее думать, что Мф XIX:9 сказано было фарисеям, а у Марка повторены были эти выражения в речи только ученикам и в доме.
Adam Clarke: Commentary on the Bible - 1831
19:9: Except it be for fornication - See on Mat 5:32 (note). The decision of our Lord must be very unpleasant to these men: the reason why they wished to put away their wives was, that they might take others whom they liked better; but our Lord here declares that they could not be remarried while the divorced person was alive, and that those who did marry, during the life of the divorced, were adulterers; and heavy judgments were, denounced, in their law, against such: and as the question was not settled by the schools of Shammai and Hillel, so as to ground national practice on it therefore they were obliged to abide by the positive declaration of the law, as it was popularly understood, till these eminent schools had proved the word had another meaning. The grand subject of dispute between the two schools, mentioned above, was the word in Deu 24:1, When a man hath taken a wife - and she find no grace in his sight, because of some Uncleanness, ערות eruath: - this the school of Shammai held to mean whoredom or adultery; but the school of Hillel maintained that it signified any corporeal defect, which rendered the person deformed, or any bad temper which made the husband's life uncomfortable. Any of the latter a good man might bear with; but it appears that Moses permitted the offended husband to put away the wife on these accounts, merely to save her from cruel usage.
In this discourse, our Lord shows that marriage, (except in one case), is indissoluble, and should be so: -
1st, By Divine institution, Mat 19:4.
2dly, By express commandment, Mat 19:5.
3dly, Because the married couple become one and the same person, Mat 19:6.
4thly, By the example of the first pair, Mat 19:8; and
5thly, Because of the evil consequent on separation, Mat 19:9. The importance of this subject will, I hope, vindicate or excuse, the length of these notes.
Albert Barnes: Notes on the Bible - 1834
19:9: And I say unto you - Emphasis should be laid here on the word "I." This was the opinion of Jesus - this he proclaimed to be the law of his kingdom this the command of God ever afterward. Indulgence had been given by the laws of Moses; but that indulgence was to cease, and the marriage relation to be brought back to its original intention. Only one offence was to make divorce lawful. This is the law of God; and by the same law, all marriages which take place after divorce, where adultery is not the cause of divorce, are adulterous. Legislatures have no right to say that people may put away their wives for any other cause; and where they do, and where there is marriage afterward, by the law of God such marriages are adulterous!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: Whosoever: Mat 5:32; Mar 10:11, Mar 10:12; Luk 16:18; Co1 7:10-13, Co1 7:39
except: Ch2 21:11; Jer 3:8; Eze 16:8, Eze 16:15, Eze 16:29; Co1 5:1
doth: Gen 12:18, Gen 12:19, Gen 20:3; Jer 3:1; Rom 7:2, Rom 7:3; Co1 7:4, Co1 7:11, Co1 7:39
Geneva 1599
19:9 And I say unto you, Whosoever shall put away his wife, except [it be] (h) for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.
(h) Therefore in these days the laws that were made against adulterers were not regarded: for they would have no need of divorce, if the marriage had been severed by punishment of death.
John Gill
19:9 And I say unto you,.... To his disciples, when they were with him alone in the house, and asked him more particularly about the subject, concerning which he had been discoursing with the Pharisees, as Mark observes, Mk 10:10 when he said to them much the same things, he had delivered before in Mt 5:32
whosoever shall put away in his wife; separate her from his person, house and bed, and dismiss her as his wife, no more to be considered in that relation to him,
except it be for fornication; or whoredom, for defiling his bed: for this is not to be understood of fornication committed before, but of uncleanness after marriage, which destroys their being one flesh:
and shall marry another woman, committeth adultery; Marks adds, "against her"; which may be understood either of the woman he marries, which not being lawfully done, she lives in adultery with the husband of another woman; or of his former wife, and who is still his wife, and to whose injury he has married another; and he not only commits adultery himself, but, as in Mt 5:32 "causeth her to commit adultery also", by being the occasion of marrying another man, when she is still his lawful wife:
and whoso marrieth her which is put away, for any other cause than adultery,
doth commit adultery also; since he cohabits with the wife of another man; see Gill on Mt 5:32
John Wesley
19:9 And I say to you - I revoke that indulgence from this day, so that from henceforth, Whosoever, &c.
Robert Jamieson, A. R. Fausset and David Brown
19:9 And I say unto you, Whosoever shall put away his wife, except, &c.--See on Mt 5:31.
19:1019:10: Ասե՛ն ցնա աշակերտքն իւր. Եթէ ա՛յդպէս ինչ վնաս իցէ ընդ ա՛յր եւ ընդ կին, լաւ է՝ չամուսնանա՛լ։
10 Իր աշակերտները նրան ասացին. «Եթէ այդպիսին է պարագան մարդու եւ կնոջ համար, լաւ է չամուսնանալ»
10 Իր աշակերտները ըսին իրեն. «Եթէ այդպիսի բան կայ էրկան ու կնոջ մէջտեղ, չամուսնանալը աւելի աղէկ է»։
Ասեն ցնա աշակերտքն իւր. Եթէ այդպէս ինչ վնաս իցէ ընդ այր եւ ընդ կին, լաւ է չամուսնանալ:

19:10: Ասե՛ն ցնա աշակերտքն իւր. Եթէ ա՛յդպէս ինչ վնաս իցէ ընդ ա՛յր եւ ընդ կին, լաւ է՝ չամուսնանա՛լ։
10 Իր աշակերտները նրան ասացին. «Եթէ այդպիսին է պարագան մարդու եւ կնոջ համար, լաւ է չամուսնանալ»
10 Իր աշակերտները ըսին իրեն. «Եթէ այդպիսի բան կայ էրկան ու կնոջ մէջտեղ, չամուսնանալը աւելի աղէկ է»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1010: Говорят Ему ученики Его: если такова обязанность человека к жене, то лучше не жениться.
19:10  λέγουσιν αὐτῶ οἱ μαθηταὶ [αὐτοῦ], εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός, οὐ συμφέρει γαμῆσαι.
19:10. λέγουσιν (They-fortheth) αὐτῷ (unto-it,"οἱ (the-ones) μαθηταί (learners,"Εἰ (If) οὕτως (unto-the-one-this) ἐστὶν (it-be) ἡ (the-one) αἰτία (an-appealing-unto) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) μετὰ (with) τῆς (of-the-one) γυναικός, (of-a-woman,"οὐ (not) συμφέρει (it-beareth-together) γαμῆσαι. (to-have-married-unto)
19:10. dicunt ei discipuli eius si ita est causa homini cum uxore non expedit nubereHis disciples say unto him: If the case of a man with his wife be so, it is not expedient to marry.
10. The disciples say unto him, If the case of the man is so with his wife, it is not expedient to marry.
19:10. His disciples said to him, “If such is the case for a man with a wife, then it is not expedient to marry.”
19:10. His disciples say unto him, If the case of the man be so with [his] wife, it is not good to marry.
His disciples say unto him, If the case of the man be so with [his] wife, it is not good to marry:

10: Говорят Ему ученики Его: если такова обязанность человека к жене, то лучше не жениться.
19:10  λέγουσιν αὐτῶ οἱ μαθηταὶ [αὐτοῦ], εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός, οὐ συμφέρει γαμῆσαι.
19:10. dicunt ei discipuli eius si ita est causa homini cum uxore non expedit nubere
His disciples say unto him: If the case of a man with his wife be so, it is not expedient to marry.
19:10. His disciples said to him, “If such is the case for a man with a wife, then it is not expedient to marry.”
19:10. His disciples say unto him, If the case of the man be so with [his] wife, it is not good to marry.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10 Ст. 10-12 встречаются только у Матфея. Речь, как нужно думать, была сказана ученикам в доме и частным образом. Слово «обязанность» (в русск.), по-видимому, неточно и неверно выражает мысль подлинника. Греческое слово aitia не значит «обязанность», а «вина», «причина», и в таком смысле употреблено во многих местах Нового Завета (напр., Деян X:21; XXII:24 и др.; 2 Тим 1, 6, 12; Тит 13; Евр II:11; Мф XXVII:37; Мк XV:26; Ин XVIII:38; XIX:4, 6 и проч.). Но буквальный перевод «если, таким образом, есть причина (или вина) человека с женщиной, то неудобно (не полезно — ou sumferei) жениться» не имел бы смысла. Поэтому точный перевод здесь невозможен, а только описательный. Смысл: «если причиной развода человека с женщиной может быть только прелюбодеяние, то лучше не жениться». Другие переводы так же нельзя признать совершенно точными и ясными, как и русский. Ученики, очевидно, поняли предыдущую речь Спасителя правильно в смысле полной недопустимости развода, если нет прелюбодеяния с той или другой стороны. Прелюбодеяние одной из сторон есть, конечно, крайнее и крайне тяжелое семейное несчастье, полное нарушение брачной связи и семейных отношений, делающее продолжение совместной жизни не только тяжелым, но даже и немыслимым и недопустимым. В ветхозаветном законе за прелюбодеяние была установлена смертная казнь (Лев XX:10). Но кроме прелюбодеяния могут быть и другие причины, отягчающие семейную жизнь. Иероним предлагает такие вопросы, касающиеся женщины: quid enim si temulenta fuerit, si itacunda, si malis noribus, si luxuriosa, si gulosa, si vaga, si jurgatrix, si maledica, tenenda erit istiusmodi? (что если (жена) наклонна пьянствовать, будет гневлива, безнравственна, расточительна, жадна, ветрена, сварлива, злоязычна, — неужели следует ее удерживать и в таком случае?) Затем, выражая кратко и правильно учение Христа, Иероним отвечает: volumus nolumus sustinenda est (волей неволей нужно удерживать и такую). Дальнейшая прибавка у Иеронима характеристична и написана, очевидно, в аскетическом духе: (будучи свободны, мы добровольно подчинились такому рабству). Сущность вопроса учеников как раз и заключалась в том, что изложил более подробно Иероним. Известно изречение Катона: mulier est malum necessarium (женщина есть необходимое зло). Но если она есть необходимое зло, то не лучше ли, не благоразумнее ли, не полезнее ли человеку от такого зла быть свободным? Не лучше ли отрекаться от брачных связей, когда от них можно ожидать столько зол, и притом без всякой надежды от них освободиться, когда жена, при всех своих недостатках, будет сохранять супружескую верность и не допустит такой вины, как прелюбодеяние?
Adam Clarke: Commentary on the Bible - 1831
19:10: If the case of the man - Του ανθρωπου, of a husband, so I think the word should be translated here. The Codex Bezae, Armenian, and most of the Itala, have του ανδρος, which, perhaps, more properly signifies a husband, though both words are used in this sense.
Our word husband comes from the Anglo-Saxon, hus and band: the bond of the house, anciently spelt housebond, - so in my old MS. Bible. It is a lamentable case when the husband, instead of being the bond and union of the family, scatters and ruins it by dissipation, riot, and excess.
It is not good to marry - That is, if a man have not the liberty to put away his wife when she is displeasing to him. God had said, Gen 2:18, It is not good for man to be alone, i.e. unmarried. The disciples seem to say, that if the husband have not the power to divorce his wife when she is displeasing to him, it is not good for him to marry. Here was a flat contradiction to the decision of the Creator. There are difficulties and trials in all states; but let marriage and celibacy be weighed fairly, and I am persuaded the former will be found to have fewer than the latter. However, before we enter into an engagement which nothing but death can dissolve, we had need to act cautiously, carefully consulting the will and word of God. Where an unbridled passion, or a base love of money, lead the way, marriage is sure to be miserable.
Albert Barnes: Notes on the Bible - 1834
19:10: His disciples say ... - The disciples were full of Jewish notions. They thought that the privilege of divorcing a wife when there was a quarrelsome disposition, or anything else that rendered the marriage unhappy, was a great privilege; and that in such cases to be always bound to live with a wife was a great calamity. They said, therefore, that if such was the case - such the condition on which people married - it was better not to marry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:10: Gen 2:18; Pro 5:15-19, Pro 18:22, Pro 19:13, Pro 19:14, Pro 21:9, Pro 21:19; Co1 7:1, Co1 7:2, Co1 7:8, Co1 7:26-28; Co1 7:32-35, Co1 7:39, Co1 7:40; Ti1 4:3, Ti1 5:11-15
Geneva 1599
19:10 His disciples say unto him, If the (i) case of the man be so with [his] wife, it is not good to marry.
(i) If the matter stands in this way between man and wife, or in marriage.
John Gill
19:10 His disciples say unto him,.... Being surprised at this account of things, it being quite contrary to what they had been taught, and very different from the general practice and usage of their nation:
if the case of a man be so with his wife; if they are so closely joined together in marriage; if they are, as it were, one flesh, or one body, that a man's wife is himself: that the bond between them is so inviolable, that it is not to be dissolved, but in case of adultery; that if a separation be made by a bill of divorce, in any other case, and either party marry again, they are guilty of adultery; if a man cannot part with his wife lawfully, provided she be chaste, and is faithful to his bed, let her be what she will otherwise, though ever so disagreeable in her person, and troublesome in her behaviour; though she may be passionate, and a brawler; though she may be drunken, luxurious, and extravagant, and mind not the affairs of her family, yet if she is not an adulteress, must not be put away:
Tit is not good to marry; it would be more expedient and advisable for a man to live always a single life, than to run the risk of marrying a woman, that may prove very disagreeable and uncomfortable; to whom he must be bound all the days of his or her life, and, in such a case, not to be able to relieve and extricate himself. This they said under the prejudice of a national law and custom, which greatly prevailed, and under the influence of a carnal heart.
Robert Jamieson, A. R. Fausset and David Brown
19:10 His disciples say unto him, If the case of the man be so with his wife, it is not good to marry--that is, "In this view of marriage, surely it must prove a snare rather than a blessing, and had better be avoided altogether."
19:1119:11: Եւ նա՝ ասէ ցնոսա. Ո՛չ ամենեքեան բաւական են ա՛յդըմ բանի, այլ որոց տուեա՛լ է[351]։ [351] Ոմանք. Ոչ ամենեքին... այդմ բանի. այլ որոց տուեալ իցէ։
11 Եւ նա նրանց ասաց. «Բոլորն ընդունակ չեն այդ բանին, այլ՝ նրանք, որոնց տրուած է
11 Ինք անոնց ըսաւ. «Ամենուն չի յարմարիր ատիկա, հապա անոնց՝ որոնց տրուած է։
Եւ նա ասէ ցնոսա. Ոչ ամենեքեան բաւական են այդմ բանի, այլ որոց տուեալ է:

19:11: Եւ նա՝ ասէ ցնոսա. Ո՛չ ամենեքեան բաւական են ա՛յդըմ բանի, այլ որոց տուեա՛լ է[351]։
[351] Ոմանք. Ոչ ամենեքին... այդմ բանի. այլ որոց տուեալ իցէ։
11 Եւ նա նրանց ասաց. «Բոլորն ընդունակ չեն այդ բանին, այլ՝ նրանք, որոնց տրուած է
11 Ինք անոնց ըսաւ. «Ամենուն չի յարմարիր ատիկա, հապա անոնց՝ որոնց տրուած է։
zohrab-1805▾ eastern-1994▾ western am▾
19:1111: Он же сказал им: не все вмещают слово сие, но кому дано,
19:11  ὁ δὲ εἶπεν αὐτοῖς, οὐ πάντες χωροῦσιν τὸν λόγον [τοῦτον], ἀλλ᾽ οἷς δέδοται.
19:11. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Οὐ (Not) πάντες ( all ) χωροῦσι (they-space-unto) τὸν (to-the-one) λόγον, (to-a-forthee,"ἀλλ' (other) οἷς ( unto-which ) δέδοται. (it-had-come-to-be-given)
19:11. qui dixit non omnes capiunt verbum istud sed quibus datum estWho said to them: All men take not this word, but they to whom it is given.
11. But he said unto them, All men cannot receive this saying, but they to whom it is given.
19:11. And he said to them: “Not everyone is able to grasp this word, but only those to whom it has been given.
19:11. But he said unto them, All [men] cannot receive this saying, save [they] to whom it is given.
But he said unto them, All [men] cannot receive this saying, save [they] to whom it is given:

11: Он же сказал им: не все вмещают слово сие, но кому дано,
19:11  ὁ δὲ εἶπεν αὐτοῖς, οὐ πάντες χωροῦσιν τὸν λόγον [τοῦτον], ἀλλ᾽ οἷς δέδοται.
19:11. qui dixit non omnes capiunt verbum istud sed quibus datum est
Who said to them: All men take not this word, but they to whom it is given.
19:11. And he said to them: “Not everyone is able to grasp this word, but only those to whom it has been given.
19:11. But he said unto them, All [men] cannot receive this saying, save [they] to whom it is given.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 По поводу слов учеников «лучше не жениться» Спаситель дает здесь разъяснения, заимствованные отчасти из исторического, а отчасти из психологического опыта. Отвечая фарисеям, Он противопоставил их неправильным и ошибочным мнениям божественный закон об установлении брака. Отвечая ученикам, Он противопоставляет их мнениям физический закон. Так как последний действует в людях, как и в животных, то естественно, что не все могут подчиниться тому условию, при котором одобрительна безбрачная жизнь, именно соблюдать нравственную чистоту в безбрачном состоянии. В Своем ответе ученикам Спаситель не мог сказать: не должно вступать в брак. Такая речь противоречила бы не только физическому (установленному Богом), но и нравственному (также установленному Богом) и имеющему притом возвышенный характер, закону, равно как и собственным словам Христа о святости брака. С другой стороны, Он не мог сказать: все должны вступать в брак, потому что существуют условия, при которых необходимо уклонение от соблюдения физического закона. Кто же эти люди, неподчиненные физическому закону? Это разъясняется в следующем стихе.
Adam Clarke: Commentary on the Bible - 1831
19:11: All - cannot receive this saying - A very wise answer, and well suited to the present circumstances of the disciples. Neither of the states is condemned. If thou marry, thou dost well - this is according to the order, will, and commandment of God. But if thou do not marry, (because of the present necessity, persecution, worldly embarrassments, or bodily infirmity), thou dost better. See Co1 7:25.
Albert Barnes: Notes on the Bible - 1834
19:11: All men cannot receive this saying - The minds of people are not prepared for this. This saying evidently means what the disciples had just said that it was good for a man not to marry. It might be good in certain circumstances - in times of persecution and trial, or for the sake of laboring in the cause of religion without the care and burden of a family. It might be good for many to live, as some of the apostles did, without marriage, but it was not given to all people, Co1 7:1, Co1 7:7, Co1 7:9. To be married, or unmarried, might be lawful, according to circumstances, Co1 7:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: Co1 7:2, Co1 7:7, Co1 7:9, Co1 7:17, Co1 7:35
Geneva 1599
19:11 (3) But he said unto them, All [men] cannot (k) receive this saying, save [they] to whom it is given.
(3) The gift of celibacy is peculiar, and therefore no man can set a law to himself of perpetual celibacy.
(k) Receive and admit, as by translation we say, that a straight and narrow place is not able to receive many things.
John Gill
19:11 But he said unto them,.... With respect to the inference or conclusion, the disciples formed from what he had asserted:
all men cannot receive this saying; of their's, that it is not good to marry, but it is more proper and expedient to live a single life! every man, as the Syriac version renders it, is not , "sufficient", or "fit", for this thing; everyone has not the gift of continency, and indeed very few; and therefore it is expedient for such to marry; for what the disciples said, though it might be true in part, yet not in the whole; and though the saying might be proper and pertinent enough to some persons, yet not to all, and indeed to none,
save they to whom it is given; to receive such a saying, to live unmarried with content, having the gift of chastity; for this is not of nature, but of grace: it is the gift of God.
John Wesley
19:11 But he said to them - This is not universally true; it does not hold, with regard to all men, but with regard to those only to whom is given this excellent gift of God. Now this is given to three sorts of persons to some by natural constitution, without their choice: to others by violence, against their choice; and to others by grace with their choice: who steadily withstand their natural inclinations, that they may wait upon God without distraction.
Robert Jamieson, A. R. Fausset and David Brown
19:11 But he said unto them, All men cannot receive this saying, save they to whom it is given--that is, "That the unmarried state is better, is a saying not for everyone, and indeed only for such as it is divinely intended for." But who are these? they would naturally ask; and this our Lord proceeds to tell them in three particulars.
19:1219:12: Զի են ներքինիք՝ որ յորովայնէ՛ մօր իւրեանց ծնան ա՛յնպէս. եւ են ներքինիք՝ որ ՚ի մարդկանէ՛ եղեն ներքինիք. եւ են ներքինիք՝ որ զանձինս իւրեանց արարին ներքինիս վասն արքայութեան երկնից. որ կարօղն է տանել՝ տարցի՛[352]։ [352] Ոմանք. Որ կարօղ է տա՛՛։
12 որովհետեւ կան ներքինիներ, որոնք իրենց մօր որովայնից այդպէս են ծնուել. կան ներքինիներ էլ, որոնք մարդկանց կողմից են ներքինի դարձել. ներքինիներ էլ կան, որոնք երկնքի արքայութեան համար իրենք իրենց ներքինիներ են դարձրել. ով կարող է տանել, թող տանի»:
12 Վասն զի կան ներքինիներ՝ որոնք իրենց մօրը որովայնէն այնպէս ծնան եւ կան ներքինիներ՝ որոնք մարդոցմէ ներքինի եղան եւ կան ներքինիներ որոնք ինքզինքնին ներքինի ըրին երկնքի թագաւորութեանը համար։ Ով որ կրնայ տանիլ՝ թող տանի»։
Զի են ներքինիք որ յորովայնէ մօր իւրեանց ծնան այնպէս. եւ են ներքինիք որ ի մարդկանէ եղեն ներքինիք. եւ են ներքինիք որ զանձինս իւրեանց արարին ներքինիս վասն արքայութեան երկնից. որ կարողն է տանել` տարցի:

19:12: Զի են ներքինիք՝ որ յորովայնէ՛ մօր իւրեանց ծնան ա՛յնպէս. եւ են ներքինիք՝ որ ՚ի մարդկանէ՛ եղեն ներքինիք. եւ են ներքինիք՝ որ զանձինս իւրեանց արարին ներքինիս վասն արքայութեան երկնից. որ կարօղն է տանել՝ տարցի՛[352]։
[352] Ոմանք. Որ կարօղ է տա՛՛։
12 որովհետեւ կան ներքինիներ, որոնք իրենց մօր որովայնից այդպէս են ծնուել. կան ներքինիներ էլ, որոնք մարդկանց կողմից են ներքինի դարձել. ներքինիներ էլ կան, որոնք երկնքի արքայութեան համար իրենք իրենց ներքինիներ են դարձրել. ով կարող է տանել, թող տանի»:
12 Վասն զի կան ներքինիներ՝ որոնք իրենց մօրը որովայնէն այնպէս ծնան եւ կան ներքինիներ՝ որոնք մարդոցմէ ներքինի եղան եւ կան ներքինիներ որոնք ինքզինքնին ներքինի ըրին երկնքի թագաւորութեանը համար։ Ով որ կրնայ տանիլ՝ թող տանի»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1212: ибо есть скопцы, которые из чрева матернего родились так; и есть скопцы, которые оскоплены от людей; и есть скопцы, которые сделали сами себя скопцами для Царства Небесного. Кто может вместить, да вместит.
19:12  εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω.
19:12. εἰσὶν (They-be) γὰρ (therefore) εὐνοῦχοι (bed-holders) οἵτινες ( which-ones ) ἐκ (out) κοιλίας (of-a-hollowing-unto) μητρὸς (of-a-mother) ἐγεννήθησαν (they-were-generated-unto) οὕτως, (unto-the-one-this,"καὶ (and) εἰσὶν (they-be) εὐνοῦχοι (bed-holders) οἵτινες ( which-ones ) εὐνουχίσθησαν (they-were-bed-held-to) ὑπὸ (under) τῶν (of-the-ones) ἀνθρώπων, (of-mankinds,"καὶ (and) εἰσὶν (they-be) εὐνοῦχοι (bed-holders) οἵτινες ( which-ones ) εὐνούχισαν (they-bed-held-to) ἑαυτοὺς (to-selves) διὰ (through) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τῶν (of-the-ones) οὐρανῶν. (of-skies) ὁ (the-one) δυνάμενος ( abling ) χωρεῖν (to-space-unto) χωρείτω. (it-should-space-unto)
19:12. sunt enim eunuchi qui de matris utero sic nati sunt et sunt eunuchi qui facti sunt ab hominibus et sunt eunuchi qui se ipsos castraverunt propter regnum caelorum qui potest capere capiatFor there are eunuchs, who were born so from their mothers womb: and there are eunuchs, who were made so by men: and there are eunuchs, who have made themselves eunuchs for the kingdom of heaven. He that can take, let him take it.
12. For there are eunuchs, which were so born from their mother’s womb: and there are eunuchs, which were made eunuchs by men: and there are eunuchs, which made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it.
19:12. For there are chaste persons who were born so from their mother’s womb, and there are chaste persons who have been made so by men, and there are chaste persons who have made themselves chaste for the sake of the kingdom of heaven. Whoever is able to grasp this, let him grasp it.”
19:12. For there are some eunuchs, which were so born from [their] mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive [it], let him receive [it].
For there are some eunuchs, which were so born from [their] mother' s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven' s sake. He that is able to receive [it], let him receive:

12: ибо есть скопцы, которые из чрева матернего родились так; и есть скопцы, которые оскоплены от людей; и есть скопцы, которые сделали сами себя скопцами для Царства Небесного. Кто может вместить, да вместит.
19:12  εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω.
19:12. sunt enim eunuchi qui de matris utero sic nati sunt et sunt eunuchi qui facti sunt ab hominibus et sunt eunuchi qui se ipsos castraverunt propter regnum caelorum qui potest capere capiat
For there are eunuchs, who were born so from their mothers womb: and there are eunuchs, who were made so by men: and there are eunuchs, who have made themselves eunuchs for the kingdom of heaven. He that can take, let him take it.
19:12. For there are chaste persons who were born so from their mother’s womb, and there are chaste persons who have been made so by men, and there are chaste persons who have made themselves chaste for the sake of the kingdom of heaven. Whoever is able to grasp this, let him grasp it.”
19:12. For there are some eunuchs, which were so born from [their] mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive [it], let him receive [it].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 Вместо «сделали сами себя скопцами» правильнее перевести — «оскопили самих себя» (eunoucisan eautouV), хотя смысл в том и другом случае одинаков. Стих этот, буквально понимаемый скопцами, служит фактическим основанием чудовищного явления — скопчества; эта секта, особенно у нас в России, существует и даже процветает до сих пор. В оправдание своих мнений скопцы ссылаются не только на рассматриваемый стих, но и на слова Ис LVI:3-5: «да не говорит евнух: «вот я сухое дерево». Ибо Господь так говорит о евнухах: которые хранят Мои субботы и избирают угодное Мне и крепко держатся совета Моего, тем дам Я в доме Моем и в стенах Моих место и имя лучшее, нежели сыновьям и дочерям: дам им вечное имя, которое не истребится». Слова пророка не могут, конечно, служить основанием или поощрением скопчества, а имеют только пророческий смысл и относятся, конечно, только к евнухам первой и второй категории, указанной Спасителем, т. е. к лицам, которые сами невиновны были в своем оскоплении и не занимались оскоплением других. Но не одни только скопцы-сектанты держались и держатся мнений, что слова Спасителя дают право на искусственное поддержание и распространение скопчества. Известен случай с Оригеном, который оскопил себя в молодости, обнаружив в этом деле свой «незрелый юношеский ум» (Евс. Ц. И. VI:8). Будучи стариком, замечает Цан, Ориген раскаялся в своем поступке, и его раскаяние повлияло на толкование им разбираемого места. Вообще в древности, если не утверждалось буквальное толкование 12 стиха, то было, по-видимому, свойственно некоторым, даже выдающимся, людям. В числе других неправильно понимал слова Спасителя Иустин. В Откр I:29 он рассказывает без порицания о случае, как один христианин в Александрии, около 150 года, тщетно просил у властей разрешения кастрировать себя врачом. Евсевий знал многих христиан, которые добровольно подвергали себя кастрации (см. у Цана, Das Evangelium des Mattaus, с. 586, прим.). Такое буквальное толкование (в скопческом смысле) правильно или ложно? Несомненно ложно, потому что Христос во всяком случае не мог здесь предлагать учения, которое противоестественно, сопряжено с опасностью для жизни и не достигает той цели, какая при этом имеется в виду, а, напротив, служит только к усилению любострастия и тайного разврата. Далее, в законе Моисеевом были сделаны ясные постановления относительно скопцов, которые также совершенно не согласуются с буквальным пониманием и толкованием слов Спасителя. Так во Втор XXIII:1 о скопцах говорится, что они не могут «войти в общество Господне», а в Лев XXII:24, 25 повелевается не приносить в жертву даже оскопленных животных и принимать их от иноземцев «в дар Богу», «потому что на них повреждение, порок на них; не приобретут они вам благоволения». Кроме того, заповедуется: «и в земле вашей не делайте сего». Ввиду всего этого было, естественно, если не только в среде первых христиан мы встречаем лишь исключительно редкие случаи буквального понимания слов Спасителя относительно «третьей категории евнухов», но и прямые, и иногда сильные, выступления против такого понимания. Особенно горячо вооружается против него Златоуст. Когда Христос «говорит: скопиша себе, то разумеет не отсечение членов, — да не будет этого! — но истребление злых помыслов, потому что отсекший член подвергается проклятию, как говорит Павел: о, дабы отсечены были развращающие вас (Гал V:12)! И весьма справедливо. Таковой поступает подобно человекоубийцам, содействует тем, которые унижают творение Божие; отверзает уста манихеев и преступает закон, подобно тем из язычников, которые отрезывают члены. Отсекать члены искони было дело диавольское и злоухищрение сатаны, чтобы через это исказить создание Божие, чтобы нанести вред человеку, созданному Богом, и чтобы многие, приписывая все не свободе, а самим членам, безбоязненно грешили, сознавая себя как бы невинными… Все это измыслил диавол, который, желая расположить людей к принятию этого заблуждения, ввел еще и другое ложное учение о судьбе и необходимости и, таким образом, всячески старался уничтожить свободу, дарованную нам Богом, уверяя, что зло есть следствие физической природы, и через это распространяя многие ложные учения, хотя и скрытно. Таковы стрелы диавольские!». — Слова Спасителя «кто может вместить, да вместит», нельзя рассматривать как требование, чтобы все последователи Христа принимали на всю жизнь обеты о безбрачии, которых большинство людей не может исполнить. Христос имел здесь в виду только особенные людские характеры, особенные натуры, которые способны, силою своего духа, возвыситься над семейною жизнью, чтобы отдаться полнее служению Христову Царству.
Adam Clarke: Commentary on the Bible - 1831
19:12: Eunuchs - Ευνουχος, from ευνην εχειν, to have the care of the bed or bedchamber; this being the principal employment of eunuchs in the eastern countries, particularly in the apartments of queens and princesses. These are they whom our Lord says are made eunuchs by men, merely for the above purpose.
So born from their mother's womb - Such as are naturally incapable of marriage, and consequently should not contract any.
For the kingdom of heaven's sake - I believe our Lord here alludes to the case of the Essenes, one of the most holy and pure sects among the Jews. These abstained from all commerce with women, hoping thereby to acquire a greater degree of purity, and be better fitted for the kingdom of God: children they had none of their own, but constantly adopted those of poor people, and brought them up in their own way. Philo, Josephus, and Pliny have largely described this very singular sect; and Dean Prideaux, with his usual fidelity and perspicuity, has given the substance of what each has said. Connex. vol. iii. p. 483, etc.; edit. 1725. The account is very interesting, and well worthy the attention of every Christian. Among the rabbins we find these different kinds of eunuchs, not only mentioned, but circumstantially described, סריס חמה saris chama, eunuchs of the sun, i.e. eunuchs by the hand of God; men born impotent. סריס אדם saris Adam, eunuchs of men, those who were castrated. And they add a third sort; those who make themselves eunuchs, abstain from marriage, etc., that they may give themselves Up to the study of the Divine law. See many examples in Schoettgen.
He that is able to receive - Χωρειν χωρειτω. These words are variously translated: he who can take; let him take it; comprehend, let him comprehend it: admit, let him admit it. The meaning seems to be, Let the man who feels himself capable of embracing this way of life, embrace it; but none can do it but he to whom it is given, who has it as a gift from his mother's womb.
The great Origen, understanding the latter clause of this verse (which I have applied to the Essenes) literally - O human weakness! - went, and literally fulfilled it on himself!
Albert Barnes: Notes on the Bible - 1834
19:12: For there are some eunuchs ... - Jesus proceeds to state that there were some who were able to receive that saying and to remain in an unmarried state. Some were so born; some were made such by the cruelty of men; and there were some who voluntarily abstained from marriage for the kingdom of heaven's sake - that is, that they might devote themselves entirely to the proper business of religion. Perhaps he refers here to the Essenes, a sect of the Jews (see the notes at Mat 3:7), who held that marriage was unsuitable to their condition; who had no children of their own, but perpetuated their sect by adopting the poor children of others. Eunuchs were employed chiefly in attending on the females or in the harem. They rose often to distinction, and held important offices in the state. Hence, the word is sometimes used with reference to such an officer of state, Act 8:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:12: which were made: Isa 39:7, Isa 56:3, Isa 56:4
which have: Co1 7:32-38, Co1 9:5, Co1 9:15
Geneva 1599
19:12 For there are some (l) eunuchs, which were so born from [their] mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have (m) made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive [it], let him receive [it].
(l) A man can become a eunuch in one of two ways: the first is by castration or emasculation, and the other by natural causes, such as a rupture.
(m) Who abstain from marriage, and live as celibates through the gift of God.
John Gill
19:12 For there are some eunuchs,.... Our Lord here distinguishes the various sorts of persons, that can and do live in a single state with content: some by nature, and others by violence offered to them, are rendered incapable of entering into a marriage state; and others, through the gift of God, and under the influence of his grace, abstain from marriage cheerfully and contentedly, in order to be more useful in the interest of religion; but the number of either of these is but few, in comparison of such who choose a conjugal state, and with whom it is right to enter into it, notwithstanding all the difficulties that may attend it. Some men are eunuchs, and of these there are different sorts; there are some,
which were so born from their mother's womb; meaning, not such who, through a natural temper and inclination of mind, could easily abstain from marriage, and chose to live single; but such who had such defects in nature that they were impotent, unfit for, and unable to perform the duties of a marriage state; who, as some are born without hands or feet, these were born without proper and perfect organs of generation; and such an one was, by the Jews, frequently called, , "an eunuch of the sun (n)": that is, as their doctors (o) explain it, one that from his mother's womb never saw the sun but as an eunuch; that is, one that is born so; and that such an one is here intended, ought not to be doubted. The signs of such an eunuch, are given by the Jewish (p) writers, which may be consulted by those, that have ability and leisure. This sort is sometimes (q) called "an eunuch by the hands of heaven", or God, in distinction from those who are so by the hands, or means of men, and are next mentioned:
and there are some eunuchs, which were made eunuchs of men: as among the Romans formerly, and which Domitian the emperor forbid by a law (r); and more especially in the eastern countries, and to this day among the Turks, that they may the more safely be entrusted with the custody of their women; and this sort the Jews call , "an eunuch of men", or , "by the hands of men". The distinction between an "eunuch of the sun", and an "eunuch of men", is so frequent with the Jews (s), and so well known to them, that a question need not be made of our Lord's referring to it:
and there be eunuchs which have made themselves eunuchs; not in a literal sense, in which the words are not to be taken, as they were by Origen; who though otherwise too much pursued the allegorical way of interpreting Scripture, here took it literally, and castrated himself (t); as did also a sort of heretics, called Valesians (u), from one Valens an Arabian; and which practice is recommended by Philo the Jew (w), and by Heathen philosophers (x), for the sake of chastity. But here it means such, who having the gift of continency without mutilating their bodies, or indulging any unnatural lusts, can live chastely without the use of women, and choose celibacy:
for the kingdom of heaven's sake; not in order, by their chaste and single life, to merit and obtain the kingdom of glory; but that they might be more at leisure, being free from the incumbrances of a marriage state, to attend the worship and service of God, the ordinances of the Gospel church state, to minister in, and preach the Gospel of Christ, and be a means of spreading it in the world, and of enlarging his kingdom and interest.
He that is able to receive it, let him receive it: whoever is able to receive cordially, and embrace heartily, the above saying concerning the expediency and goodness of a single life, and having the gift of continency, can live according to it; let him take it, and hold it fast, and act up to it; he may have less of worldly trouble, and be more useful for God in the Gospel of Christ, and to the interest of religion; but this should be a voluntary thing: no man should be forced into it; and he that goes into it, ought to consider well whether he is able to contain, or not.
(n) T. Bab. Yebamot, fol. 75. 1. 79. 2. & 80. 1. Maimon. Hilch. Ishot, c. 2. sect. 14. (o) Maimon & Bartenora in Misn. Yebamot, c. 8. sect. 4. (p) Bartenora, ibid. & Maimon. Hilch. Ishot, ut supra. (q) T. Bab. Yebamot, fol. 80. 2. (r) Philostrat. vit. Apollon. l. 6. c. 17. (s) Misn. Yebamot, c. 8. sect. 4. Zabim, c. 2. sect. 1. T. Hieros. Yebamot, fol. 9. 4. Maimon. Hilch. Ishot, c. 2. sect. 26. & 4. 18. Mechosre Caphara, c. 3. sect. 6. Mishcabumoshab, c. l. sect. 5. (t) Euseb. Ecel. Hist. l. 6. c. 8. (u) Augustin de Haeres. c. 37. & Danaeus in ib. (w) Lib. quod deterius, p. 186. (x) Sexti Pythag. Sent. p. 8.
John Wesley
19:12 There are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake - Happy they! who have abstained from marriage (though without condemning or despising it) that they might walk more closely with God! He that is able to receive it, let him receive it - This gracious command (for such it is unquestionably, since to say, such a man may live single, is saying nothing. Who ever doubted this?) is not designed for all men: but only for those few who are able to receive it. O let these receive it joyfully!
Robert Jamieson, A. R. Fausset and David Brown
19:12 For there are some eunuchs which were so born from their mother's womb--persons constitutionally either incapable of or indisposed to marriage.
and there are some eunuchs which were made eunuchs of men--persons rendered incapable by others.
and there be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake--persons who, to do God's work better, deliberately choose this state. Such was Paul (1Cor 7:7).
He that is able to receive it, let him receive it--"He who feels this to be his proper vocation, let him embrace it"; which, of course, is as much as to say--"he only." Thus, all are left free in this matter.
19:1319:13: Յայնժամ մատուցան առ նա մանկտի, զի ձե՛ռն դիցէ ՚ի վերայ նոցա՝ եւ աղօթս արասցէ. եւ աշակերտքն նորա՝ սաստէին նոցա[353]։ [353] Ոսկան. Մատուցին առ նա։ Ոմանք. Սաստեցին նոցա։
13 Այն ժամանակ նրա մօտ մանուկներ բերուեցին, որ նրանց վրայ ձեռք դնի ու աղօթք անի. իսկ նրա աշակերտները սաստում էին բերողներին
13 Այն ատեն մանր տղաք բերուեցան իրեն, որպէս զի անոնց վրայ ձեռք դնէ եւ աղօթք ընէ, իսկ աշակերտները կը յանդիմանէին զանոնք։
Յայնժամ մատուցան առ նա մանկտի, զի ձեռն դիցէ ի վերայ նոցա եւ աղօթս արասցէ. եւ աշակերտքն նորա սաստէին նոցա:

19:13: Յայնժամ մատուցան առ նա մանկտի, զի ձե՛ռն դիցէ ՚ի վերայ նոցա՝ եւ աղօթս արասցէ. եւ աշակերտքն նորա՝ սաստէին նոցա[353]։
[353] Ոսկան. Մատուցին առ նա։ Ոմանք. Սաստեցին նոցա։
13 Այն ժամանակ նրա մօտ մանուկներ բերուեցին, որ նրանց վրայ ձեռք դնի ու աղօթք անի. իսկ նրա աշակերտները սաստում էին բերողներին
13 Այն ատեն մանր տղաք բերուեցան իրեն, որպէս զի անոնց վրայ ձեռք դնէ եւ աղօթք ընէ, իսկ աշակերտները կը յանդիմանէին զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
19:1313: Тогда приведены были к Нему дети, чтобы Он возложил на них руки и помолился; ученики же возбраняли им.
19:13  τότε προσηνέχθησαν αὐτῶ παιδία, ἵνα τὰς χεῖρας ἐπιθῇ αὐτοῖς καὶ προσεύξηται· οἱ δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς.
19:13. Τότε (To-the-one-which-also) προσηνέχθησαν (they-were-beared-toward) αὐτῷ (unto-it) παιδία, (childlets) ἵνα (so) τὰς (to-the-ones) χεῖρας (to-hands) ἐπιθῇ (it-might-have-had-placed-upon) αὐτοῖς (unto-them) καὶ (and) προσεύξηται : ( it-might-have-goodly-held-toward ) οἱ (the-ones) δὲ (moreover) μαθηταὶ (learners) ἐπετίμησαν (they-upon-valuated-unto) αὐτοῖς. (unto-them)
19:13. tunc oblati sunt ei parvuli ut manus eis inponeret et oraret discipuli autem increpabant eisThen were little children presented to him, that he should impose hands upon them and pray. And the disciples rebuked them.
13. Then were there brought unto him little children, that he should lay his hands on them, and pray: and the disciples rebuked them.
19:13. Then they brought to him little children, so that he would place his hands upon them and pray. But the disciples rebuked them.
19:13. Then were there brought unto him little children, that he should put [his] hands on them, and pray: and the disciples rebuked them.
Then were there brought unto him little children, that he should put [his] hands on them, and pray: and the disciples rebuked them:

13: Тогда приведены были к Нему дети, чтобы Он возложил на них руки и помолился; ученики же возбраняли им.
19:13  τότε προσηνέχθησαν αὐτῶ παιδία, ἵνα τὰς χεῖρας ἐπιθῇ αὐτοῖς καὶ προσεύξηται· οἱ δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς.
19:13. tunc oblati sunt ei parvuli ut manus eis inponeret et oraret discipuli autem increpabant eis
Then were little children presented to him, that he should impose hands upon them and pray. And the disciples rebuked them.
19:13. Then they brought to him little children, so that he would place his hands upon them and pray. But the disciples rebuked them.
19:13. Then were there brought unto him little children, that he should put [his] hands on them, and pray: and the disciples rebuked them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 (Мк X:13; Лк XVIII:15). Причины того, что ученики препятствовали приносить детей к Иисусу Христу, заключалась, по обычному объяснению, в том, что боялись, как бы не помешать Его учению и не отвлечь Его к более низкой, по их мнению, деятельности. Златоуст выражает эту причину в двух словах: axiwmatoV eneken (из уважения к Иисусу Христу).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. 14 But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. 15 And he laid his hands on them, and departed thence.

We have here the welcome which Christ gave to some little children that were brought to him. Observe,

I. The faith of those that brought them. How many they were, that were brought, we are not told; but they were so little as to be taken up in arms, a year old, it may be, or two at most. The account here given of it, is, that there were brought unto him little children, that he should put his hands on them, and pray, v. 13. Probably they were their parents, guardians, or nurses, that brought them; and herein, 1. They testified their respect to Christ, and the value they had for his favour and blessing. Note, Those who glorify Christ by coming to him themselves, should further glorify him by bringing all they have, or have influence upon, to him likewise. Thus give him the honour of his unsearchable riches of grace, his overflowing, never-failing, fulness. We cannot better honour Christ than by making use of him. 2. They did a kindness to their children, not doubting but they would fare the better, in this world and the other, for the blessing and prayers of the Lord Jesus, whom they looked upon at least as an extraordinary person, as a prophet, if not as a priest and king; and the blessings of such were valued and desired. Others brought their children to Christ, to be healed when they were sick; but these children were under no present malady, only they desired a blessing for them. Note, It is a good thing when we come to Christ ourselves, and bring our children to him, before we are driven to him (as we say) by woe-need; not only to visit him when we are in trouble, but to address ourselves to him in a sense of our general dependence on him, and of the benefit we expect by him, this is pleasing to him.

They desired that he would put his hands on them, and pray. Imposition of hands was a ceremony used especially in paternal blessings; Jacob used it when he blessed and adopted the sons of Joseph, Gen. xlviii. 14. It intimates something of love and familiarity mixed with power and authority, and bespeaks an efficacy in the blessing. Whom Christ prays for in heaven, he puts his hand upon by his Spirit. Note, (1.) Little children may be brought to Christ as needing, and being capable of receiving, blessings from him, and having an interest in his intercession. (2.) Therefore they should be brought to him. We cannot do better for our children than to commit them to the Lord Jesus, to be wrought upon, and prayed for, by him. We can but beg a blessing for them, it is Christ only that can command the blessing.

II. The fault of the disciples in rebuking them. They discountenanced the address as vain and frivolous, and reproved them that made it as impertinent and troublesome. Either they thought it below their Master to take notice of little children, except any thing in particular ailed them; or, they thought he had toil enough with his other work, and would not have him diverted from it; or, they thought if such an address as this were encouraged, all the country would bring their children to him, and they should never see an end of it. Note, It is well for us, that Christ has more love and tenderness in him than the best of his disciples have. And let us learn of him not to discountenance any willing well-meaning souls in their enquiries after Christ, though they are but weak. If he do not break the bruised reed, we should not. Those that seek unto Christ, must not think it strange if they meet with opposition and rebuke, even from good men, who think they know the mind of Christ better than they do.

III. The favour of our Lord Jesus. See how he carried it here.

1. He rebuked the disciples (v. 14); Suffer little children, and forbid them not; and he rectifies the mistake they went upon, Of such is the kingdom of heaven. Note, (1.) The children of believing parents belong to the kingdom of heaven, and are members of the visible church. Of such, not only of such in disposition and affection (that might have served for a reason why doves or lambs should be brought to him), but of such, in age, is the kingdom of heaven; to them pertain the privileges of visible church-membership, as among the Jews of old. The promise is to you, and to your children. I will be a God to thee and thy seed. (2.) That for this reason they are welcome to Christ, who is ready to entertain those who, when they cannot come themselves, are brought to him. And this, [1.] In respect to the little children themselves, whom he has upon all occasions expressed a concern for; and who, having participated in the malignant influences of the first Adam's sin, must needs share in the riches of the second Adam's grace, else what would become of the apostle's parallel? 1 Cor. xv. 22; Rom. v. 14, 15, &c. Those who are given to Christ, as part of his purchase, he will in no wise cast out. [2.] With an eye to the faith of the parents who brought them, and presented them as living sacrifices. Parents are trustees of their children's wills, are empowered by nature to transact for their benefit; and therefore Christ accepts their dedication of them as their act and deed, and will own these dedicated things in the day he makes up his jewels. [3.] Therefore he takes it ill of those who forbid them, and exclude those whom he has received: who cast them out from the inheritance of the Lord, and say, Ye have no part in the Lord (see Josh. xxii. 27); and who forbid water, that they should be baptized, who, if that promise be fulfilled (Isa. xliv. 3), have received the Holy Ghost as well as we, for aught we know.

2. He received the little children, and did as he was desired; he laid his hands on them, that is, he blessed them. The strongest believer lives not so much by apprehending Christ as by being apprehended of him (Phil. iii. 12), not so much by knowing God as by being known of him (Gal. iv. 9); and this the least child is capable of. If they cannot stretch out their hands to Christ, yet he can lay his hands on them, and so make them his own, and own them for his own.

Methinks it has something observable in it, that, when he had done this, he departed thence, v. 15. As if he reckoned he had done enough there, when he had thus asserted the rights of the lambs of his flock, and made this provision for a succession of subjects in his kingdom.
Adam Clarke: Commentary on the Bible - 1831
19:13: Then were there brought unto him little children - These are termed by Luke, Luk 18:15, τα βρεφη, infants, very young children; and it was on this account, probably, that the disciples rebuked the parents, thinking them too young to receive good. See on Mar 10:16 (note).
That he should put his hands - It was a common custom among the Jews to lay their hands on the heads of those whom they blessed, or for whom they prayed. This seems to have been done by way of dedication or consecration to God - the person being considered as the sacred property of God ever after. Often God added a testimony of his approbation, by communicating some extraordinary influence of the Holy Spirit. This rite has been long practised among Christians, when persons are appointed to any sacred office. But this consecration of children to God seems to have grown out of use. It is no wonder that the great mass of children are so wicked, when so few, are put under the care of Christ by humble, praying, believing parents. Let every parent that fears God bring up his children in that fear; and, by baptism, let each be dedicated to the holy trinity. Whatever is solemnly consecrated to God abides under his protection and blessing.
Albert Barnes: Notes on the Bible - 1834
19:13: Then were brought little children - See also Mar 10:13-16; Luk 18:15-17. Probably these were brought by some of his followers, who desired not only to devote themselves to Jesus, but all that they had - their children as well as themselves. All the Jews were accustomed to devote their children to God by circumcision. It was natural, therefore, under the new dispensation, that it should be done. Luke says they were infants. They were undoubtedly those who were not old enough to come by choice, but their coming was an act of the parents.
Put his hands on them and pray - It was customary among the Jews, when blessings were sought for others in prayer, to lay the hands on the head of the person prayed for, implying a kind of consecration to God. See Gen 48:14; Mat 9:18. They had also much confidence in the prayers of pious men, believing that those blessed by a saint or a prophet would be happy. See Num 22:6; Luk 2:28.
The disciples rebuked them - That is, reproved them, or told them it was improper. This they did, probably, either:
1. because they thought that they were too young; or,
2. because they thought that they would be troublesome to their Master.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:13: brought: Mat 18:2-5; Gen 48:1, Gen 48:9-20; Sa1 1:24; Psa 115:14, Psa 115:15; Jer 32:39; Mar 10:13; Luk 18:15; Act 2:39; Co1 7:14
and the: Mat 16:22, Mat 20:31; Luk 9:49, Luk 9:50, Luk 9:54, Luk 9:55
Geneva 1599
19:13 (4) Then were there brought unto him little children, that he should put [his] hands on them, and pray: and the disciples rebuked them.
(4) The elect infants and little children are contained in the free covenant of God. (Ed.)
John Gill
19:13 Then were there brought unto him little children,.... It does not appear that they were new born babes; the words used by either of the evangelists do not always signify such, but are sometimes used of such as are capable of going alone; yea, of receiving instructions, of understanding the Scriptures, and even of one of twelve years of age, Mt 18:2 nor is it probable that infants just born, or within a month, should be had abroad. Moreover, these were such as Christ called unto him, Lk 18:16 and were capable of coming to him of themselves, as his words following suppose; nor does their being brought to him, or his taking them in his arms, contradict this; since the same things are said of such as could walk of themselves, Mt 12:22 Mk 9:36. Nor is it known whose children they were, whether their parents were believers or unbelievers, nor by whom they were brought: but the end for which they were brought is expressed,
that he should put his hands on them, and pray; not that he should baptize them, nor did he; which may be concluded from the entire silence of all the evangelists; and from an express declaration that Christ baptized none; and from the mention of other ends for which they were brought, as that Christ should "touch" them, Mk 10:13 as he sometimes used to do persons, when he healed them of diseases; and probably some of those infants, if not all of them, were diseased, and brought to be cured; otherwise, it is not easy to conceive what they should be touched by him for: or as here, that he might put his hands on them, and pray over them, and bless them, as was usual with the Jews to do; see Gen 48:14 and it was common with them to bring their children to venerable persons, men of note for religion and piety, to have their blessing and prayers (y):
and the disciples rebuked them; not the children, as the Persic version reads, but those that brought them, Mark observes; either because they came in a rude and disorderly manner, and were very noisy and clamorous; or they might think it would be too troublesome to Christ, to go through such a ceremony with so many of them; or that it was too mean for him, and below him to take notice of them; or for fear he should take fresh occasion, on the sight of these children, to rebuke them again for their pride and ambition. However, from this rebuke and prohibition of the disciples, it looks plainly as if it had never been the practice of the Jews, nor of John the Baptist, nor of Christ and his disciples, to baptize infants; for had this been then in use, they would scarcely have forbid and rebuked those that brought them, since they might have thought they brought them to be baptized; but knowing of no such usage that ever obtained in that nation, neither among those that did, or did not believe in Christ, they forbad them.
(y) Massechet Sopherim, c. 18. sect. 5. see the note on Luke ii. 42.
John Wesley
19:13 That he should lay his hands on them - This was a rite which was very early used, in praying for a blessing on young persons. See Gen 48:14, Gen 48:20. The disciples rebuked them - That is, them that brought them: probably thinking such an employ beneath the dignity of their Master. Mk 10:13; Lk 18:15.
19:1419:14: Ասէ Յիսուս. Թո՛յլ տուք մանկտւոյդ՝ եւ մի՛ արգելուք զդոսա գա՛լ առ իս, զի այդպիսեա՛ցդ է արքայութիւն երկնից։
14 Յիսուս ասաց. «Թո՛յլ տուէք այդ մանուկներին եւ մի՛ արգելէք, որ նրանք ինձ մօտ գան, որովհետեւ երկնքի արքայութիւնը այդպիսիներինն է»
14 Յիսուս ըսաւ. «Թո՛ղ տուէք այդ մանր տղոցը եւ մի՛ արգիլէք ատոնք ինծի գալէն, վասն զի երկնքի թագաւորութիւնը այդպիսիներունն է»։
Ասէ Յիսուս. Թոյլ տուք մանկտւոյդ եւ մի՛ արգելուք զդոսա գալ առ իս, զի այդպիսեացդ է արքայութիւն երկնից:

19:14: Ասէ Յիսուս. Թո՛յլ տուք մանկտւոյդ՝ եւ մի՛ արգելուք զդոսա գա՛լ առ իս, զի այդպիսեա՛ցդ է արքայութիւն երկնից։
14 Յիսուս ասաց. «Թո՛յլ տուէք այդ մանուկներին եւ մի՛ արգելէք, որ նրանք ինձ մօտ գան, որովհետեւ երկնքի արքայութիւնը այդպիսիներինն է»
14 Յիսուս ըսաւ. «Թո՛ղ տուէք այդ մանր տղոցը եւ մի՛ արգիլէք ատոնք ինծի գալէն, վասն զի երկնքի թագաւորութիւնը այդպիսիներունն է»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1414: Но Иисус сказал: пустите детей и не препятствуйте им приходить ко Мне, ибо таковых есть Царство Небесное.
19:14  ὁ δὲ ἰησοῦς εἶπεν, ἄφετε τὰ παιδία καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός με, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.
19:14. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said,"Ἄφετε (Ye-should-have-had-sent-off) τὰ (to-the-ones) παιδία (to-childlets) καὶ (and) μὴ (lest) κωλύετε (ye-should-prevent) αὐτὰ (to-them) ἐλθεῖν (to-have-had-came) πρός (toward) με, (to-me) τῶν (of-the-ones) γὰρ (therefore) τοιούτων (of-the-ones-unto-the-ones-these) ἐστὶν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν. (of-skies)
19:14. Iesus vero ait eis sinite parvulos et nolite eos prohibere ad me venire talium est enim regnum caelorumBut Jesus said to them: Suffer the little children, and forbid them not to come to me: for the kingdom of heaven is for such.
14. But Jesus said, Suffer the little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.
19:14. Yet truly, Jesus said to them: “Allow the little children to come to me, and do not choose to prohibit them. For the kingdom of heaven is among such as these.”
19:14. But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.
But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven:

14: Но Иисус сказал: пустите детей и не препятствуйте им приходить ко Мне, ибо таковых есть Царство Небесное.
19:14  ὁ δὲ ἰησοῦς εἶπεν, ἄφετε τὰ παιδία καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός με, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.
19:14. Iesus vero ait eis sinite parvulos et nolite eos prohibere ad me venire talium est enim regnum caelorum
But Jesus said to them: Suffer the little children, and forbid them not to come to me: for the kingdom of heaven is for such.
19:14. Yet truly, Jesus said to them: “Allow the little children to come to me, and do not choose to prohibit them. For the kingdom of heaven is among such as these.”
19:14. But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 (Мк X:14; Лк XVIII:16). Слово «вознегодовал», встречающееся у Марка, Матфей и Лука пропускают. Вместо «пустите» можно переводить «оставьте» или «отпустите». Дальнейшие слова «приходить ко Мне» зависят не от этого глагола, а от «не препятствуйте им» (греч.). Несомненно, что этот простой евангельский рассказ имел огромное значение и влияние на установление правильных отношений взрослых к детям и служит основой всей современной педагогики. Учение Христа было совершенно противоположно суровым мнениям ветхозаветных людей (напр., Сир XXX:1-13).
Adam Clarke: Commentary on the Bible - 1831
19:14: Of such is the kingdom of heaven - Or, the kingdom of heaven is composed of such. This appears to be the best sense of the passage, and utterly ruins the whole inhuman diabolic system of what is called non-elect infants' damnation; a doctrine which must have sprung from Moloch, and can only be defended by a heart in which he dwells. A great part of God's kingdom is composed of such literally; and those only who resemble little children shall be received into it: see on Mat 18:3 (note). Christ loves little children because he loves simplicity and innocence; he has sanctified their very age by passing through it himself - the holy Jesus was once a little child.
Albert Barnes: Notes on the Bible - 1834
19:14: Jesus said, Suffer little children, ... - Mark adds, he was much displeased at what the disciples said. It was a thing highly gratifying to him, and which he earnestly sought, that children should be brought to him, and a case where it was very improper that they should interfere.
Of such is the kingdom of heaven - The kingdom of heaven evidently means here the church. See the notes at Mat 3:2. In Mark and Luke it is said he immediately added, "Whosoever shall not receive the kingdom of God as a little child shall not enter therein." Whosoever shall not be humble, unambitious, and docile, shall not be a true follower of Christ or a member of his kingdom. Of such as these - that is, of persons with such tempers as these - is the church to be composed. He does not say of those infants, but of such persons as resemble them, or are like them in temper, is the kingdom of heaven made up. As emblematic, therefore, of what his own followers were to be, and as having traits of character so strongly resembling what he required in his followers, it was proper that they should be brought to him. At the same time, it was proper on their own account that they should be brought to him, and that his blessing should be sought on them.
All are fallen; all have, a tendency to sin, and none but Jesus can save them. Little children, too, are in a world of sickness and death, and in the beginning of life it is proper to invoke on them the blessing of the Saviour. They are to live foRev_er beyond the grave; and as they have just entered on a career of existence which can never terminate, it is an appropriate act to seek the blessing of that Saviour who only can make them happy foRev_er, as they enter on their career of existence. No act, therefore, can be more proper than that by which parents, in a solemn ordinance of religion, give them up to God in baptism, consecrating them to his service, and seeking for them the blessing of the Saviour. It is probable - it is greatly to be hoped - that all infants will be saved. No contrary doctrine is taught in the sacred Scriptures. But it does not appear to be the design of this passage to teach that all infants will be saved. It means simply that they should be suffered to be brought to Christ as amiable, lovely, and uncorrupted by the world; as having traits of mind resembling those among real Christians; and as themselves needing his blessing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:14: Suffer: Gen 17:7, Gen 17:8, Gen 17:24-26, Gen 21:4; Jdg 13:7; Sa1 1:11, Sa1 1:22, Sa1 1:24, Sa1 2:18; Mar 10:14; Luk 18:16, Luk 18:17
for: Mat 11:25, Mat 18:3; Co1 14:20; Pe1 2:1, Pe1 2:2
John Gill
19:14 But Jesus said, suffer little children.... This he said to show his humility, that he was not above taking notice of any; and to teach his disciples to regard the weakest believers, and such as were but children in knowledge; and to inform them what all ought to be, who expect the kingdom of heaven; for it follows;
and forbid them not to come unto me, now, or at any other time;
for of such is the kingdom of heaven; that is, as the Syriac renders it, "who are as these" or as the Persic version, rather paraphrasing than translating, renders it, "who have been humble as these little children": and it is as if our Lord should say, do not drive away these children from my person and presence; they are lively emblems of the proper subjects of a Gospel church state, and of such that shall enter into the kingdom of heaven: by these I may instruct and point out to you, what converted persons should be, who have a place in my church below, and expect to enter into my kingdom and glory above; that they are, or ought to be, like such children, harmless and inoffensive; free from rancour and malice, meek, modest, and humble; without pride, self-conceit, and ambitious views, and desires of grandeur and superiority. Christ's entire silence about the baptism of infants at this time, when he had such an opportunity of speaking of it to his disciples, had it been his will, has no favourable aspect on such a practice. It is not denied that little children, whether born of believers or unbelievers, which matters not, may be chosen of God, redeemed by the blood of Christ, and have the passive work of the Spirit on their souls, and so enter into heaven; but this is not the sense of this text. It was indeed a controversy among the Jews, whether the little children of the wicked of Israel, , "go into the world to come": some affirmed, and others denied; but all agreed, that the little children of the wicked of the nations of the world, do not. They dispute about the time of entrance of a child into the world to come; some say, as soon as it is born, according to Ps 22:31 others, as soon as it can speak, or count, according to Ps 22:30 others as soon as it is sown, as the gloss says, as soon as the seed is received in its mother's womb, though it becomes an abortion; according to the same words, "a seed shall serve thee": others, as soon as he is circumcised, according to Ps 88:15 others, as soon as he can say "Amen", according (z) to Is 26:2 All weak, frivolous, and impertinent.
(z) T. Bab. Sanhedrim, fol. 110. 2.
John Wesley
19:14 Of such is the kingdom of heaven - Little children, either in a natural or spiritual sense, have a right to enter into my kingdom. Mt 18:3.
19:1519:15: Եւ եդեալ ձեռս ՚ի վերայ նոցա՝ գնա՛ց անտի[354]։[354] Ոմանք. Եւ եդեալ ձեռն ՚ի վերայ։
15 Եւ նրանց վրայ ձեռք դրեց ու այդտեղից գնաց:
15 Անոնց վրայ ձեռք դնելէ յետոյ գնաց անկէ։
Եւ եդեալ ձեռս ի վերայ նոցա` գնաց անտի:

19:15: Եւ եդեալ ձեռս ՚ի վերայ նոցա՝ գնա՛ց անտի[354]։
[354] Ոմանք. Եւ եդեալ ձեռն ՚ի վերայ։
15 Եւ նրանց վրայ ձեռք դրեց ու այդտեղից գնաց:
15 Անոնց վրայ ձեռք դնելէ յետոյ գնաց անկէ։
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19:1515: И, возложив на них руки, пошел оттуда.
19:15  καὶ ἐπιθεὶς τὰς χεῖρας αὐτοῖς ἐπορεύθη ἐκεῖθεν.
19:15. καὶ (And) ἐπιθεὶς (having-had-placed-upon) τὰς (to-the-ones) χεῖρας (to-hands) αὐτοῖς (unto-them) ἐπορεύθη (it-was-traversed-of) ἐκεῖθεν. (thither-from)
19:15. et cum inposuisset eis manus abiit indeAnd when he had imposed hands upon them, he departed from thence.
15. And he laid his hands on them, and departed thence.
19:15. And when he had imposed his hands upon them, he went away from there.
19:15. And he laid [his] hands on them, and departed thence.
And he laid [his] hands on them, and departed thence:

15: И, возложив на них руки, пошел оттуда.
19:15  καὶ ἐπιθεὶς τὰς χεῖρας αὐτοῖς ἐπορεύθη ἐκεῖθεν.
19:15. et cum inposuisset eis manus abiit inde
And when he had imposed hands upon them, he departed from thence.
19:15. And when he had imposed his hands upon them, he went away from there.
19:15. And he laid [his] hands on them, and departed thence.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15 (Мк X:16). Марк добавляет: «и обняв их». Рассказ этот можно считать добавлением и разъяснением всего предыдущего учения, изложенного в настоящей главе. Сначала в ней излагается глубочайшее учение о браке и случайных исключениях из всеобщего, вложенного в человеческую природу, естественного и нравственного закона. Затем Спаситель как бы возвращается к Своей первоначальной мысли о святости брачного союза и возлагает руки на детей, как плод брачных отношений и супружеской верности. После этого Он отправляется в дальнейший путь, что особенно ясно из начальных слов Мк X:17.
Adam Clarke: Commentary on the Bible - 1831
19:15: He - departed thence - That is, from that part of Judea which was beyond Jordan, Mat 19:1; and then went to Jericho. See Mat 20:29.
Albert Barnes: Notes on the Bible - 1834
19:15: He laid his hands on them - Mark says he blessed them. That is, he pronounced or sought a blessing on them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:15: Isa 40:11; Mar 10:16; Co1 7:14; Ti2 3:15
John Gill
19:15 And he laid his hands on them,.... "And blessed them", as Mark says; he put his hands upon them, according to the custom of the country, and wished all kind of prosperity to them:
and departed thence, out of the house where he had been, and his disciples with him: the Ethiopic version renders it, "and they went from thence", from those parts, towards Jerusalem.
19:1619:16: Եւ ահա, մատուցեալ ոմն առ նա՝ ասէ. Վարդապե՛տ բարի՝ զի՞նչ բարի գործեցից՝ զի ընդունիցիմ զկեանսն, յաւիտենականս[355]։ [355] Առ Ոսկանայ պակասի. Ոմն առ նա ասէ։
16 Եւ ահա մէկը մօտենալով նրան՝ ասաց. «Բարի՛[24] վարդապետ, ի՞նչ բարիք գործեմ, որ յաւիտենական կեանքն ունենամ» [24] 24. Լաւագոյն յուն. բն. չունեն բարի բառը:
16 Մէկը մօտենալով՝ ըսաւ անոր. «Բարի՛ վարդապետ, ի՞նչ բարի գործ գործեմ, որպէս զի յաւիտենական կեանքը ընդունիմ»։
Եւ ահա մատուցեալ ոմն առ նա` ասէ. Վարդապետ բարի, զի՞նչ բարի գործեցից զի ընդունիցիմ զկեանսն յաւիտենականս:

19:16: Եւ ահա, մատուցեալ ոմն առ նա՝ ասէ. Վարդապե՛տ բարի՝ զի՞նչ բարի գործեցից՝ զի ընդունիցիմ զկեանսն, յաւիտենականս[355]։
[355] Առ Ոսկանայ պակասի. Ոմն առ նա ասէ։
16 Եւ ահա մէկը մօտենալով նրան՝ ասաց. «Բարի՛[24] վարդապետ, ի՞նչ բարիք գործեմ, որ յաւիտենական կեանքն ունենամ»
[24] 24. Լաւագոյն յուն. բն. չունեն բարի բառը:
16 Մէկը մօտենալով՝ ըսաւ անոր. «Բարի՛ վարդապետ, ի՞նչ բարի գործ գործեմ, որպէս զի յաւիտենական կեանքը ընդունիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1616: И вот, некто, подойдя, сказал Ему: Учитель благий! что сделать мне доброго, чтобы иметь жизнь вечную?
19:16  καὶ ἰδοὺ εἷς προσελθὼν αὐτῶ εἶπεν, διδάσκαλε, τί ἀγαθὸν ποιήσω ἵνα σχῶ ζωὴν αἰώνιον;
19:16. Καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"εἷς (one) προσελθὼν (having-had-came-toward) αὐτῷ (unto-it) εἶπεν (it-had-said,"Διδάσκαλε, (Teaching-speaker,"τί (to-what-one) ἀγαθὸν (to-good) ποιήσω (I-might-have-done-unto) ἵνα (so) σχῶ (I-might-have-had-held) ζωὴν (to-a-lifing) αἰώνιον; (to-aged-belonged?"
19:16. et ecce unus accedens ait illi magister bone quid boni faciam ut habeam vitam aeternamAnd behold one came and said to him: Good master, what good shall I do that I may have life everlasting?
16. And behold, one came to him and said, Master, what good thing shall I do, that I may have eternal life?
19:16. And behold, someone approached and said to him, “Good Teacher, what good should I do, so that I may have eternal life?”
19:16. And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?
And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life:

16: И вот, некто, подойдя, сказал Ему: Учитель благий! что сделать мне доброго, чтобы иметь жизнь вечную?
19:16  καὶ ἰδοὺ εἷς προσελθὼν αὐτῶ εἶπεν, διδάσκαλε, τί ἀγαθὸν ποιήσω ἵνα σχῶ ζωὴν αἰώνιον;
19:16. et ecce unus accedens ait illi magister bone quid boni faciam ut habeam vitam aeternam
And behold one came and said to him: Good master, what good shall I do that I may have life everlasting?
19:16. And behold, someone approached and said to him, “Good Teacher, what good should I do, so that I may have eternal life?”
19:16. And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 (Мк X:17; Лк XVIII:18). В этом стихе и следующем 17 у Матфея огромная масса разночтений. Правильным признается у Матфея такое чтение: Учитель! что доброе сделаю и т. д. Матфей называет подошедшего юношей (neaniskoV) не здесь, а в ст. 20 и 22. Слово это, несомненно, указывает на молодость. У Марка подошедший не называется ни юношей и никаким другим наименованием; из слов Мк X:20 и Лк XVIII:21 нельзя заключать, что он был молод. У Луки он называется arcwn — начальник, но над чем — неизвестно. Слово это встречается много раз в Новом Завете. Некоторые считали подошедшего к Христу одним из начальников иерусалимского Синедриона и даже отождествляли его с Лазарем, которого воскресил Христос. Самое вероятное мнение, что юноша просто был одним из начальников местной синагоги. Слова юноши, которые все как нельзя лучше подходят к личности Христа, Его учению и деятельности («Учитель», «доброе», «вечная жизнь», а у Марка и Луки прибавка Учитель «благий»), показывают, что юноша, если прежде не знал Христа лично, то по крайней мере достаточно наслышался о Нем, чтобы обратиться к Нему с такой необыкновенной просьбой. «Это, — говорит Цан, — не был вопрос человека, раздраженного своею греховностью и нравственным бессилием в своих стремлениях к достижению святости, но вопрос такого человека, которого не удовлетворяли требования других учителей относительно благочестия и нравственного поведения. Напротив, Иисус произвел на него впечатление, и он возымел к Нему доверие, что Он возвысит Своих учеников над неудовлетворительной массой дотоле существовавшего иудейского благочестия, ср. V:20».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? 17 And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. 18 He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. 20 The young man saith unto him, All these things have I kept from my youth up: what lack I yet? 21 Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. 22 But when the young man heard that saying, he went away sorrowful: for he had great possessions.

Here is an account of what passed between Christ and a hopeful young gentleman that addressed himself to him upon a serious errand; he said to be a young man (v. 20); and I called him a gentleman, not only because he had great possessions, but because he was a ruler (Luke xviii. 18), a magistrate, a justice of peace in his country; it is probable that he had abilities beyond his years, else his youth would have debarred him from the magistracy.

Now concerning this young gentleman, we are told how fair he bid for heaven and came short.

I. How fair he bid for heaven, and how kindly and tenderly Christ treated him, in favour to good beginnings. Here is,

1. The gentleman's serious address to Jesus Christ (v. 16); Good Master, what good thing shall I do, that I may have eternal life? Not a better question could be asked, not more gravely.

(1.) He gives Christ an honourable title, Good Master--Didaskale agathe. It signifies not a ruling, but a teaching Master. His calling him Master, bespeaks his submissiveness, and willingness to be taught; and good Master, his affection and peculiar respect to the Teacher, like that of Nicodemus, Thou art a Teacher come from God. We read not of any that addressed themselves to Christ more respectfully than that Master in Israel and this ruler. It is a good thing when men's quality and dignity increase their civility and courtesy. It was gentleman-like to give this title of respect to Christ, notwithstanding the present meanness of his appearance. It was not usual among the Jews to accost their teachers with the title of good; and therefore this bespeaks the uncommon respect he had for Christ. Note, Jesus Christ is a good Master, the best of teachers; none teaches like him; he is distinguished for his goodness, for he can have compassion on the ignorant; he is meek and lowly in heart.

(2.) He comes to him upon an errand of importance (none could be more so), and he came not to tempt him, but sincerely desiring to be taught by him. His question is, What good thing shall I do, that I may have eternal life? By this it appears, [1.] That he had a firm belief of eternal life; he was no Sadducee. He was convinced that there is a happiness prepared for those in the other world, who are prepared for it in this world. [2.] That he was concerned to make it sure to himself that he should live eternally, and was desirous of that life more than any of the delights of this life. It was a rare thing for one of his age and quality to appear so much in care about another world. The rich are apt to think it below them to make such an enquiry as this; and young people think it time enough yet; but here was a young man, and a rich man, solicitous about his soul and eternity. [3.] That he was sensible something must be done, some good thing, for the attainment of this happiness. It is by patient continuance in well-doing that we seek for immortality, Rom. ii. 7. We must be doing, and doing that which is good. The blood of Christ is the only purchase of eternal life (he merited it for us), but obedience to Christ is the appointed way to it, Heb. v. 9. [4.] That he was, or at least thought himself, willing to do what was to be done for the obtaining of this eternal life. Those that know what it is to have eternal life, and what it is to come short of it, will be glad to accept of it upon any terms. Such a holy violence does the kingdom of heaven suffer. Note, While there are many that say, Who will show us any good? our great enquiry should be, What shall we do, that we may have eternal life? What shall we do, to be for ever happy, happy in another world? For this world has not that in it that will make us happy.

2. The encouragement that Jesus Christ gave to this address. It is not his manner to send any away without an answer, that come to him on such an errand, for nothing pleases him more, v. 17. In his answer,

(1.) He tenderly assists his faith; for, doubtless, he did not mean it for a reproof, when he said, Why callest thou me good? But he would seem to find that faith in what he said, when he called him good Master, which the gentleman perhaps was not conscious to himself of; he intended no more than to own and honour him as a good man, but Christ would lead him to own and honour him as a good God; for there is none good but one, that is God. Note, As Christ is graciously ready to make the best that he can of what is said or done amiss; so he is ready to make the most that can be of what is well said and well done. His constructions are often better than our intentions; as in that, "I was hungry, and you gave me meat, though you little thought it was to me." Christ will have this young man either know him to be God, or not call him good; to teach us to transfer to God all the praise that is at any time given to us. Do any call us good? Let us tell them all goodness is from God, and therefore not to us, but to him give glory. All crowns must lie before his throne. Note, God only is good, and there is none essentially, originally, and unchangeably, good, but God only. His goodness is of and from himself, and all the goodness in the creature is from him; he is the Fountain of goodness, and whatever the streams are, all the springs are in him, Jam. i. 17. He is the great Pattern and Sample of goodness; by him all goodness is to be measured; that is good which is like him, and agreeable to his mind. We in our language call him God, because he is good. In this, as in other things, our Lord Jesus was the Brightness of his glory (and his goodness is his glory), and the express image of his person, and therefore fitly called good Master.

(2.) He plainly directs his practice, in answer to his question. He started that thought of his being good, and therefore God, but did not stay upon it, lest he should seem to divert from, and so to drop, the main question, as many do in needless disputes and strifes of words. Now Christ's answer is, in short, this, If thou wilt enter into life, keep the commandments.

[1.] The end proposed is, entering into life. The young man, in his question, spoke of eternal life. Christ, in his answer, speaks of life; to teach us, that eternal life is the only true life. The words concerning that are the words of this life, Acts v. 20. The present life scarcely deserves the name of life, for in the midst of life we are in death. Or into life, that spiritual life which is the beginning and earnest of eternal life. He desired to know how he might have eternal life; Christ tells him how he might enter into it; we have it by the merit of Christ, a mystery which was not as yet fully revealed, and therefore Christ waives that; but the way of entering into it, is, by obedience, and Christ directs us in that. By the former we make our title, by this, as by our evidence, we prove it; it is by adding to faith virtue, that an entrance (the word here used) is ministered to us into the everlasting kingdom, 2 Pet. i. 5, 11. Christ, who is our Life, is the Way to the Father, and to the vision and fruition of him; he is the only Way, but duty, and the obedience of faith, are the way to Christ. There is an entrance into life hereafter, at death, at the great day, a complete entrance, and those only shall then enter into life, that do their duty; it is the diligent faithful servant that shall then enter into the joy of his Lord, and that joy will be his eternal life. There is an entrance into life now; we who have believed, do enter into rest, Heb. iv. 3. We have peace, and comfort, and joy, in the believing prospect of the glory to be revealed, and to this also sincere obedience is indispensably necessary.

[2.] The way prescribed is, keeping the commandments. Note, Keeping the commandments of God, according as they are revealed and made known to us, is the only way to life and salvation; and sincerity herein is accepted through Christ as our gospel perfection, provision being made of pardon, upon repentance, wherein we come short. Through Christ we are delivered from the condemning power of the law, but the commanding power of it is lodged in the hand of the Mediator, and under that, in that hand, we still are under the law to Christ (1 Cor. ix. 21), under it as a rule, though not as a covenant. Keeping the commandments includes faith in Jesus Christ, for that is the great commandment (1 John iii. 23), and it was one of the laws of Moses, that, when the great Prophet should be raised up, they should hear him. Observe, In order to our happiness here and for ever, it is not enough for us to know the commandments of God, but we must keep them, keep in them as our way, keep to them as our rule, keep them as our treasure, and with care, as the apple of our eye.

[3.] At his further instance and request, he mentions some particular commandments which he must keep (v. 18, 19); The young man saith unto him, Which? Note, Those that would do the commandments of God, must seek them diligently, and enquire after them, what they are. Ezra set himself to seek the law, and to do it, Ezra vii. 10. "There were many commandments in the law of Moses; good Master, let me know which those are, the keeping o which is necessary to salvation."

In answer to this, Christ specifies several, especially the commandments of the second table. First, That which concerns our own and our neighbour's life; Thou shalt do no murder. Secondly, Our own and our neighbour's chastity, which should be as dear to us as life itself; Thou shalt not commit adultery. Thirdly, Our own and our neighbour's wealth and outward estate, as hedged about by the law of property; Thou shalt not steal. Fourthly, That which concerns truth, and our own and our neighbour's good name; Thou shalt not bear false witness, neither for thyself, nor against thy neighbour; for so it is here left at large. Fifthly, That which concerns the duties of particular relations; Honour thy father and mother. Sixthly, That comprehensive law of love, which is the spring and summary of all these duties, whence they all flow, on which they are all founded, and in which they are all fulfilled; Thou shalt love thy neighbour as thyself (Gal. v. 14; Rom. xiii. 9), that royal law, Jas. ii. 8. Some think this comes in here, not as the sum of the second table, but as the particular import of the tenth commandment; Thou shalt not covet, which Mark is, Defraud not; intimating that it is not lawful for me to design advantage or gain to myself by the diminution or loss of another; for that is to covet, and to love myself better than my neighbour, whom I ought to love a myself, and to treat as I would myself be treated.

Our Saviour here specifies second-table duties only; not as if the first were of less account, but, 1. Because they that now sat in Moses's seat, either wholly neglected, or greatly corrupted, these precepts in their preaching. While they pressed the tithing of mint, anise, and cummin,--judgment, and mercy, and faith, the summary of second-table duties, were overlooked, ch. xxiii. 23. Their preaching ran out all in rituals and nothing in morals; and therefore Christ pressed that most, which they least insisted on. As one truth, so one duty, must not jostle out another, but each must know its place, and be kept in it; but equity requires that that be helped up, which is most in danger of being thrust out. That is the present truth which we are called to bear our testimony to, not only which is opposed, but which is neglected. 2. Because he would teach him, and us all, that moral honesty is a necessary branch of true Christianity, and to be minded accordingly. Though a mere moral man comes short of being a complete Christian, yet an immoral man is certainly no true Christian; for the grace of God teaches us to live soberly and righteously, as well as godly. Nay, though first-table duties have in them more of the essence of religion, yet second-table duties have in them more of the evidence of it. Our light burns in love to God, but it shines in love to our neighbour.

II. See here how he came short, though he bid thus fair, and wherein he failed; he failed by two things.

1. By pride, and a vain conceit of his own merit and strength; this is the ruin of thousands, who keep themselves miserable by fancying themselves happy. When Christ told him what commandments he must keep, he answered very scornfully, All these things have I kept from my youth up, v. 20.

Now, (1.) According as he understood the law, as prohibiting only the outward acts of sin, I am apt to think that he said true, and Christ knew it, for he did not contradict him; nay, it is said in Mark, He loved him; so far was very good and pleasing to Christ. St. Paul reckons it a privilege, not contemptible in itself, though it was dross in comparison with Christ, that he was, as touching righteousness that is in the law, blameless, Phil. iii. 6. His observance of these commands was universal; All these have I kept: it was early and constant; from my youth up. Note, A man may be free from gross sin, and yet come short of grace and glory. His hands may be clean from external pollutions, and yet he may perish eternally in his heart-wickedness. What shall we think then of those who do not attain to this; whose fraud and injustice, drunkenness and uncleanness, witness against them, that all these they have broken from their youth up, though they have named the name of Christ? Well, it is sad to come short of those that come short of heaven.

It was commendable also, that he desired to know further what his duty was; What lack I yet? He was convinced that he wanted something to fill up his works before God, and was therefore desirous to know it, because, if he was not mistaken in himself, he was willing to do it. Having not yet attained, he thus seemed to press forward. And he applied himself to Christ, whose doctrine was supposed to improve and perfect the Mosaic institution. He desired to know what were the peculiar precepts of his religion, that he might have all that was in them to polish and accomplish him. Who could bid fairer?

But, (2.) Even in this that he said, he discovered his ignorance and folly. [1.] Taking the law in its spiritual sense, as Christ expounded it, no doubt, in many things he had offended against all these commands. Had he been acquainted with the extent and spiritual meaning of the law, instead of saying, All these have I kept; what lack I yet? he would have said, with shame and sorrow, "All these have I broken, what shall I do to get my sins pardoned?" [2.] Take it how you will, what he said savoured of pride and vain-glory, and had in it too much of that boasting which is excluded by the law of faith (Rom. iii. 27), and which excludes from justification, Luke xviii. 11, 14. He valued himself too much, as the Pharisees did, upon the plausibleness of his profession before men, and was proud of that, which spoiled the acceptableness of it. That word, What lack I yet? perhaps was not so much a desire of further instruction as a demand of the praise of his present fancied perfection, and a challenge to Christ himself to show him any one instance wherein he was deficient.

2. He came short by an inordinate love of the world, and his enjoyments in it. This was the fatal rock on which he split. Observe,

(1.) How he was tried in this matter (v. 21); Jesus said unto him, If thou wilt be perfect, go and sell that thou hast. Christ waived the matter of his boasted obedience to the law, and let that drop, because this would be a more effectual way of discovering him than a dispute of the extent of the law. "Come," saith Christ, "if thou wilt be perfect, if thou wilt approve thyself sincere in thine obedience" (for sincerity is our gospel perfection), "if thou wilt come up to that which Christ has added to the law of Moses, if thou wilt be perfect, if thou wilt enter into life, and so be perfectly happy;" for that which Christ here prescribes, is not a thing of supererogation, or a perfection we may be saved without; but, in the main scope and intendment of it, it is our necessary and indispensable duty. What Christ said to him, he thus far said to us all, that, if we would approve ourselves Christians indeed, and would be found at last the heirs of eternal life, we must do these two things:

[1.] We must practically prefer the heavenly treasures before all the wealth and riches in this world. That glory must have the pre-eminence in our judgment and esteem before this glory. No thanks to us to prefer heaven before hell, the worst man in the world would be glad of that Jerusalem for a refuge when he can stay no longer here, and to have it in reserve; but to make it our choice, and to prefer it before this earth--that is to be a Christian indeed. Now, as an evidence of this, First, We must dispose of what we have in this world, for the honour of God, and in his service: "Sell that thou hast, and give to the poor. If the occasions of charity be very pressing, sell thy possessions that thou mayest have to give to them that need; as the first Christians did, with an eye to this precept, Acts iv. 34. Sell what thou canst spare for pious uses, all thy superfluities; if thou canst not otherwise do good with it, sell it. Sit loose to it, be willing to part with it for the honour of God, and the relief of the poor." A gracious contempt of the world, and compassion of the poor and afflicted ones in it, are in all a necessary condition of salvation; and in those that have wherewithal, giving of alms is as necessary an evidence of that contempt of the world, and compassion to our brethren; by this the trial will be at the great day, ch. xxv. 35. Though many that call themselves Christians, do not act as if they believed it; it is certain, that, when we embrace Christ, we must let go the world, for we cannot serve God and mammon. Christ knew that covetousness was the sin that did most easily beset this young man, that, though what he had he had got honestly, yet he could not cheerfully part with it, and by this he discovered his insincerity. This command was like the call to Abraham, Get thee out of thy country, to a land that I will show thee. As God tries believers by their strongest graces, so hypocrites by their strongest corruptions. Secondly, We must depend upon what we hope for in the other world as an abundant recompence for all we have left, or lost, or laid out, for God in this world; Thou shalt have treasure in heaven. We must, in the way of chargeable duty, trust God for a happiness out of sight, which will make us rich amends for all our expenses in God's service. The precept sounded hard and harsh; "Sell that thou hast, and give it away;" and the objection against it would soon arise, that "Charity begins at home;" therefore Christ immediately annexes this assurance of a treasure in heaven. Note, Christ's promises make his precepts easy, and his yoke not only tolerable, but pleasant, and sweet, and very comfortable; yet this promise was as much a trial of this young man's faith as the precept was of his charity, and contempt of the world.

[2.] We must devote ourselves entirely to the conduct and government of our Lord Jesus; Come, and follow me. It seems here to be meant of a close and constant attendance upon his person, such as the selling of what he had in the world was as necessary to as it was to the other disciples to quit their callings; but of us it is required that we follow Christ, that we duly attend upon his ordinances, strictly conform to his pattern, and cheerfully submit to his disposals, and by upright and universal obedience observe his statutes, and keep his laws, and all this from a principle of love to him, and dependence on him, and with a holy contempt of every thing else in comparison of him, and much more in competition with him. This is to follow Christ fully. To sell all, and give to the poor, will not serve, unless we come, and follow Christ. If I give all my goods to feed the poor, and have not love, it profits me nothing. Well, on these terms, and on no lower, is salvation to be had; and they are very easy and reasonable terms, and will appear so to those who are brought to be glad of it upon any terms.

(2.) See how he was discovered. This touched him in a tender part (v. 22); When he heard that saying, he went away sorrowful, for he had great possessions.

[1.] He was a rich man, and loved his riches, and therefore went away. He did not like eternal life upon these terms. Note, First, Those who have much in the world are in the greatest temptation to love it, and to set their hearts upon it. Such is the bewitching nature of worldly wealth, that those who want it least desire most; when riches increase, then is the danger of setting the heart upon them, Ps. lxii. 10. If he had had but two mites in all the world, and had been commanded to give them to the poor, or but one handful of meal in the barrel, and a little oil in the cruse, and had been bidden to make a cake of that for a poor prophet, the trial, one would think, had been much greater, yet those trials have been overcome (Luke xxi. 4, and 1 Kings xvii. 14); which shows that the love of the world draws stronger than the most pressing necessities. Secondly, The reigning love of this world keeps many from Christ, who seem to have some good desires toward him. A great estate, as to those who are got above it, is a great furtherance, so to those who are entangled in the love of it, it is a great hindrance, in the way to heaven.

Yet something of honesty there was in it, that, when he did not like the terms, he went away, and would not pretend to that, which he could not find in his heart to come up to the strictness of; better so than do as Demas did, who, having known the way of righteousness, afterward turned aside, out of love to this present world, to the greater scandal of his profession; since he could not be a complete Christian, he would not be a hypocrite.

[2.] Yet he was a thinking man, and well-inclined, and therefore went away sorrowful. He had a leaning toward Christ, and was loth to part with him. Note, Many a one is ruined by the sin he commits with reluctance; leaves Christ sorrowfully, and yet is never truly sorry for leaving him, for, if he were, he would return to him. Thus this man's wealth was vexation of spirit to him, then when it was his temptation. What then would the sorrow be afterward, when his possessions would be gone, and all hopes of eternal life gone too?
Adam Clarke: Commentary on the Bible - 1831
19:16: One came - Instead of εις one, several MSS., the Slavonic version, and Hilary, read νεανισκος τις, a certain young man.
Good, etc. - Much instruction may be had from seriously attending to the conduct, spirit, and question of this person.
1. He came running, (Mar 10:17), for he was deeply convinced of the importance of his business, and seriously determined to seek so as to find.
2. He kneeled, or caught him by the knees, thus evidencing his humility, and addressing himself only to mercy. See Mat 17:14.
3. He came in the spirit of a disciple, or scholar, desiring to be taught a matter of the utmost importance to him - Good teacher.
4. He came in the spirit of obedience; he had worked hard to no purpose, and he is still willing to work, provided he can have a prospect of succeeding - What good thing shall I do?
5. His question was the most interesting and important that any soul can ask of God - How shall I be saved?
Albert Barnes: Notes on the Bible - 1834
19:16
One came - This was a young man, Mat 19:20. He was a ruler (Luke); probably a ruler in a synagogue, or of the great council of the nation; a place to which he was chosen on account of his unblemished character and promising talents. He came running (Mark); evincing great earnestness and anxiety, He fell upon his knees (Mark); not to worship him, but to pay the customary respectful salutation; exhibiting the highest regard for Jesus as an extraordinary religious teacher.
Good Master - The word "good" here means, doubtless, most excellent; referring not so much to the moral character of Jesus as to his character as a religious teacher. It was probably a title which the Jews were in the habit of applying to their religious teachers. The word "Master" here means teacher.
What good thing shall I do? - He had attempted to keep all the commandments. He had been taught by his Jewish teachers that people were to be saved by doing something - that is, by their works; and he supposed that this was to be the way under every system of religion. He had lived externally a blameless life, but yet he was not at peace: he was anxious, and he came to ascertain what, in the view of Jesus, was to be done, that his righteousness might be complete. To "have eternal life" means to be saved. The happiness of heaven is called "life," in opposition to the pains of hell, called "death," or an eternal dying, Rev 2:2; Rev 20:14. The one is real life, answering the purposes of living - living to the honor of God and in eternal happiness; the other is a failure of the great ends of existence - prolonged, eternal suffering, of which temporal death is but the feeble image.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:16: one: Mar 10:17; Luk 18:18
what: Luk 10:25; Joh 6:27-29; Act 16:30
eternal: Mat 25:46; Dan 12:2; Joh 3:15, Joh 4:14, Joh 5:39, Joh 6:47, Joh 6:68, Joh 10:28, Joh 12:25, Joh 17:2, Joh 17:3; Rom 2:7, Rom 5:21, Rom 6:22, Rom 6:23; Ti1 1:16, Ti1 6:12, Ti1 6:19; Tit 1:2, Tit 3:7; Jo1 1:2, Jo1 2:25; Jo1 5:11-13, Jo1 5:20; Jde 1:21
Geneva 1599
19:16 (5) And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?
(5) Those who seek to be saved by the law do not even know the law themselves.
John Gill
19:16 And behold, one came,.... The Persic version reads, "a rich man"; and so he was, as appears from what follows: Luke calls him, "a certain ruler"; not of a synagogue, an ecclesiastical ruler, but a civil magistrate: perhaps he might be one of the sanhedrim, which consisted of "twenty one" persons; or of that which consisted only of "three", as in some small towns and villages Mark represents him as "running"; for Christ was departed out of the house, and was gone into the way, the high road, and was on his journey to some other place, when this man ran after him with great eagerness; and, as the same evangelist adds, "kneeled to him"; thereby paying him civil respect, and honour; believing him to be a worthy good man, and deserving of esteem and veneration:
and said unto him, good master: some say, that this was a title which the Jewish doctors were fond of, and gave to each other, but I have not observed it; he seems by this to intimate, that he thought him not only to be a good man, but a good teacher; that he was one that came from God, and taught good doctrine, which induced him to run after him, and put the following question to him:
what good thing shall I do, that I may have eternal life? Or, as in the other evangelists, "inherit eternal life"; a phrase much in use with the Jewish Rabbins (a):
"Judah confessed, and was not ashamed, and what is his end? , "he inherits the life of the world to come" (i.e. eternal life); Reuben confessed, and was not ashamed, and what is his end? "he inherits the life of the world to come".''
This man was no Sadducee, he believed a future state; was a serious man, thoughtful about another world, and concerned how he should enjoy everlasting life; but was entirely upon a legal bottom, and under a covenant of works; and speaks in the language and strain of the nation of Israel, who were seeking for righteousness and life by the works of the law: he expected eternal life by doing some good thing, or things; and hoped, as the sequel shows, that he had done every good thing necessary to the obtaining it.
(a) T. Bab. Sota, fol. 7. 2.
John Wesley
19:16 And behold one came - Many of the poor had followed him from the beginning. One rich man came at last. Mk 10:17; Lk 18:18.
19:1719:17: Եւ նա՝ ասէ ցնա. Զի՞ հարցանես զիս զբարւոյ, մի՛ է բարի. եթէ կամիս ՚ի կեանսն յաւիտենականս մտանել, պահեա՛ զպատուիրանսն[356]։ [356] Ոմանք. Պահեա զպատուիրանն։
17 Եւ նա նրան ասաց. «Ինչո՞ւ ես ինձ բարու մասին հարցնում. մէ՛կ է բարին. եթէ կամենում ես յաւիտենական կեանքը մտնել, պահի՛ր պատուիրանները»
17 Անիկա ըսաւ անոր. «Ինչո՞ւ զիս բարի կ’անուանես. մէկէն զատ բարի չկայ, որ է Աստուած։ Եթէ կ’ուզես յաւիտենական կեանքը մտնել, պատուիրանքները պահէ»։
Եւ նա ասէ ցնա. Զի՞ [63]հարցանես զիս զբարւոյ, մի է բարի``. եթէ կամիս [64]ի կեանսն յաւիտենականս մտանել``, պահեա զպատուիրանսն:

19:17: Եւ նա՝ ասէ ցնա. Զի՞ հարցանես զիս զբարւոյ, մի՛ է բարի. եթէ կամիս ՚ի կեանսն յաւիտենականս մտանել, պահեա՛ զպատուիրանսն[356]։
[356] Ոմանք. Պահեա զպատուիրանն։
17 Եւ նա նրան ասաց. «Ինչո՞ւ ես ինձ բարու մասին հարցնում. մէ՛կ է բարին. եթէ կամենում ես յաւիտենական կեանքը մտնել, պահի՛ր պատուիրանները»
17 Անիկա ըսաւ անոր. «Ինչո՞ւ զիս բարի կ’անուանես. մէկէն զատ բարի չկայ, որ է Աստուած։ Եթէ կ’ուզես յաւիտենական կեանքը մտնել, պատուիրանքները պահէ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1717: Он же сказал ему: что ты называешь Меня благим? Никто не благ, как только один Бог. Если же хочешь войти в жизнь [вечную], соблюди заповеди.
19:17  ὁ δὲ εἶπεν αὐτῶ, τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστιν ὁ ἀγαθός. εἰ δὲ θέλεις εἰς τὴν ζωὴν εἰσελθεῖν, τήρησον τὰς ἐντολάς.
19:17. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτῷ (unto-it,"Τί (To-what-one) με (to-me) ἐρωτᾷς (thou-entreat-unto) περὶ (about) τοῦ (of-the-one) ἀγαθοῦ; (of-good?"εἷς (One) ἐστὶν (it-be) ὁ (the-one) ἀγαθός: (good) εἰ (if) δὲ (moreover) θέλέις (thou-determine) εἰς (into) τὴν (to-the-one) ζωὴν (to-a-lifing) εἰσελθεῖν, (to-have-had-came-into,"τήρει (thou-should-keep-unto) τὰς (to-the-ones) ἐντολάς. (to-finishings-in)
19:17. qui dixit ei quid me interrogas de bono unus est bonus Deus si autem vis ad vitam ingredi serva mandataWho said to him: Why askest thou me concerning good? One is good, God. But if thou wilt enter into life, keep the commandments.
17. And he said unto him, Why askest thou me concerning that which is good? One there is who is good: but if thou wouldest enter into life, keep the commandments.
19:17. And he said to him: “Why do you question me about what is good? One is good: God. But if you wish to enter into life, observe the commandments.”
19:17. And he said unto him, Why callest thou me good? [there is] none good but one, [that is], God: but if thou wilt enter into life, keep the commandments.
And he said unto him, Why callest thou me good? [there is] none good but one, [that is], God: but if thou wilt enter into life, keep the commandments:

17: Он же сказал ему: что ты называешь Меня благим? Никто не благ, как только один Бог. Если же хочешь войти в жизнь [вечную], соблюди заповеди.
19:17  ὁ δὲ εἶπεν αὐτῶ, τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστιν ὁ ἀγαθός. εἰ δὲ θέλεις εἰς τὴν ζωὴν εἰσελθεῖν, τήρησον τὰς ἐντολάς.
19:17. qui dixit ei quid me interrogas de bono unus est bonus Deus si autem vis ad vitam ingredi serva mandata
Who said to him: Why askest thou me concerning good? One is good, God. But if thou wilt enter into life, keep the commandments.
19:17. And he said to him: “Why do you question me about what is good? One is good: God. But if you wish to enter into life, observe the commandments.”
19:17. And he said unto him, Why callest thou me good? [there is] none good but one, [that is], God: but if thou wilt enter into life, keep the commandments.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 (Мк X:18; Лк XVIII:19). По Марку и Луке Спаситель, как бы возражая юноше по поводу того, что он называл Его благим, на самом деле присваивает Себе это свойство Божие, благость; и смысл Его вопроса, следовательно, таков: ты называешь Меня благим, но никто не благ, кроме одного Бога; поэтому ты и ко Мне обращаешься не просто как к обыкновенному Учителю, но Учителю благому и потому имеющему равное достоинство с Богом. Другими словами, в ответе Христа юноше мы встречаемся с прикровенным и чрезвычайно тонким, почти незаметным для окружающих Христа лиц учением Его о Своем Богосыновстве и о равенстве Богу Отцу. По Матфею (греч.) иначе: «что спрашиваешь Меня о добром»?
Adam Clarke: Commentary on the Bible - 1831
19:17: Why callest thou me good? - Or, Why dost thou question me concerning that good thing? τι με ερωτας περι του αγαθου. This important reading is found in BDL, three others, the Coptic, Sahidic, Armenian, Ethiopic, latter Syriac, Vulgate, Saxon, all the Itala but one, Origen, Eusebius, Cyril, Dionysius Areop., Antiochus, Novatian, Jerome, Augustin, and Juvencus. Erasmus, Grotius, Mill, and Bengel approve of this reading. This authority appears so decisive to Griesbach that he has received this reading into the text of his second edition, which in the first he had interlined. And instead of, None is good but the one God, he goes on to read, on nearly the same respectable authorities, εις εϚιν ο αγαθος. There is one who is good. Let it be observed also that, in the 16th verse, instead of διδασκαλε αγαθε, good teacher, διδασκαλε only is read by BDL, one other, one Evangelistarium, the Ethiopic, three of the Itala, Origen, and Hilary. The whole passage therefore may be read thus: O teacher! what good thing shall I do that I may have eternal life? And he said unto him, Why dost thou question me concerning that good thing? There is one that is good. (Or he who is good is one). But If thou art willing to enter into that life, keep the commandments. This passage, as it stood in the common editions, has been considered by some writers as an incontrovertible proof against the Divinity or Godhead of Christ. A very learned person, in his note on this place, thus concludes concerning it: "Therefore our Savior cannot be God: and the notion of, I know not what, a trinity in unity, Three Gods in One, is here proved beyond all controversy, by the unequivocal declaration of Jesus Christ Himself, to be Erroneous and Impossible." Not so. One of the greatest critics in Europe, not at all partial to the Godhead of Christ, has admitted the above readings into his text, on evidence which he judged to be unexceptionable. If they be the true readings, they destroy the whole doctrine built on this text; and indeed the utmost that the enemies of the trinitarian doctrine can now expect from their formidable opponents, concerning this text, is to leave it neuter.
Keep the commandments - From this we may learn that God's great design, in giving his law to the Jews, was to lead them to the expectation and enjoyment of eternal life. But as all the law referred to Christ, and he became the end of the law for righteousness (justification) to all that believe, so he is to be received, in order to have the end accomplished which the law proposed.
Albert Barnes: Notes on the Bible - 1834
19:17
Why callest thou me good? - Why do you give to me a title that belongs only to God? You suppose me to be only a man, yet you give me an appellation that belongs only to God.
It is improper to use titles in this manner. As you Jews use them they are unmeaning; and though the title may apply to me, yet, you did not intend to use it in the sense in which it is proper, as denoting infinite perfection or divinity; but you intended to use it as a complimentary or a flattering title, applied to me as if I were a mere man - a title which belongs only to God. The intentions, the habit of using mere titles, and applying as a compliment terms belonging only to God, is wrong. Christ did not intend here to disclaim divinity, or to say anything about his own character, but simply to reprove the intention and habit of the young man - a most severe reproof of a foolish habit of compliment and flattery, and seeking pompous titles.
Keep the commandments - That is, do what God has commanded. He in the next verses informs him what he meant by the commandments. Jesus said this, doubtless, to try him, and to convince him that he had by no means kept the commandments, and that in supposing he had he was altogether deceived. The young man thought he had kept them, and was relying on them for salvation. It was of great importance, therefore, to convince him that he was, after all, a sinner. Christ did not mean to say that any man would be saved by the works of the law, for the Bible teaches plainly that such will not be the case, Rom 3:20, Rom 3:28; Rom 4:6; Gal 2:16; Eph 2:9; Ti2 1:9. At the same time, however, it is true that if a man perfectly complied with the requirements of the law he would be saved, for there would be no reason why he should be condemned. Jesus, therefore, since he saw he was depending on his works, told him that if he would enter into life that is, into heaven - he must keep the commandments; if he was depending on them he must keep them perfectly, and if this was done he would be saved. The reasons why Christ gave him this direction were, probably:
1. because it was his duty to keep them.
2. because the young man depended on them, and he ought to understand what was required if he did - that they should be kept perfectly, or that they were not kept at all.
3. because he wanted to test him, to show him that he did not keep them, and thus to show him his need of a Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:17: there: Sa1 2:2; Psa 52:1, Psa 145:7-9; Jam 1:17; Jo1 4:8-10, Jo1 4:16
but: Lev 18:5; Eze 20:11, Eze 20:12; Luk 10:26-28; Rom 10:5; Gal 3:11-13
John Gill
19:17 And he said unto him,.... By way of reply, first taking notice of, and questioning him about, the epithet he gave him:
why callest thou me good? not that he denied that he was so; for he was good, both as God and man, in his divine and human natures; in all his offices, and the execution of them; he was goodness itself, and did good, and nothing else but good. But the reason of the question is, because this young man considered him only as a mere man, and gave him this character as such; and which, in comparison of God, the fountain of all goodness, agrees with no mere man: wherefore our Lord's view is, by his own language; and from his own words, to instruct him in the knowledge of his proper deity. Some copies read, "why dost thou ask me concerning good". And so the Vulgate Latin, and the Ethiopic versions, and Munster's Hebrew Gospel read; but the Syriac, Arabic, and Persic versions, read as we do, and this the answer of Christ requires.
There is none good but one, that is God; who is originally, essentially, independently, infinitely, and immutably good, and the author and source of all goodness; which cannot be said of any mere creature. This is to be understood of God considered essentially, and not personally; or it is to be understood, not of the person of the Father, to the exclusion of the Son, or Spirit: who are one God with the Father, and equally good in nature as he. Nor does this contradict and deny that there are good angels, who have continued in that goodness in which they were created; or that there are good men, made so by the grace of God; but that none are absolutely and perfectly good, but God. What Christ here says of God, the (b) Jews say of the law of Moses, whose praise they can never enough extol; "there is nothing good but the law". The law is good indeed; but the author of it must be allowed to be infinitely more so. Christ next directly answers to the question,
but if thou wilt enter into life: eternal life, which is in the question, and which being sometimes expressed by a house, a city, and kingdom, by mansions, and everlasting habitations, enjoyment of it is fitly signified by entering into it; which, if our Lord suggests, he had a desire of having a right to by doing any good thing himself, he must
keep the commandments; that is, perfectly: he must do not only one good thing, but all the good things the law requires; he must not be deficient in any single action, in anyone work of the law, either as to matter, or manner of performance; everything must be done, and that just as the Lord in his law has commanded it. Our Lord answers according to the tenor of the covenant of works, under which this man was; and according to the law of God, which requires perfect obedience to it, as a righteousness, and a title to life; and in case of the least failure, curses and condemns to everlasting death; see Deut 6:25. This Christ said, in order to show, that it is impossible to enter into, or obtain eternal life by the works of the law, since no man can perfectly keep it; and to unhinge this man from off the legal foundation on which he was, that he might drop all his dependencies on doing good things, and come to him for righteousness and life.
(b) T. Hieroa. Roshhashanah, fol. 59. 1. Tzeror Hammor, fol. 151. 2.
John Wesley
19:17 Why callest thou me good - Whom thou supposest to be only a man. There is none good - Supremely, originally, essentially, but God. If thou wilt enter into life, keep the commandments - From a principle of loving faith. Believe, and thence love and obey. And this undoubtedly is the way to eternal life. Our Lord therefore does not answer ironically, which had been utterly beneath his character, but gives a plain, direct, serious answer to a serious question.
19:1819:18: Ասէ ցնա. Զո՞րս։ Ասէ ցնա Յիսուս. ԶՄի՛ սպանաներն, եւ՝ Մի՛ շնար, եւ՝ Մի՛ գողանար, եւ՝ Մի՛ սուտ վկայեր[357], [357] Առ Ոսկանայ պակասի. Եւ մի՛ շնար, եւ մի՛ գողանար։
18 Նա ասաց. «Որո՞նք»: Յիսուս նրան ասաց. «Մի սպանիրը, մի շնանարը, մի գողանարը, սուտ մի վկայիրը
18 Պատանին հարցուց. «Որո՞նք»։ Յիսուս ըսաւ. «Ասոնք. Սպանութիւն մի՛ ըներ, Շնութիւն մի՛ ըներ, Գողութիւն մի՛ ըներ, Սուտ վկայութիւն մի՛ ըներ,
Ասէ ցնա. Զո՞րս: Ասէ ցնա Յիսուս. ԶՄի՛ սպանաներն, եւ Մի՛ շնար, եւ Մի՛ գողանար:

19:18: Ասէ ցնա. Զո՞րս։ Ասէ ցնա Յիսուս. ԶՄի՛ սպանաներն, եւ՝ Մի՛ շնար, եւ՝ Մի՛ գողանար, եւ՝ Մի՛ սուտ վկայեր[357],
[357] Առ Ոսկանայ պակասի. Եւ մի՛ շնար, եւ մի՛ գողանար։
18 Նա ասաց. «Որո՞նք»: Յիսուս նրան ասաց. «Մի սպանիրը, մի շնանարը, մի գողանարը, սուտ մի վկայիրը
18 Պատանին հարցուց. «Որո՞նք»։ Յիսուս ըսաւ. «Ասոնք. Սպանութիւն մի՛ ըներ, Շնութիւն մի՛ ըներ, Գողութիւն մի՛ ըներ, Սուտ վկայութիւն մի՛ ըներ,
zohrab-1805▾ eastern-1994▾ western am▾
19:1818: Говорит Ему: какие? Иисус же сказал: не убивай; не прелюбодействуй; не кради; не лжесвидетельствуй;
19:18  λέγει αὐτῶ, ποίας; ὁ δὲ ἰησοῦς εἶπεν, τὸ οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις,
19:18. λέγει (It-fortheth) αὐτῷ (unto-it," Ποίας ; ( To-whither-belonged ?"ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) ἔφη (it-was-declaring,"Τό (To-the-one) Οὐ ( Not ) φονεύσεις , ( thou-shall-slay-of ," Οὐ ( Not ) μοιχεύσεις , ( thou-shall-adulter-of ," Οὐ ( Not ) κλέψεις , ( thou-shall-steal ," Οὐ ( Not ) ψευδομαρτυρήσεις , ( thou-shall-false-witness-unto ,"
19:18. dicit illi quae Iesus autem dixit non homicidium facies non adulterabis non facies furtum non falsum testimonium dicesHe said to him: Which? And Jesus said: Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness.
18. He saith unto him, Which? And Jesus said, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,
19:18. He said to him, “Which?” And Jesus said: “You shall not murder. You shall not commit adultery. You shall not steal. You shall not give false testimony.
19:18. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,
He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness:

18: Говорит Ему: какие? Иисус же сказал: не убивай; не прелюбодействуй; не кради; не лжесвидетельствуй;
19:18  λέγει αὐτῶ, ποίας; ὁ δὲ ἰησοῦς εἶπεν, τὸ οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις,
19:18. dicit illi quae Iesus autem dixit non homicidium facies non adulterabis non facies furtum non falsum testimonium dices
He said to him: Which? And Jesus said: Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness.
19:18. He said to him, “Which?” And Jesus said: “You shall not murder. You shall not commit adultery. You shall not steal. You shall not give false testimony.
19:18. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18 и 19. (Мк X:19; Лк XVIII:20). Вопроса «какие?» нет у других синоптиков, кроме Матфея. Порядок заповедей одинаков у Марка и Луки, но иной — у Матфея. Марк добавляет: «не обижай». — На первый взгляд представляется несколько странным, что юноша, утверждавший, что он «все это сохранил» от юности своей, на приглашение Христа соблюсти заповеди, спрашивает: какие? Как будто он не знал, были ли даны заповеди и какие именно! Но вопрос юноши делается понятен, если предположить, что он не ожидал от Христа такого именно ответа. Юноша не думал, что Христос будет говорить ему именно о том, что ему было так хорошо известно, было им так хорошо исполнено и, однако, его не удовлетворяло. Здесь мы встречаемся с весьма интересным qui pro quo. Юноша думает об одном, Христос говорит ему о другом. Юноша ожидает получить от нового великого и доброго Учителя сведения о каких-нибудь новых заповедях, подобных тем, которые даны были, напр., в нагорной проповеди; а Христос говорит ему о том, что он должен исполнить им уже исполненное. На вопрос, почему Иисус Христос избирает (по Матфею) только шесть заповедей ветхозаветного закона, совсем опуская 1-4 заповеди Десятословия, ответить довольно трудно. С объяснениями, что такой выбор был приноровлен к нравственному состоянию самого юноши, который, думая, что соблюдает заповеди, в действительности нарушал те, которые перечислены Христом, трудно согласиться, — просто потому, что нам почти совершенно ничего об этом не известно. По тону рассказа и контексту совсем нельзя предполагать, чтобы юноша заражен был такими грехами, как убийство, прелюбодеяние, воровство, лжесвидетельство, непочтение к отцу и матери и вражда к ближним. Мог ли такой человек быть архонтом (начальником)? По всему видно, что он был не таков. Нельзя предполагать также, что указание Христом таких-то, а не других заповедей было просто делом случайным, т. е., иначе говоря, простым набором слов. Таким образом, остается только одно — предположить, что, наоборот, юноша особенно сильно, особенно ревностно заботился об исполнении тех именно заповедей, на какие указывал ему Христос, и ответ Его, если можно так выразиться, был прямо рассчитан на то, чтобы не сказать ничего нового сравнительно с тем, что уже было хорошо известно из ветхозаветного закона. Это толкование во всяком случае хорошо подтверждается дальнейшим заявлением юноши (ст. 20), что все это он «сохранил». Чего еще недостает ему? — Самые заповеди, перечисленные Христом, есть сокращенное изложение Десятословия и других мест ветхозаветного закона (Исх XX:12-16; Лев XIX:18; Втор V:16-20).
Adam Clarke: Commentary on the Bible - 1831
19:18: Thou shalt do no murder, etc. - But some say these commandments are not binding on us. Vain, deceived men! Can a murderer, an adulterer, a thief, and a liar enter into eternal life? No. The God of purity and justice has forbidden it. But we are not to keep these commandments in order to purchase eternal life. Right. Neither Jesus Christ, nor his genuine messengers, say you are. To save your souls, Christ must save you from your sins, and enable you to walk before him in newness of life.
Albert Barnes: Notes on the Bible - 1834
19:18 , Mat 19:19
He saith unto him, Which? - In reply to the inquiry of the young man, Jesus directed him to the sixth, seventh, eighth, ninth, and fifth Exo 20:12-16, as containing the substance of the whole - as containing particularly what he intended to show him that he had not kept. See notes at Mat 5:21, Mat 5:27.
Jesus said, Thou shalt do no murder - See the notes at Mat 5:21-26.
Thou shalt not commit adultery - See the notes at Mat 5:27-32.
Thou shalt not steal - To steal is to take the property of another without his knowledge or consent.
Thou shalt not bear false witness - Give testimony contrary to truth. This may be done in a court of justice, or by private or public slander. It means to say things of another which are not true.
Honour thy father ... - That is,
1. Obey them, keep their commands, Col 3:20; Eph 6:1-3.
2. Respect them, show them Rev_erence.
3. Treat their opinions with respect - do not despise them or ridicule them.
4. Treat their habits with respect. Those habits may be different from ours; they may be antiquated, and to us strange, odd, or whimsical; but they are the habits of a parent, and they are not to be ridiculed.
5. Provide for them when sick, weary, old, and infirm. Bear with their weakness, comply with their wishes, speak to them kindly, and deny yourselves of rest, and sleep, and ease, to promote their welfare.
To this he added another - the duty of loving our neighbor, Lev 19:18. This Christ declared to be the second great commandment of the law, Mat 22:39. A neighbor means:
1. any person who lives near to us.
2. any person with whom we have dealings.
3. a friend or relative, Mat 5:43.
4. any person - friend, relative, countryman, or foe, Mar 12:31.
5. any person who does us good or confers a favor on us, Luk 10:27-37,
This commandment means, evidently:
1. that we should not injure our neighbor in his person, property, or character.
2. that we should not be selfish, but should seek to do him good.
3. that in a case of debt, difference, or debate, we should do what is right, regarding his interest as much as our own.
4. that we should treat his character, property, etc., as we do our own, according to what is right.
5. that, in order to benefit him, we should practice self-denial, or do as we would wish him to do to us, Mat 7:12.
It does not mean:
1. that the love of ourselves, according to what we are, or according to truth, is improper. The happiness of myself is of as much importance as that of any other man, and it is as proper that it should be sought.
2. It does not mean that I am to neglect my own business to take care of my neighbor's. My happiness, salvation, health, and family are committed especially to myself; and, provided I do not interfere with my neighbor's rights or violate my obligations to him, it is my duty to seek the welfare of my own as my first duty, Ti1 5:8, Ti1 5:13; Tit 2:5. Mark adds to these commandments, "Defraud not;" by which he meant, doubtless, to express the substance of this to love our neighbor as ourselves. It means, literally, to take away the property of another by violence or by deceiving him, thus showing that he is not loved as we love ourselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:18: Which: Gal 3:10; Jam 2:10, Jam 2:11
Thou shalt do: Mat 5:21-28; Exo 20:12-17; Deu 5:16-21; Mar 10:19; Luk 18:20; Rom 13:8-10
John Gill
19:18 He saith unto him, which?.... Whether those commandments of a moral, or of a ceremonial kind; whether the commands of the written, or of the oral law; of God, or of the elders, or both; or whether he did not mean some new commandments of his own, which he delivered as a teacher sent from God:
Jesus said; according to the other evangelists, "thou knowest the commandments"; not the true nature, spirituality, and use of them, but the letter and number of them; being trained up from a child by his parents, in the reading them, committing them to memory, and the outward observance of them, particularly those of the second table:
thou shalt do no murder, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness. Christ takes no notice of the ceremonial law, nor of the traditions of the elders, only moral precepts; and these only such as refer to the second, and not the first table of the law, which respect duty to the neighbour, and not to God: and this he does, because these commandments were more known, and were in common use; and he chose to instance in these, partly to show, that if men are under obligation to regard these, much more such as concern God more immediately; and partly, to observe, that if men are deficient in their duty to one another, they are much more so in their worship of God; and consequently, eternal life is never to be got and enjoyed by the performance of these things.
19:1919:19: Պատուեա՛ զհայր քո եւ զմայր. եւ՝ Սիրեսցես զընկեր քո իբրեւ զա՛նձն քո։
19 քո հօրն ու մօրը մեծարիրը եւ քո ընկերոջը քո անձի պէս պիտի սիրեսը»
19 Քու հայրդ ու մայրդ պատուէ եւ քու ընկերդ քու անձիդ պէս սիրէ»։
եւ Մի՛ սուտ վկայեր, Պատուեա զհայր քո եւ զմայր, եւ Սիրեսցես զընկեր քո իբրեւ զանձն քո:

19:19: Պատուեա՛ զհայր քո եւ զմայր. եւ՝ Սիրեսցես զընկեր քո իբրեւ զա՛նձն քո։
19 քո հօրն ու մօրը մեծարիրը եւ քո ընկերոջը քո անձի պէս պիտի սիրեսը»
19 Քու հայրդ ու մայրդ պատուէ եւ քու ընկերդ քու անձիդ պէս սիրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1919: почитай отца и мать; и: люби ближнего твоего, как самого себя.
19:19  τίμα τὸν πατέρα καὶ τὴν μητέρα, καί, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
19:19. Τίμα ( Thou-should-valuate-unto ) τὸν ( to-the-one ) πατέρα ( to-a-father ) καὶ ( and ) τὴν ( to-the-one ) μητέρα , ( to-a-mother ,"καί (and) Ἀγαπήσεις ( thou-shall-excess-off-unto ) τὸν ( to-the-one ) πλησίον ( to-nigh-belonged ) σου ( of-thee ) ὡς ( as ) σεαυτόν . ( to-thyself )
19:19. honora patrem et matrem et diliges proximum tuum sicut te ipsumHonour thy father and thy mother: and, Thou shalt love thy neighbor as thyself.
19. Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.
19:19. Honor your father and your mother. And, you shall love your neighbor as yourself.”
19:19. Honour thy father and [thy] mother: and, Thou shalt love thy neighbour as thyself.
Honour thy father and [thy] mother: and, Thou shalt love thy neighbour as thyself:

19: почитай отца и мать; и: люби ближнего твоего, как самого себя.
19:19  τίμα τὸν πατέρα καὶ τὴν μητέρα, καί, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
19:19. honora patrem et matrem et diliges proximum tuum sicut te ipsum
Honour thy father and thy mother: and, Thou shalt love thy neighbor as thyself.
19:19. Honor your father and your mother. And, you shall love your neighbor as yourself.”
19:19. Honour thy father and [thy] mother: and, Thou shalt love thy neighbour as thyself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
19:19: Honour thy father and thy mother - σου thy, is omitted by almost every MS. of respectability.
Thou shalt love thy neighbor as thyself - Self-love, as it is generally called, has been grievously declaimed against, even by religious people, as a most pernicious and dreadful evil. But they have not understood the subject on which they spoke. They have denominated that intense propensity which unregenerate men feel to gratify their carnal appetites and vicious passions, self-love; whereas it might be more properly termed self-hatred or self-murder. If I am to love my neighbor as myself and this "love worketh no ill to its neighbor," then self-love, in the sense in which our Lord uses it, is something excellent. It is properly a disposition essential to our nature, and inseparable from our being, by which we desire to be happy, by which we seek the happiness we have not, and rejoice in it when we possess it. In a word, it is a uniform wish of the soul to avoid all evil, and to enjoy all good. Therefore, he who is wholly governed by self-love, properly and Scripturally speaking, will devote his whole soul to God, and earnestly and constantly seek all his peace, happiness, and salvation in the enjoyment of God. But self-love cannot make me happy. I am only the subject which receives the happiness, but am not the object that constitutes this happiness; for it is that object, properly speaking, that I love, and love not only for its own sake, but also for the sake of the happiness which I enjoy through it. "No man," saith the apostle, "ever hated his own flesh." But he that sinneth against God wrongeth his own soul, both of present and eternal salvation, and is so far from being governed by self-love that he is the implacable enemy of his best and dearest interests in both worlds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:19: Honour: Mat 15:4-6; Lev 19:3; Pro 30:17; Eph 6:1, Eph 6:2
Thou: Mat 22:39; Lev 19:18; Luk 10:27; Rom 13:9; Gal 5:14; Jam 2:8
John Gill
19:19 Honour thy father and thy mother:.... This, as it is the first commandment with promise, so the first of the second table, and yet is here mentioned last; which inversion of order is of no consequence: so the "seventh" command is put before the "sixth", and the "fifth" omitted, in Rom 13:9 and with the Jews it is a common (c) saying, , "there is neither first nor last in the law": that is, it is of no consequence which commandment is recited first, or which last. Moreover, it looks as if it was usual to recite these commands in this order, since they are placed exactly in the same method, by a very noted Jewish (d) writer.
And thou shalt love thy neighbour as thyself; which is not a particular distinct command from the rest, or an explication of the tenth and last, not mentioned; but a recapitulation, or compendium, and abridgment of the whole, and is said to be a complement and fulfilling of the law; see Rom 13:9.
(c) T. Bab. Pesach. fol. 6. 2. Zohar in Num. fol. 61. 4. (d) R. Sangari, Sepher Cosri, par. 3. sect. 11, fol. 146. 2.
John Wesley
19:19 Ex 20:12. &c
19:2019:20: Ասէ ցնա պատանին. Զայդ ամենայն պահեցի՛ ՚ի մանկութենէ իմմէ. արդ՝ ի՞ւ իւիք պակաս իցեմ[358]։ [358] Ոմանք. Իւիք պակասիցեմ։
20 Երիտասարդը նրան ասաց. «Այդ բոլորը իմ մանկութիւնից ի վեր պահել եմ. արդ, էլ ի՞նչ բանով պակաս եմ դեռ»
20 Պատանին ըսաւ. «Ատոնք ամէնքը մանկութենէս ի վեր պահեր եմ. ալ ի՞նչ բան կը պակսի»։
Ասէ ցնա պատանին. Զայդ ամենայն պահեցի ի մանկութենէ իմմէ. արդ ի՞ւ իւիք պակաս իցեմ:

19:20: Ասէ ցնա պատանին. Զայդ ամենայն պահեցի՛ ՚ի մանկութենէ իմմէ. արդ՝ ի՞ւ իւիք պակաս իցեմ[358]։
[358] Ոմանք. Իւիք պակասիցեմ։
20 Երիտասարդը նրան ասաց. «Այդ բոլորը իմ մանկութիւնից ի վեր պահել եմ. արդ, էլ ի՞նչ բանով պակաս եմ դեռ»
20 Պատանին ըսաւ. «Ատոնք ամէնքը մանկութենէս ի վեր պահեր եմ. ալ ի՞նչ բան կը պակսի»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2020: Юноша говорит Ему: всё это сохранил я от юности моей; чего еще недостает мне?
19:20  λέγει αὐτῶ ὁ νεανίσκος, πάντα ταῦτα ἐφύλαξα· τί ἔτι ὑστερῶ;
19:20. λέγει (It-fortheth) αὐτῷ (unto-it,"ὁ (the-one) νεανίσκος (youthed-of,"Ταῦτα (To-the-ones-these) πάντα ( to-all ) ἐφύλαξα: (I-guarded) τί (to-what-one) ἔτι (if-to-a-one) ὑστερῶ; (I-latter-unto?"
19:20. dicit illi adulescens omnia haec custodivi quid adhuc mihi deestThe young man saith to him: All these have I kept from my youth, what is yet wanting to me?
20. The young man saith unto him, All these things have I observed: what lack I yet?
19:20. The young man said to him: “All these I have kept from my childhood. What is still lacking for me?”
19:20. The young man saith unto him, All these things have I kept from my youth up: what lack I yet?
The young man saith unto him, All these things have I kept from my youth up: what lack I yet:

20: Юноша говорит Ему: всё это сохранил я от юности моей; чего еще недостает мне?
19:20  λέγει αὐτῶ ὁ νεανίσκος, πάντα ταῦτα ἐφύλαξα· τί ἔτι ὑστερῶ;
19:20. dicit illi adulescens omnia haec custodivi quid adhuc mihi deest
The young man saith to him: All these have I kept from my youth, what is yet wanting to me?
19:20. The young man said to him: “All these I have kept from my childhood. What is still lacking for me?”
19:20. The young man saith unto him, All these things have I kept from my youth up: what lack I yet?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:20: All these have I kept - I have made these precepts the rule of my life. There is a difference worthy of notice between this and our Lord's word. He says, Mat 19:17, τηρησον, keep, earnestly, diligently, as with watch and ward; probably referring not only to the letter but to the spirit. The young man modestly says, all these (εφυλαξα) have I observed; I have paid attention to, and endeavored to regulate my conduct by them. I have kept them in custody.
From my youth - Several MSS., versions, and fathers, leave out these words. Grotius and Mill approve of the omission, and Griesbach leaves them in the text with a note of suspicion. Perhaps the young man meant no more than that he had in general observed them, and considered them of continual obligation.
What lack I yet? - He felt a troubled conscience, and a mind unassured of the approbation of God; and he clearly perceived that something was wanting to make him truly happy.
Albert Barnes: Notes on the Bible - 1834
19:20
All these things have I kept from my youth up - I have made them the rule of my life.
I have endeavored to obey them. Is there anything that I lack - are there any new commandments to be kept? Do you, the Messiah, teach any command besides those which I have learned from the law and from the Jewish teachers, which it is necessary for me to obey in order to be saved?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:20: All: Mar 10:20; Luk 15:7, Luk 15:29, Luk 18:11, Luk 18:12, Luk 18:21; Joh 8:7; Rom 3:19-23, Rom 7:9; Gal 3:24; Phi 3:6
what: Mar 10:21; Luk 18:22
John Gill
19:20 The young man saith unto him,.... For though he was so very rich and in such an exalted station in life, as to be a ruler, it seems he was but a young man; and to be so early serious and religious, amidst so much riches and grandeur, though it was but externally, was both remarkable and commendable: upon hearing the answer of Christ, with which he was highly pleased and greatly elated, he very pertly replies,
all these things have I kept from my youth up: as soon as he was capable of learning, his parents taught him these precepts; and ever since he had the use of his reason, and understood the letter, and outward meaning of them, he had been careful to observe them; nor could he charge himself with any open and flagrant transgression of them; not understanding the internal sense, extensive compass, and spirituality of them; and therefore asks,
what lack I yet? In what am I deficient hitherto? in what have I come short of doing these things? what remains at last to be performed? what other precepts are to be obeyed? if there are any other commands, I am ready to observe them, which may be thought necessary to obtain eternal life.
John Wesley
19:20 The young man saith, All these have I kept from my childhood - So he imagined; and perhaps he had, as to the letter; but not as to the spirit, which our Lord immediately shows.
19:2119:21: Ասէ ցնա Յիսուս. Եթէ կամիս կատարեա՛լ լինել, ե՛րթ՝ վաճառեա՛ զինչս քո՝ եւ տո՛ւր աղքատաց, եւ ունիցիս գանձս յերկի՛նս, եւ ե՛կ զկնի իմ։
21 Յիսուս նրան ասաց. «Եթէ կամենում ես կատարեալ լինել, գնա վաճառի՛ր քո ունեցուածքը ու տո՛ւր աղքատներին. եւ երկնքում գանձեր կ’ունենաս. եւ դու արի՛ իմ յետեւից»
21 Յիսուս ըսաւ. «Եթէ կ’ուզես կատարեալ ըլլալ, գնա՛ ունեցածդ ծախէ, տուր աղքատներուն ու երկինքը գանձ պիտի ունենաս եւ եկուր իմ ետեւէս»։
Ասէ ցնա Յիսուս. Եթէ կամիս կատարեալ լինել, երթ վաճառեա զինչս քո եւ տուր աղքատաց. եւ ունիցիս գանձս յերկինս, եւ եկ զկնի իմ:

19:21: Ասէ ցնա Յիսուս. Եթէ կամիս կատարեա՛լ լինել, ե՛րթ՝ վաճառեա՛ զինչս քո՝ եւ տո՛ւր աղքատաց, եւ ունիցիս գանձս յերկի՛նս, եւ ե՛կ զկնի իմ։
21 Յիսուս նրան ասաց. «Եթէ կամենում ես կատարեալ լինել, գնա վաճառի՛ր քո ունեցուածքը ու տո՛ւր աղքատներին. եւ երկնքում գանձեր կ’ունենաս. եւ դու արի՛ իմ յետեւից»
21 Յիսուս ըսաւ. «Եթէ կ’ուզես կատարեալ ըլլալ, գնա՛ ունեցածդ ծախէ, տուր աղքատներուն ու երկինքը գանձ պիտի ունենաս եւ եկուր իմ ետեւէս»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2121: Иисус сказал ему: если хочешь быть совершенным, пойди, продай имение твое и раздай нищим; и будешь иметь сокровище на небесах; и приходи и следуй за Мною.
19:21  ἔφη αὐτῶ ὁ ἰησοῦς, εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι.
19:21. ἔφη (It-was-declaring) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Εἰ (If) θέλεις (thou-determine) τέλειος (finish-belonged) εἶναι, (to-be,"ὕπαγε (thou-should-lead-under,"πώλησόν (thou-should-have-trafficked-unto) σου (of-thee) τὰ (to-the-ones) ὑπάρχοντα ( to-firsting-under ) καὶ (and) δὸς (thou-should-have-had-given) [τοῖς] "[unto-the-ones]" πτωχοῖς , ( unto-beggared ,"καὶ (and) ἕξεις (thou-shall-hold) θησαυρὸν (to-an-en-placing) ἐν (in) οὐρανοῖς, (unto-skies,"καὶ (and) δεῦρο (hitherto) ἀκολούθει (thou-should-path-along-unto) μοι. (unto-me)
19:21. ait illi Iesus si vis perfectus esse vade vende quae habes et da pauperibus et habebis thesaurum in caelo et veni sequere meJesus saith to him: If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me.
21. Jesus said unto him, If thou wouldest be perfect, go, sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me.
19:21. Jesus said to him: “If you are willing to be perfect, go, sell what you have, and give to the poor, and then you will have treasure in heaven. And come, follow me.”
19:21. Jesus said unto him, If thou wilt be perfect, go [and] sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come [and] follow me.
Jesus said unto him, If thou wilt be perfect, go [and] sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come [and] follow me:

21: Иисус сказал ему: если хочешь быть совершенным, пойди, продай имение твое и раздай нищим; и будешь иметь сокровище на небесах; и приходи и следуй за Мною.
19:21  ἔφη αὐτῶ ὁ ἰησοῦς, εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι.
19:21. ait illi Iesus si vis perfectus esse vade vende quae habes et da pauperibus et habebis thesaurum in caelo et veni sequere me
Jesus saith to him: If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me.
19:21. Jesus said to him: “If you are willing to be perfect, go, sell what you have, and give to the poor, and then you will have treasure in heaven. And come, follow me.”
19:21. Jesus said unto him, If thou wilt be perfect, go [and] sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come [and] follow me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 (Мк X:21; Лк XVIII:22). При перечислении заповедей, которые следовало исполнять, чтобы войти в жизнь вечную (ст. 18 и 19), Христос не назвал богатство злом и не сказал, что для жизни вечной непременно нужно отречение от богатства и вообще всякого имущества. Ближайший смысл Его ответа даже тот, что достаточно исполнить указанные Им ветхозаветные заповеди, чтобы войти в жизнь вечную. Но это исполнение предполагает множество градаций, и нельзя сказать, чтобы человек, охраняя одно или другое, сделался истинно совершенным. Не убивающий ближнего оружием делает, конечно, хорошо, поступает согласно заповеди Божией. Но не убивающий его даже словом делает лучше. Уклоняющийся от нанесения ему обид и всякого вреда — еще лучше. Есть люди, которые не только не убивают людей ни оружием, ни словом и не наносят никакого вреда, но даже и не говорят ничего худого про своих ближних. Это — ступень, еще более высокая при соблюдении одной и той же заповеди. Тоже и относительно других заповедей. Слова Христа в ст. 21, по-видимому, относятся ближе всего к заповеди, изложенной в конце 19 стиха: «люби ближнего твоего, как самого себя». Что эта значит? При соблюдении как других заповедей, так и этой, возможно множество градаций. Можно любить ближнего, как самого себя, и ограничиваться только бесполезною для него и недеятельною любовью. Можно любить делом, но не словом. Можно, наконец, любить ближних так, чтобы полагать за них свою жизнь. Христос в 21 стихе указывает на одну из высших градаций совершенной любви. Она заключается в том, что человек раздает все свое имущество, желая облегчить страдания ближних из любви к ним. Это и было предложено юноше, желавшему быть совершенным и говорившему, что «сохранил» «все это», в том числе и любовь к ближнему, от юности своей.
Adam Clarke: Commentary on the Bible - 1831
19:21: If thou wilt be perfect - Τελειος ειναι, To be complete, to have the business finished, and all hinderances to thy salvation removed, go and sell that thou hast - go and dispose of thy possessions, to which it is evident his heart was too much attached, and give to the poor - for thy goods will be a continual snare to thee if thou keep them; and thou shalt have treasure in heaven - the loss, if it can be called such, shall be made amply up to thee in that eternal life about which thou inquirest; and come and follow me - be my disciple, and I will appoint thee to preach the kingdom of God to others. This was the usual call which Christ gave to his disciples. See Mat 4:19; Mat 8:22; Mat 9:9; Mar 2:14; and it is pretty evident, from this, that he intended to make him a preacher of his salvation. How many, by their attachment to filthy lucre, have lost the honor of becoming or continuing ambassadors for the Most High! See on Mar 10:21 (note).
Albert Barnes: Notes on the Bible - 1834
19:21
If thou wilt be perfect - The word "perfect" means complete in all its parts, finished, having no part wanting.
Thus a watch is perfect or complete when it has all its proper wheels, and hands, and casements in order. Job was said to be perfect (see the notes at Job 1:1), not that he was sinless, for he is afterward reproved by God himself Job 38; 39; Job 40:4; but because his piety was properly proportioned, or had a completeness of parts. He was a pious father, a pious magistrate, a pious neighbor, a pious citizen. His religion was not confined to one thing, but it extended to all. Perfect means, sometimes, the filling up, or the carrying out, or the expression of a principle of action. Thus, Jo1 2:5; "Whoso keepeth his word, in him verily is the love of God perfected." That is, the keeping of the commandments of God is the proper expression, carrying out, or completion of the love of God. This is its meaning here. If thou wilt be perfect, complete, finished - if thou writ show the proper expression of this keeping of the commandments, go, etc. Make the obedience complete. Mark says Mar 10:21, Jesus, beholding him, loved him. He was pleased with his amiableness, his correct character, his frankness, his ingenuousness. Jesus, as a man, was capable of all the emotions of most tender friendship. As a man, we may suppose that his disposition was tender and affectionate, mild and calm. Hence, he loved with special affection the disciple John, eminently endowed with these qualities; and hence he was pleased with the same traits in this young man. Still, with all this amiableness, there is reason to think he was not a Christian, and that the love of mere amiable qualities was all the affection that was ever bestowed on him by the Saviour.
"One thing," adds Mark, "thou lackest." There is one thing missing. You are not complete. This done, you would show that your obedience lacked no essential part, but was complete, finished, proportionate, perfect.
Go and sell that thou hast ... - The young man declared that he had kept the law. That law required, among other things, that he should love his neighbor as himself. It required, also, that he should love the Lord his God supremely; that is, more than all other objects. If he had that true love to God and man - if he loved his Maker and fellow-creatures more than he did his property, he would be willing to give up his wealth to the service of God and of man. Jesus commanded him to do this, therefore, to test his character, and to show him that he had not kept the law as he pretended, and thus to show him that he needed a better righteousness than his own.
Treasure in heaven - See the notes at Mat 6:20.
Follow me - To follow Jesus then meant to be a personal attendant on his ministry; to go about with him from place to place, as well as to imitate and obey him. Now it means:
1. to obey his commandments.
2. to imitate his example, and to live like him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:21: If: Mat 5:19, Mat 5:20, Mat 5:48; Gen 6:9, Gen 17:1; Job 1:1; Psa 37:37; Luk 6:40; Phi 3:12-15
go: Mat 6:19, Mat 6:20; Mar 10:21; Luk 12:33, Luk 14:33, Luk 16:9, Luk 18:22; Act 2:45, Act 4:32-35; Ti1 6:17-19; Heb 10:34
come: Mat 19:28, Mat 4:19, Mat 8:22, Mat 9:9, Mat 16:24; Mar 2:14, Mar 8:34, Mar 10:21; Luk 5:27, Luk 9:23, Luk 18:22; Joh 10:27, Joh 12:26
Geneva 1599
19:21 Jesus said unto him, If (n) thou wilt be perfect, go [and] sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come [and] follow me.
(n) The young man did not answer truly in saying that he had kept all the commandments: and therefore Christ sets forth an example of true charity before him, to show the disease that lay lurking in his mind.
John Gill
19:21 Jesus said unto him, if thou wilt be perfect,.... Wanting nothing, completely righteous, according to the tenor of the covenant of works, having no evil, concupiscence, or worldly lusts: our Lord signifies it was not enough to be possessed of negative holiness, and do no hurt to his neighbour, to his person, property, and estate, but he must love him, and do him good; and therefore, though so far as he had complied with the law, it was right and commendable; wherefore it is said by Mark, "that Jesus beholding him loved him"; had an affectionate regard to him as man, and approved of his intentions, seriousness, and actions, so far as agreeable; yet tells him,
one thing thou lackest: not but that he lacked many more, but he was only willing to observe one thing to him, as a trial of his love to his neighbour, which is the fulfilling of the law:
go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: not that either the law of God, or Gospel of Christ, require this to be done of all men, and at all times; for though it is a duty binding upon all, and always, to relieve the poor and the needy, yet a man is not obliged to give all that he has to them; see 2Cor 8:11 nor does either legal or Christian perfection lie in doing this: a man may give all his goods to the poor and yet be destitute of the grace of God, 1Cor 13:3 much less can such an action merit the heavenly treasure of eternal life. Nevertheless of some persons, and in some cases, it has been required, that they part with all their worldly substance, for the sake of Christ and his Gospel; as the apostles were called to leave all and follow Christ, as this man was also; for it is added,
and come and follow me: between these two, Mark puts, "take up the cross"; all which to do, was much more than to sell what he had, and give to the poor; and indeed, in this branch lies Gospel perfection, or to be really and truly a Christian: for to "come" to Christ, is to believe in him, lay hold on him, receive and embrace him as a Saviour and Redeemer; and to "follow" him, is to be obedient to his will, to be observant of his commands, to submit to his ordinances, and to imitate him in the exercise of grace, and discharge of duty; neither of which can be done, without "taking up the cross"; bearing reproach and persecution with patience; undergoing hardships and difficulties, of one sort or another, which attend faith in Christ, a profession of his name, and following him the Lamb, whithersoever he goes. The consequence of this now, not by way of merit, but by way of grace, is the enjoyment of the rich treasures of eternal glory: but this man was so far from complying with the latter, with coming to Christ, taking up the cross, and following him, that he could by no means agree to the former, parting with his worldly substance; and which is mentioned, as a test of his love to God and his neighbour, and to discover his sinful love of the world, and the things of it; and consequently, that he was far from being in a state of perfection. Moreover, it should be observed, that Christ is here speaking, not the pure language of the law, or according to the principles of the Gospel, when he seems to place perfection in alms deeds, and as if they were meritorious of eternal life; but according to the doctrine of the Pharisees, and which was of this man; and so upon the plan of his own notions, moves him to seek for perfection, and convicts him of the want of it, in a way he knew would be disagreeable to him; and yet he would not be able to disprove the method, on the foot of his own tenets: for this is their doctrine (e);
"It is a tradition, he that says this "sela", or shekel, is for alms, that my son may live, or I may be a son of the world to come, lo! , "this man is a perfect righteous man".''
The gloss adds,
"In this thing; and he does not say that he does not do it for the sake of it, but he fulfils the command of his Creator, who has commanded him to do alms; and he also intends profit to himself, that thereby he may be worthy of the world to come, or that his children may live.''
And so in answer to a question much like this, the young man put to Christ (f);
"How shall we come at the life of the world to come?''
Tit is replied,
"take thy riches, and give to the fatherless and the poor, and I will give thee a better portion in the law.''
(e) T. Bab. Pesach. fol. 8. 1, 2. & Roshhashanah, fol. 4. 1. (f) Zohar in Gen. fol. 60. 4.
John Wesley
19:21 If thou desirest to be perfect - That is, to be a real Christian: Sell what thou hast - He who reads the heart saw his bosom sin was love of the world; and knew he could not be saved from this, but by literally renouncing it. To him therefore he gave this particular direction, which he never designed for a general rule. For him that was necessary to salvation: to us it is not. To sell all was an absolute duty to him; to many of us it would be ali absolute sin. The young man went away - Not being willing to have salvation at so high a price.
19:2219:22: Իբրեւ լուաւ պատանին զբանն, գնաց տրտմեա՛լ, զի ունէր ստացուածս բազումս։
22 Երբ երիտասարդը այս խօսքը լսեց, տրտմած գնաց. որովհետեւ շատ հարստութիւն ունէր:
22 Երբ պատանին այս խօսքը լսեց՝ տրտմած գնաց, վասն զի շատ ստացուածք ունէր։
Իբրեւ լուաւ պատանին զբանն, գնաց տրտմեալ, զի ունէր ստացուածս բազումս:

19:22: Իբրեւ լուաւ պատանին զբանն, գնաց տրտմեա՛լ, զի ունէր ստացուածս բազումս։
22 Երբ երիտասարդը այս խօսքը լսեց, տրտմած գնաց. որովհետեւ շատ հարստութիւն ունէր:
22 Երբ պատանին այս խօսքը լսեց՝ տրտմած գնաց, վասն զի շատ ստացուածք ունէր։
zohrab-1805▾ eastern-1994▾ western am▾
19:2222: Услышав слово сие, юноша отошел с печалью, потому что у него было большое имение.
19:22  ἀκούσας δὲ ὁ νεανίσκος τὸν λόγον ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά.
19:22. ἀκούσας (Having-heard) δὲ (moreover,"ὁ (the-one) νεανίσκος (youthed-of,"τὸν (to-the-one) λόγον (to-a-forthee) [τοῦτον] (to-the-one-this,"ἀπῆλθεν (it-had-came-off) λυπούμενος, (being-saddened-unto) ἦν (it-was) γὰρ (therefore) ἔχων (holding) κτήματα (to-possessings-to) πολλά . ( to-much )
19:22. cum audisset autem adulescens verbum abiit tristis erat enim habens multas possessionesAnd when the young man had heard this word, he went away sad: for he had great possessions.
22. But when the young man heard the saying, he went away sorrowful: for he was one that had great possessions.
19:22. And when the young man had heard this word, he went away sad, for he had many possessions.
19:22. But when the young man heard that saying, he went away sorrowful: for he had great possessions.
But when the young man heard that saying, he went away sorrowful: for he had great possessions:

22: Услышав слово сие, юноша отошел с печалью, потому что у него было большое имение.
19:22  ἀκούσας δὲ ὁ νεανίσκος τὸν λόγον ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά.
19:22. cum audisset autem adulescens verbum abiit tristis erat enim habens multas possessiones
And when the young man had heard this word, he went away sad: for he had great possessions.
19:22. And when the young man had heard this word, he went away sad, for he had many possessions.
19:22. But when the young man heard that saying, he went away sorrowful: for he had great possessions.
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Adam Clarke: Commentary on the Bible - 1831
19:22: Went away sorrowful - Men undergo great agony of mind while they are in suspense between the love of the world and the love of their souls. When the first absolutely predominates, then they enjoy a factitious rest through a false peace: when the latter has the upper hand, then they possess true tranquillity of mind, through that peace of God that passeth knowledge.
He had great possessions - And what were these in comparison of peace of conscience, and mental rest? Besides, he had unequivocal proof that these contributed nothing to his comfort, for he is now miserable even while he possesses them! And so will every soul be, who puts worldly goods in the place of the supreme God. See on Mar 10:22 (note).
Albert Barnes: Notes on the Bible - 1834
19:22
He had great possessions - He was very rich.
He made an idol of his wealth. He loved it more than God. He had not kept the commandments from his youth up, nor had he kept them at all; and rather than do good with his treasures, and seek his salvation by obeying God, he chose to turn away from the Saviour and give over his inquiry about eternal life. He probably returned no more. Alas, how many lovely and amiable young persons follow his example!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:22: he went: Mat 13:22, Mat 14:9; Jdg 18:23, Jdg 18:24; Dan 6:14-17; Mar 6:26, Mar 10:22; Luk 18:23; Joh 19:12-16
for: Mat 6:24, Mat 16:26; Psa 17:14; Eze 33:31; Eph 5:5; Col 3:5
John Gill
19:22 But when the young man heard that saying..... That he must sell his estates, and all his worldly substance, and the money made of them, give away to the poor; and become a follower of Christ, deny himself, and submit to hardships very disagreeable to the flesh:
he went away sorrowful; not with a godly sorrow for his sin and imperfections, but with the sorrow of the world, which worketh death: he was ashamed and confounded, that he could not perform what he had just now so briskly promised, at least tacitly, that whatever else was proper he would do; as also grieved, that he had not arrived to perfection, which he had hoped he had, but now began to despair of, and of obtaining eternal life; and most of all troubled, that he must part with his worldly substance, his heart was so much set upon, or not enjoy it:
for he had great possessions; which were very dear to him; and he chose rather to turn his back on Christ, and drop his pursuits of the happiness of the other world, than part with the present enjoyments of this.
19:2319:23: Ասէ Յիսուս ցաշակերտսն. Ամէն ասե՛մ ձեզ. զի դժուարա՛ւ մտցէ մեծատունն յարքայութիւն երկնից[359]։ [359] Ոմանք. Մտցէ մեծատուն յարք՛՛։
23 Յիսուս աշակերտներին ասաց. «Ճշմարիտ եմ ասում ձեզ, որ հարուստը դժուարութեամբ կը մտնի երկնքի արքայութիւնը
23 Այն ատեն Յիսուս ըսաւ աշակերտներուն. «Ճշմարիտ կ’ըսեմ ձեզի թէ ‘հարուստը դժուարաւ պիտի մտնէ երկնքի թագաւորութիւնը’։
Ասէ Յիսուս ցաշակերտսն. Ամէն ասեմ ձեզ զի դժուարաւ մտցէ մեծատուն յարքայութիւն երկնից:

19:23: Ասէ Յիսուս ցաշակերտսն. Ամէն ասե՛մ ձեզ. զի դժուարա՛ւ մտցէ մեծատունն յարքայութիւն երկնից[359]։
[359] Ոմանք. Մտցէ մեծատուն յարք՛՛։
23 Յիսուս աշակերտներին ասաց. «Ճշմարիտ եմ ասում ձեզ, որ հարուստը դժուարութեամբ կը մտնի երկնքի արքայութիւնը
23 Այն ատեն Յիսուս ըսաւ աշակերտներուն. «Ճշմարիտ կ’ըսեմ ձեզի թէ ‘հարուստը դժուարաւ պիտի մտնէ երկնքի թագաւորութիւնը’։
zohrab-1805▾ eastern-1994▾ western am▾
19:2323: Иисус же сказал ученикам Своим: истинно говорю вам, что трудно богатому войти в Царство Небесное;
19:23  ὁ δὲ ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ, ἀμὴν λέγω ὑμῖν ὅτι πλούσιος δυσκόλως εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν.
19:23. Ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) πλούσιος (wealth-belonged) δυσκόλως (unto-onerously-fooded) εἰσελεύσεται ( it-shall-come-into ) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τῶν (of-the-ones) οὐρανῶν: (of-skies)
19:23. Iesus autem dixit discipulis suis amen dico vobis quia dives difficile intrabit in regnum caelorumThen Jesus said to his disciples: Amen, I say to you, that a rich man shall hardly enter into the kingdom of heaven.
23. And Jesus said unto his disciples, Verily I say unto you, It is hard for a rich man to enter into the kingdom of heaven.
19:23. Then Jesus said to his disciples: “Amen, I say to you, that the wealthy shall enter with difficulty into the kingdom of heaven.
19:23. Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.
Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven:

23: Иисус же сказал ученикам Своим: истинно говорю вам, что трудно богатому войти в Царство Небесное;
19:23  ὁ δὲ ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ, ἀμὴν λέγω ὑμῖν ὅτι πλούσιος δυσκόλως εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν.
19:23. Iesus autem dixit discipulis suis amen dico vobis quia dives difficile intrabit in regnum caelorum
Then Jesus said to his disciples: Amen, I say to you, that a rich man shall hardly enter into the kingdom of heaven.
19:23. Then Jesus said to his disciples: “Amen, I say to you, that the wealthy shall enter with difficulty into the kingdom of heaven.
19:23. Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23 (Мк X:23; Лк XVIII:23). Златоуст говорит, что «Христос этими словами не богатство порицает, но тех, которые пристрастились к нему. Но если трудно войти в Царствие Небесное богатому, то что сказать о любостяжателе?» Опыт, однако, показывает, что многие богатые бывают более истинными христианами, чем бедняки. Дело, следовательно, не в богатстве, а в отношении людей богатых ко Христу и Евангелию.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. 24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? 26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible. 27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? 28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundredfold, and shall inherit everlasting life. 30 But many that are first shall be last; and the last shall be first.

We have here Christ's discourse with his disciples upon occasion of the rich man's breaking with Christ.

I. Christ took occasion from thence to show the difficulty of the salvation of the rich people, v. 23-26.

1. That it is a very hard thing for a rich man to get to heaven, such a rich man as this here. Note, From the harms and falls of others it is good for us to infer that which will be of caution to us.

Now, (1.) This is vehemently asserted by our Saviour, v. 23, 24. He said this to his disciples, who were poor, and had but little in the world, to reconcile them to their condition with this, that the less they had of worldly wealth, the less hindrance they had in the way to heaven. Note, It should be a satisfaction to them who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition: If they live more hardy in this world than the rich, yet, if withal they get more easily to a better world, they have no reason to complain. This saying is ratified, v. 23. Verily I say unto you. He that has reason to know what the way to heaven is, for he has laid it open, he tells us that this is one of the greatest difficulties in that way. It is repeated, v. 24. Again I say unto you. Thus he speaks once, yea, twice that which man is loth to perceive and more loth to believe.

[1.] He saith that it is a hard thing for a rich man to be a good Christian, and to be saved; to enter into the kingdom of heaven, either here or hereafter. The way to heaven is to all a narrow way, and the gate that leads into it, a strait gate; but it is particularly so to rich people. More duties are expected from them than from others, which they can hardly do; and more sins do easily beset them, which they can hardly avoid. Rich people have great temptations to resist, and such as are very insinuating; it is hard not to be charmed with a smiling world; very hard, when we are filled with these hid treasures, not to take up with them for a portion. Rich people have a great account to make up for their estates, their interest, their time, and their opportunities of doing and getting good, above others. It must be a great measure of divine grace that will enable a man to break through these difficulties.

[2.] He saith that the conversion and salvation of a rich man is so extremely difficult, that it is easier for a camel to go through the eye of a needle, v. 24. This is a proverbial expression, denoting a difficulty altogether unconquerable by the art and power of man; nothing less than the almighty grace of God will enable a rich man to get over this difficulty. The difficulty of the salvation of apostates (Heb. vi. 4), and of old sinners (Jer. xiii. 23), is thus represented as an impossibility. The salvation of any is so very difficult (even the righteous scarcely are saved), that, where there is a peculiar difficulty, it is fitly set forth thus. It is very rare for a man to be rich, and not to set his heart upon his riches; and it is utterly impossible for a man that sets his heart upon his riches, to get to heaven; for if any man love the world, the love of the Father is not in him, 1 John ii. 15; James iv. 4. First, The way to heaven is very fitly compared to a needle's eye, which is hard to hit and hard to get through. Secondly, A rich man is fitly compared to a camel, a beast of burthen, for he has riches, as a camel has his load, he carries it, but it is another's, he has it from others, spends it for others, and must shortly leave it to others; it is a burthen, for men load themselves with thick clay, Hab. ii. 6. A camel is a large creature, but unwieldy.

(2.) This truth is very much wondered at, and scarcely credited by the disciples (v. 25); They were exceedingly amazed, saying, Who then can be saved? Many surprising truths Christ told them, which they ere astonished at, and knew not what to make of; this was one, but their weakness was the cause of their wonder. It was not in contradiction to Christ, but for awakening to themselves, that they said, Who then can be saved? Note, Considering the many difficulties that are in the way of salvation, it is really strange that any are saved. When we think how good God is, it may seem a wonder that so few are his; but when we think how bad man is, it is more a wonder that so many are, and Christ will be eternally admired in them. Who then can be saved? Since so many are rich, and have great possessions, and so many more would be rich, and are well affected to great possessions; who can be saved? If riches are a hindrance to rich people, are not price and luxury incident to those that are not rich, and as dangerous to them? and who then can get to heaven? This is a good reason why rich people should strive against the stream.

2. That, though it be hard, yet it is not impossible, for the rich to be saved (v. 26); Jesus beheld them, turned and looked wistfully upon his disciples, to shame them out of their fond conceit of the advantages rich people had in spiritual things. He beheld them as men that had got over this difficulty, and were in a fair way for heaven, and the more so because poor in this world; and he said unto them, with men this is impossible, but with God all things are possible. This is a great truth in general, that God is able to do that which quite exceeds all created power; that nothing is too hard for God, Gen. xviii. 14; Num. xi. 23. When men are at a loss, God is not, for his power is infinite and irresistible; but this truth is here applied, (1.) To the salvation of any. Who can be saved? say the disciples. None, saith Christ, by any created power. With men this is impossible: the wisdom of man would soon be nonplussed in contriving, and the power of man baffled in effecting, the salvation of a soul. No creature can work the change that is necessary to the salvation of a soul, either in itself or in any one else. With men it is impossible that so strong a stream should be turned, so hard a heart softened, so stubborn a will bowed. It is a creation, it is a resurrection, and with men this is impossible; it can never be done by philosophy, medicine, or politics; but with God all things are possible. Note, The beginning, progress, and perfection, of the work of salvation, depend entirely upon the almighty power of God, to which all things are possible. Faith is wrought by that power (Eph. i. 19), and is kept by it, 1 Pet. i. 5. Job's experience of God's convincing, humbling grace, made him acknowledge more than any thing else, I know that thou canst do every thing, Job xlii. 2. (2.) To the salvation of rich people especially; it is impossible with men that such should be saved, but with God even this is possible; not that rich people should be saved in their worldliness, but that they should be saved from it. Note, The sanctification and salvation of such as are surrounded with the temptations of this world are not to be despaired of; it is possible; it may be brought about by the all-sufficiency of the divine grace; and when such are brought to heaven, they will be there everlasting monuments of the power of God. I am willing to think that in this word of Christ there is an intimation o mercy Christ had yet in store for this young gentleman, who was now gone away sorrowful; it was not impossible to God yet to recover him, and bring him to a better mind.

II. Peter took occasion from hence to enquire what they should get by it, who had come up to these terms, upon which this young man broke with Christ, and had left all to follow him, v. 27, &c. We have here the disciples' expectations from Christ, and his promises to them.

1. We have their expectations from Christ; Peter, in the name of the rest, signifies that they depended upon him for something considerable in lieu of what they had left for him; Behold, we have forsaken all, and have followed thee; what shall we have therefore? Christ had promised the young man, that, if he would sell all, and come and follow him, he should have treasure in heaven; now Peter desires to know,

(1.) Whether they had sufficiently come up to those terms: they had not sold all (for they had many of them wives and families to provide for), but they had forsaken all; they had not given it to the poor, but they had renounced it as far as it might be any way a hindrance to them in serving Christ. Note, When we hear what are the characters of those that shall be saved, it concerns us to enquire whether we, through grace, answer those characters. Now Peter hopes that, as to the main scope and intendment of the condition, they had come up to it, for God had wrought in them a holy contempt of the world and the things that are seen, in comparison with Christ and the things that are not seen; and how this must be evidenced, no certain rule can be given, but according as we are called.

Lord, saith Peter, we have forsaken all. Alas! it was but a poor all that they had forsaken; one of them had indeed quitted a place in the custom-house, but Peter and the most of them had only left a few boats and nets, and the appurtenances of a poor fishing-trade; and yet observe how Peter there speaks of it, as it had been some mighty thing; Behold, we have forsaken all. Note, We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ, and to think we have made him much our debtor. However, Christ does not upbraid them with this; though it was but little that they had forsaken, yet it was their all, like the widow's two mites, and was as dear to them as if it had been more, and therefore Christ took it kindly that they left it to follow him; for he accepts according to what a man hath.

(2.) Whether therefore they might expect that treasure which the young man shall have if he will sell all. "Lord," saith Peter, "shall we have it, who have left all?" All people are for what they can get; and Christ's followers are allowed to consult their own true interest, and to ask, What shall we have? Christ looked at the joy set before him, and Moses at the recompence of reward. For this end it is set before us, that by a patient continuance in well-doing we may seek for it. Christ encourages us to ask what we shall gain by leaving all to follow him; that we may see he doth not call us to our prejudice, but unspeakably to our advantage. As it is the language of an obediential faith to ask, "What shall we do?" with an eye to the precepts; so it is of a hoping, trusting faith, to ask, "What shall we have?" with an eye to the promises. But observe, The disciples had long since left all to engage themselves in the service of Christ, and yet never till now asked, What shall we have? Though there was no visible prospect of advantage by it, they were so well assured of his goodness, that they knew they should not lose by him at last, and therefore referred themselves to him, in what way he would make up their losses to them; minded their work, and asked not what should be their wages. Note, It honours Christ, to trust him and serve him, and not to bargain with him. Now that this young man was gone from Christ to his possessions, it was time for them to think which they should take to, what they should trust to. When we see what others keep by their hypocrisy and apostasy, it is proper for us to consider what we hope, through grace, to gain, not for, but by, our sincerity and constancy, and then we shall see more reason to pity them than to envy them.

2. We have here Christ's promises to them, and to all others that tread in the steps of their faith and obedience. What there was either of vain-glory or of vain hopes in that which Peter said, Christ overlooks, and is not extreme to mark it, but takes this occasion to give the bond of a promise,

(1.) To his immediate followers, v. 28. They had signalized their respect to him, as the first that followed him, and to them he promises not only treasure, but honour, in heaven; and here they have a grant or patent for it from him who is the fountain of honour in that kingdom; Ye which have followed me in the regeneration shall sit upon twelve thrones. Observe,

[1.] The preamble to the patent, or the consideration of the grant, which, as usual, is a recital of their services; "You have followed me in the regeneration, and therefore this will I do for you." The time of Christ's appearing in this world was a time of regeneration, of reformation (Heb. ix. 10), when old things began to pass away, and all things to look new. The disciples had followed Christ when the church was yet in the embryo state, when the gospel temple was but in the framing, when they had more of the work and service of the apostles than of the dignity and power that belonged to their office. Now they followed Christ with constant fatigue, when few did; and therefore on them he will put particular marks of honour. Note, Christ hath special favour for those who begin early with him, who trust him further than they can see him, as they did who followed him in the regeneration. Observe, Peter spoke of their forsaking all, to follow him, Christ only speaks of their following him, which was the main matter.

[2.] The date of their honour, which fixes the time when it should commence; not immediately from the day of the date of these presents, no, they must continue a while in obscurity, as they were. But when the Son of man shall sit in the throne of his glory; and to this some refer that, in the regeneration; "You who now have followed me, shall, in the regeneration, be thus dignified." Christ's second coming will be a regeneration, when there shall be new heavens, and a new earth, and the restitution of all things. All that partake of the regeneration in grace (John iii. 3) shall partake of the regeneration in glory; for as grace is the first resurrection (Rev. xx. 6), so glory is the second regeneration.

Now their honour being adjourned till the Son of man's sitting in the throne of his glory, intimates, First, That they must stay for their advancement till then. Note, As long as our Master's glory is delayed, it is fit that ours should be so too, and that we should wait for it with an earnest expectation, as of a hope not seen. Rom. viii. 19. We must live, and work, and suffer, in faith, and hope, and patience, which therefore must be tried by these delays. Secondly, That they must share with Christ in his advancement; their honour must be a communion with him in his honour. They, having suffered with a suffering Jesus, must reign with a reigning Jesus, for both here and hereafter Christ will be all in all; we must be where he is (John xii. 26), must appear with him (Col. iii. 4); and this will be an abundant recompence not only for our loss, but for the delay; and when our Lord comes, we shall receive not only our own, but our own with usury. The longest voyages make the richest returns.

[3.] The honour itself hereby granted; Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. It is hard to determine the particular sense of this promise, and whether it was not to have many accomplishments, which I see no harm in admitting. First, When Christ is ascended to the right hand of the Father, and sits on the throne of his glory, then the apostles shall receive power by the Holy Ghost (Acts i. 8); shall be so much advanced above themselves as they are now, that they shall think themselves upon thrones, in promoting the gospel; they shall deliver it with authority, as a judge from the bench; they shall then have their commission enlarged, and shall publish the laws of Christ, by which the church, God's spiritual Israel (Gal. vi. 16), shall be governed, and Israel according to the flesh, that continues in infidelity, with all others that do likewise, shall be condemned. The honour and power given them, may be explained by Jer. i. 19, See, I have set thee over the nations; and Ezek; xx. 4, Wilt thou judge them? and Dan. vii. 18, The saints shall take the kingdom; and Rev. xii. 1, where the doctrine of Christ is called a crown of twelve stars. Secondly, When Christ appears for the destruction of Jerusalem (ch. xxiv. 31), then shall he send the apostles to judge the Jewish nation, because in that destruction their predictions, according to the word of Christ, would be accomplished. Thirdly, Some think it has reference to the conversion of the Jews, which is yet to come, at the latter end of the world, after the fall of antichrist; so Dr. Whitby; and that "it respects the apostles' government or the twelve tribes of Israel, not by a resurrection of their persons, but by a reviviscence of that Spirit which resided in them, and of that purity and knowledge which they delivered to the world, and, chiefly, by admission of their gospel to be the standard of their faith and the direction of their lives." Fourthly, It is certainly to have its full accomplishment at the second coming of Jesus Christ, when the saints in general shall judge the world, and the twelve apostles especially, as assessors with Christ, in the judgment of the great day, when all the world shall receive their final doom, and they shall ratify and applaud the sentence. But the tribe of Israel are named, partly because the number of the apostles was designedly the same with the number of the tribes; partly because the apostles were Jews, befriended them most, but were most spitefully persecuted by them; and it intimates that the saints will judge their acquaintance and kindred according to the flesh, and will, in the great day, judge those they had a kindness for; will judge their persecutors, who in this world judged them.

But the general intendment of this promise is, to show the glory and dignity reserved for the saints in heaven, which will be an abundant recompence for the disgrace they suffered here in Christ's cause. There are higher degrees of glory for those that have done and suffered most. The apostles in this world were hurried and tossed, there they shall sit down at rest and ease; here bonds, and afflictions, and deaths, did abide them, but there they shall sit on thrones of glory; here they were dragged to the bar, there they shall be advanced to the bench; here the twelve tribes of Israel trampled upon them, there they shall tremble before them. And will not this be recompence enough to make up all their losses and expenses for Christ? Luke xxii. 29.

[4.] The ratification of this grant; it is firm, it is inviolably immutably sure; for Christ hath said, "Verily I say unto you, I the Amen, the faithful Witness, who am empowered to make this grant, I have said it, and it cannot be disannulled."

(2.) Here is a promise to all others that should in like manner leave all to follow Christ. It was not peculiar to the apostles, to be thus preferred, but this honour have all his saints. Christ will take care they shall none of them lose by him (v. 29); Every one that has forsaken any thing for Christ, shall receive.

[1.] Losses for Christ are here supposed. Christ had told them that his disciples must deny themselves in all that is done to them in this world; now here he specifies particulars; for it is good to count upon the worst. If they have not forsaken all, as the apostles did, yet they have forsaken a great deal, houses suppose, and have turned themselves out, to wander in deserts; or dear relations, that would not go with them, to follow Christ; these are particularly mentioned, as hardest for a tender gracious spirit to part with; brethren, or sisters, or father, or mother, or wife, or children; and lands are added in the close; the profits of which were the support of the family.

Now, First, the loss of these things is supposed to be for Christ's name's sake; else he doth not oblige himself to make it up. Many forsake brethren, and wife, and children, in humour and passion, as the bird that wanders from her nest; that is a sinful desertion. But if we forsake them for Christ's sake, because we cannot keep them and keep a good conscience, we must either quit them, or quit our interest in Christ; if we do not quit our concern for them, or our duty to them, but our comfort in them, and will do it rather than deny Christ, and this with an eye to him, and to his will and glory, this is that which shall be thus recompensed. It is not the suffering, but the cause, that makes both the martyr and the confessor.

Secondly, It is supposed to be a great loss; and yet Christ undertakes to make up, for he is able to do it, be it ever so great. See the barbarity of the persecutors, that they stripped innocent people of all they had, for no other crime than their adherence to Christ! See the patience of the persecuted; and the strength of their love to Christ, which was such as all these waters could not quench!

[2.] A recompence of these losses is here secured. Thousands have dealt with Christ, and have trusted him far; but never any one lost by him, never any one but was an unspeakable gainer by him, when the account came to be balanced. Christ here gives his word for it, that he will not only indemnify his suffering servants, and save them harmless, but will abundantly reward them. Let them make a schedule of their losses for Christ, and they shall be sure to receive,

First, A hundred-fold in this life; sometimes in kind, in the things themselves which they have parted with. God will raise up for his suffering servants more friends, that will be so to them for Christ's sake, than they have left that were so for their own sakes. The apostles, wherever they came, met with those that were kind to them, and entertained them, and opened their hearts and doors to them. However, they shall receive a hundred-fold, in kindness, in those things that are abundantly better and more valuable. Their graces shall increase, their comforts abound, they shall have tokens of God's love, more free communion with him, more full communications from him, clearer foresights, and sweeter foretastes, of the glory to be revealed; and then they may truly say, they have received a hundred times more comfort in God and Christ than they could have had in wife, or children.

Secondly, Eternal life at last. The former is reward enough, if there were no more; cent. per cent. is great profit; what then is a hundred to one? But this comes in over and above, as it were, into the bargain. The life here promised includes in it all the comforts of life in the highest degree, and all eternal. Now if we could but mix faith with the promise, and trust Christ for the performance of it, surely we should think nothing too much to do, nothing too hard to suffer, nothing too dear to part with, for him.

Our Saviour, in the last verse, obviates a mistake of some, as if pre-eminence in glory went by precedence in time, rather than the measure and degree of grace. No; Many that are first, shall be last, and the last, first, v. 30. God will cross his hands; will reveal that to babes, which he hid from the wise and prudent; will reject unbelieving Jews and receive believing Gentiles. The heavenly inheritance is not given as earthly inheritances commonly are, by seniority of age, and priority of birth, but according to God's pleasure. This is the text of another sermon, which we shall meet with in the next chapter.
Adam Clarke: Commentary on the Bible - 1831
19:23: A rich man shall hardly enter - That is, into the spirit and privileges of the Gospel in this world, and through them into the kingdom of glory. Earthly riches are a great obstacle to salvation; because it is almost impossible to possess them, and not to set the heart upon them; and they who love the world have not the love of the Father in them. Jo1 2:15. To be rich, therefore, is in general a great misfortune: but what rich man can be convinced of this? It is only God himself who, by a miracle of mercy, can do this. Christ himself affirms the difficulty of the salvation of a rich man, with an oath, verily; but who of the rich either hears or believes him!
Albert Barnes: Notes on the Bible - 1834
19:23
A rich man shall hardly enter into the kingdom of heaven - Shall with difficulty be saved.
He has much to struggle with, and it will require the greatest of human efforts to break away from his temptations and idols. and to secure his salvation. Compare the notes at Ti1 6:9-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:23: That: Mat 13:22; Deu 6:10-12, Deu 8:10-18; Job 31:24, Job 31:25; Psa 49:6, Psa 49:7, Psa 49:16-19; Pro 11:28; Pro 30:8, Pro 30:9; Mar 10:23; Luk 12:15-21, Luk 16:13, Luk 16:14, Luk 16:19-28, Luk 18:24; Co1 1:26; Ti1 6:9, Ti1 6:10; Jam 1:9-11, Jam 2:6, Jam 5:1-4
enter: Mat 5:20, Mat 18:3, Mat 21:31; Joh 3:3, Joh 3:5; Act 14:22
Geneva 1599
19:23 (6) Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.
(6) Rich men have need of a singular gift of God to escape out of the snares of Satan.
John Gill
19:23 Then said Jesus unto his disciples..... When the young man was gone; taking this opportunity to make some proper observations for the use and instruction of his disciples, after, as Mark observes, he had "looked round about"; with concern, and in order to affect their minds with this incident, and to raise their attention to what he was about to say:
verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven: either into the Gospel dispensation, and receive the truths, and submit to the ordinances of it, or into the kingdom of glory hereafter; not but that there have been, are, and will be, some that are rich, called by grace, brought into a Gospel church state, and are heirs of the kingdom of heaven; though these are but comparatively few: nor is it riches themselves that make the entrance so difficult, and clog the way, either into grace or glory, but putting trust and confidence in them; and therefore in Mark, they "that have riches", are by Christ explained of such, that "trust in riches"; and which rich men in common are very apt to do, as this young man did, against which the apostle cautions,
19:2419:24: Դարձեալ ասե՛մ ձեզ. Դիւրի՛ն է մալխոյ մտանել ընդ ծա՛կ ասղան, քան մեծատան յարքայութիւն Աստուծոյ մտանել։
24 Դարձեալ ասում եմ ձեզ՝ աւելի հեշտ է, որ պարանը ասեղի ծակով մտնի, քան թէ հարուստը՝ Աստծու արքայութիւնը»
24 Դարձեալ կ’ըսեմ ձեզի. ‘Դիւրին է որ ուղտը* ասեղին ծակէն անցնի, քան թէ հարուստը Աստուծոյ թագաւորութիւնը մտնէ’»։
Դարձեալ ասեմ ձեզ. Դիւրին է մալխոյ մտանել ընդ ծակ ասղան, քան մեծատան յարքայութիւն Աստուծոյ մտանել:

19:24: Դարձեալ ասե՛մ ձեզ. Դիւրի՛ն է մալխոյ մտանել ընդ ծա՛կ ասղան, քան մեծատան յարքայութիւն Աստուծոյ մտանել։
24 Դարձեալ ասում եմ ձեզ՝ աւելի հեշտ է, որ պարանը ասեղի ծակով մտնի, քան թէ հարուստը՝ Աստծու արքայութիւնը»
24 Դարձեալ կ’ըսեմ ձեզի. ‘Դիւրին է որ ուղտը* ասեղին ծակէն անցնի, քան թէ հարուստը Աստուծոյ թագաւորութիւնը մտնէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2424: и еще говорю вам: удобнее верблюду пройти сквозь игольные уши, нежели богатому войти в Царство Божие.
19:24  πάλιν δὲ λέγω ὑμῖν, εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυπήματος ῥαφίδος διελθεῖν ἢ πλούσιον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.
19:24. πάλιν (Unto-furthered) δὲ (moreover) λέγω (I-forth) ὑμῖν, (unto-ye,"εὐκοπώτερόν (More-goodly-felled) ἐστιν (it-be) κάμηλον (to-a-camel) διὰ (through) τρήματος (of-an-orifice) ῥαφίδος (of-a-sewing) εἰσελθεῖν (to-have-had-came-into) ἢ (or) πλούσιον (to-wealth-belonged) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
19:24. et iterum dico vobis facilius est camelum per foramen acus transire quam divitem intrare in regnum caelorumAnd again I say to you: It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven.
24. And again I say unto you, It is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.
19:24. And again I say to you, it is easier for a camel to pass through the eye of a needle, than for the wealthy to enter into the kingdom of heaven.”
19:24. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God:

24: и еще говорю вам: удобнее верблюду пройти сквозь игольные уши, нежели богатому войти в Царство Божие.
19:24  πάλιν δὲ λέγω ὑμῖν, εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυπήματος ῥαφίδος διελθεῖν ἢ πλούσιον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.
19:24. et iterum dico vobis facilius est camelum per foramen acus transire quam divitem intrare in regnum caelorum
And again I say to you: It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven.
19:24. And again I say to you, it is easier for a camel to pass through the eye of a needle, than for the wealthy to enter into the kingdom of heaven.”
19:24. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
24 (Мк X:24, 35; Лк XVIII:25). По Марку Спаситель сначала повторил сказанное Им изречение о трудности для богатого войти в Царство Небесное, по поводу того, что ученики «ужаснулись от слов Его», и только после этого добавил учение, общее для всех синоптиков. Здесь, очевидно, Христос только поясняет Свое прежнее изречение при помощи примера. У всех синоптиков встречается kamhloV — верблюд. Но в некоторых рукописях читается kamiloV, которое объясняется, как pacu scoilion — толстый корабельный канат. Разночтения при передаче дальнейшего выражения «сквозь игольные уши» (у Матфея dia trophmatoV rafidoV; у Марка dia trophmatoV thV rafidoV; у Луки dia trophmatoV belonhV — все эти выражения имеют одинаковое значение) во всяком случае показывают, что затруднительность речи Спасителя чувствовалась еще в древности. О значении этих выражений было немало споров. Ляйтфут и другие показали, что это была пословица, встречающаяся в Талмуде, для обозначения какой-либо трудности. Только в Талмуде говорится не о верблюде, а о слоне. Так, в одном месте о снах говорится, что во время их мы не можем видеть того, чего не видим прежде, напр., золотой пальмы или слона, проходящего через ушко иголки. Одному человеку, совершившему то, что казалось нелепым или даже невероятным, было сказано: «ты, должно быть, принадлежишь к помбедитам (иудейская школа в Вавилоне), которые могут заставить слона проходить через ушко иголки». В Коране встречаются подобные же выражения, но с заменой слона верблюдом; и даже в Индии существуют пословицы: «слон, проходящий через маленькую дверь» или «через глаз иглы». В этом смысле понимают изречение Спасителя многие новейшие толкователи. Мнение о том, что под «игольными ушами» следует разуметь узкие и низкие ворота, через которые не могут проходить верблюды, в настоящее время считается вообще ошибочным. Еще менее вероятно мнение, появившееся уже в древности, что под верблюдом здесь следует разуметь канат. Изменение kamhloV в kamiloV — произвольно. KamiloV — слово настолько редкое, что в греческом языке его можно считать даже несуществующим, оно не встречается в хороших, греческих словарях, хотя и нужно сказать, что метафора о канате, который трудно протащить в ушко иголки, могла бы быть несколько естественнее, чем о верблюде, который не может пройти через игольное ушко. — Но какое бы толкование мы ни приняли, главная трудность заключается не в этом, а в том, для какой цели употреблена здесь такая странная метафора. Хотел ли Христос указать здесь на полную невозможность для богатых войти в Царство Небесное? Хотел ли Он сказать, что, как верблюду невозможно пройти через ушко иголки, так и богатому невозможно войти в Царство Божие? Но Авраам был очень богат скотом, серебром и золотом (Быт XIII:2) и однако это, по словам Самого же Спасителя, не помешало ему быть в Царствии Божием (Лк XIII, ср. XVI:22, 23, 26; Ин VIII:56 и проч.). Трудно, далее, предположить, чтобы речь Спасителя относилась только к этому богачу, который только что отошел от Него; plousion тогда было бы поставлено с членом, которого нет у всех трех евангелистов. Если, наконец, принимать слова Спасителя в их буквальном значении, то нужно будет признать, что они должны служить (и, кажется, служат) оплотом для всякого рода социалистических учений и пролетариата. Тот, кто владеет каким-либо имуществом и не записался в ряды пролетариев, не может войти в Царство Небесное. В комментариях мы, вообще, не находим ответа на эти вопросы; их следует считать до настоящего времени неразрешенными, а слова Христа недостаточно ясными. Может быть здесь выражается общее новозаветное воззрение на богатство, которое служит препятствием служению Богу (ср. Мф VI:24; Лк XVI:13). Но кажется, что наиболее вероятное объяснение заключается в следующем. Новый Завет на первом плане поставляет служение Богу и Христу; результатом этого может быть и пользование внешними благами (Мф VI:33). Но богачу, который ставит на первом плане служение мамоне и только на последнем — следование за Христом и служение Ему или даже вовсе не делает этого последнего, действительно, всегда трудно сделаться наследником Царства Небесного.
Adam Clarke: Commentary on the Bible - 1831
19:24: A camel - Instead of καμηλον, camel, six MSS. read καμιλον, cable, a mere gloss inserted by some who did not know that the other was a proverb common enough among the people of the east.
There is an expression similar to this in the Koran. "The impious, who in his arrogance shall accuse our doctrine of falsity, shall find the gates of heaven shut: nor shall he enter there till a camel shall pass through the eye of a needle. It is thus that we shall recompense the wicked." Al Koran. Surat vii. ver. 37.
It was also a mode of expression common among the Jews, and signified a thing impossible. Hence this proverb: A camel in Media dances in a cabe; a measure which held about three pints. Again, No man sees a palm tree of gold, nor an elephant passing through the eye of a needle. Because these are impossible things. "Rabbi Shesheth answered Rabbi Amram, who had advanced an absurdity, Perhaps thou art one of the Pembidithians who can make an elephant pass through the eye of a needle; that is, says the Aruch, 'who speak things impossible.'" See Lightfoot and Schoettgen on this place.
Go through - But instead of διελθειν, about eighty MSS. with several versions and fathers, have εισελθειν, to enter in; but the difference is of little importance in an English translation, though of some consequence to the elegance of the Greek text.
Albert Barnes: Notes on the Bible - 1834
19:24
It is easier for a camel ... - This was a proverb in common use among the Jews, and is still common among the Arabians.
To denote that a thing was impossible or exceedingly difficult, they said that a camel or an elephant might as soon walk through a needle's eye. In the use of such proverbs it is not necessary to understand them literally. They merely denote the extreme difficulty of the case.
A camel - A beast of burden much used in Eastern countries. It is about the size of the largest ox, with one or two bunches on his back, with long neck and legs, no horns, and with feet adapted to the hot and dry sand. They are capable of carrying heavy burdens, will travel sometimes faster than the fleetest horse, and are provided with a stomach which they fill with water, by means of which I they can live four or five days without drink. They are very mild and tame, and kneel down to receive and unload their burden. They are chiefly used in deserts and hot climates, where other beasts of burden are with difficulty kept alive.
A rich man - This rather means one who loves his riches and makes an idol of them, or one who supremely desires to be rich. Mark says Mar 10:24 "How hard is it for them that trust in riches." While a man has this feeling - relying on his wealth alone - it is literally impossible that he should be a Christian; for religion is a love of God rather than the world - the love of Jesus and his cause more than gold. Still a man may have much property, and not have this feeling. He may have great wealth, and love God more; as a poor man may have little, and love that little more than God. The difficulties in the way of the salvation of a rich man are:
1. that riches engross the affections.
2. that people consider wealth as the chief good, and when this is obtained they think they have gained all.
3. that they are proud of their wealth, and unwilling to be numbered with the poor and despised followers of Jesus.
4. that riches engross the time, and fill the mind with cares and anxieties, and leave little for God.
5. that they often produce luxury, dissipation, and vice. that it is difficult to obtain wealth without sin, without avarice, without covetousness, fraud, and oppression, Ti1 6:9-10, Ti1 6:17; Jam 5:1-5; Luk 12:16-21; Luk 16:19-31.
Still, Jesus says Mat 19:26, all these may be overcome. God can give grace to do it. Though to people it may appear impossible, yet it is easy for God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:24: It: So in the Koran, "The impious, who in his arrogance shall accuse our doctrine of falsity, shall find the gates of heaven shut; nor shall he enter till a camel shall pass through the eye of a needle." It was a common mode of expression among the Jews to declare anything that was rare or difficult. Mat 19:26, Mat 23:24; Jer 13:23; Mar 10:24, Mar 10:25; Luk 18:25; Joh 5:44
Geneva 1599
19:24 And again I say unto you, It is (o) easier for a (p) camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
(o) Literally, "it is of less labour".
(p) Theophylact notes, that by this word is meant a cable rope, but Caninius alleges out of the Talmuds that it is a proverb, and the word "Camel" signifies the beast itself.
John Gill
19:24 And again I say unto you,.... After the apostles had discovered their astonishment at the above expression, about the difficulty of a rich man entering into the kingdom of heaven; when they expected that, in a short time, all the rich and great men of the nation would espouse the interest of the Messiah, and acknowledge him as a temporal king, and add to the grandeur of his state and kingdom; and after he had in a mild and gentle manner, calling them "children", explained himself of such, that trusted in uncertain riches, served mammon, made these their gods, and placed their hope and happiness in them; in order to strengthen and confirm what he had before asserted, and to assure, in the strongest manner, the very great difficulty, and seeming impossibility, of rich men becoming followers of Christ here, or companions with him hereafter, he expresses himself in this proverbial way:
Tit is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God: thus, when the Jews would express anything that was rare and unusual, difficult and impossible, they used a like saying with this. So speaking of showing persons the interpretation of their dreams (g);
"Says Rabba, you know they do not show to a man a golden palm tree i.e. the interpretation of a dream about one, which, as the gloss says, is a thing he is not used to see, and of which he never thought, , "nor an elephant going through the eye of a needle".''
Again, to one that had delivered something as was thought very absurd, it is said (h);
"perhaps thou art one of Pombeditha (a school of the Jews in Babylon) , "who make an elephant pass through the eye of a needle".''
That is, who teach such things as are equally as monstrous and absurd, and difficult of belief. So the authors of an edition of the book of Zohar, to set forth the difficulty of the work they engaged in, express themselves in this manner (i):
"In the name of our God, we have seen fit, , "to bring an elephant through the eye of a needle".''
And not only among the Jews, but in other eastern nations, this proverbial way of speaking was used, to signify difficulties or impossibilities. Mahomet has it in his Alcoran (k);
"Verily, says he, they who shall charge our signs with falsehood, and shall proudly reject them, the gates of heaven shall not be opened to them, neither shall they enter into paradise, "until a camel pass through the eye of a needle".''
All which show, that there is no need to suppose, that by a camel is meant, not the creature so called, but a cable rope, as some have thought; since these common proverbs manifestly make it appear, that a creature is intended, and which aggravates the difficulty: the reason why instead of an elephant, as used in most of the above sayings, Christ makes mention of a camel, may be, because that might be more known in Judea, than the other; and because the hump on its back would serve to make the thing still more impracticable.
(g) T. Bab. Beracot fol. 55. 2. (h) T. Bab Bava Metzia, fol. 38. 2. (i) Prefat. ad Zohar, Ed. Sultzbach. (k) Chap. 7. p. 120. Ed. Sale.
John Wesley
19:24 It is easier for a camel to go through the eye of a needle, (a proverbial expression,) than for a rich man to go through the strait gate: that is, humanly speaking, it is an absolute impossibility. Rich man! tremble! feel this impossibility; else thou art lost for ever!
19:2519:25: Իբրեւ լուան աշակերտքն՝ զարմացա՛ն յոյժ եւ ասեն. Իսկ՝ ո՞ կարիցէ ապրել։
25 Երբ աշակերտները այս լսեցին, շատ զարմացան ու ասացին. «Իսկ ո՞վ կը կարողանայ փրկուել»
25 Աշակերտները երբ լսեցին, շատ զարմացան ու ըսին. «Ուրեմն ո՞վ կրնայ փրկուիլ»։
Իբրեւ լուան աշակերտքն, զարմացան յոյժ եւ ասեն. Իսկ ո՞ կարիցէ ապրել:

19:25: Իբրեւ լուան աշակերտքն՝ զարմացա՛ն յոյժ եւ ասեն. Իսկ՝ ո՞ կարիցէ ապրել։
25 Երբ աշակերտները այս լսեցին, շատ զարմացան ու ասացին. «Իսկ ո՞վ կը կարողանայ փրկուել»
25 Աշակերտները երբ լսեցին, շատ զարմացան ու ըսին. «Ուրեմն ո՞վ կրնայ փրկուիլ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2525: Услышав это, ученики Его весьма изумились и сказали: так кто же может спастись?
19:25  ἀκούσαντες δὲ οἱ μαθηταὶ ἐξεπλήσσοντο σφόδρα λέγοντες, τίς ἄρα δύναται σωθῆναι;
19:25. ἀκούσαντες ( Having-heard ) δὲ (moreover,"οἱ (the-ones) μαθηταὶ (learners,"ἐξεπλήσσοντο (they-were-being-smitten-out) σφόδρα ( to-vehemented ) λέγοντες ( forthing ,"Τίς (What-one) ἄρα (thus) δύναται ( it-ableth ) σωθῆναι; (to-have-been-saved?"
19:25. auditis autem his discipuli mirabantur valde dicentes quis ergo poterit salvus esseAnd when they had heard this, the disciples wondered much, saying: Who then can be saved?
25. And when the disciples heard it, they were astonished exceedingly, saying, Who then can be saved?
19:25. And upon hearing this, the disciples wondered greatly, saying: “Then who will be able to be saved?”
19:25. When his disciples heard [it], they were exceedingly amazed, saying, Who then can be saved?
When his disciples heard [it], they were exceedingly amazed, saying, Who then can be saved:

25: Услышав это, ученики Его весьма изумились и сказали: так кто же может спастись?
19:25  ἀκούσαντες δὲ οἱ μαθηταὶ ἐξεπλήσσοντο σφόδρα λέγοντες, τίς ἄρα δύναται σωθῆναι;
19:25. auditis autem his discipuli mirabantur valde dicentes quis ergo poterit salvus esse
And when they had heard this, the disciples wondered much, saying: Who then can be saved?
19:25. And upon hearing this, the disciples wondered greatly, saying: “Then who will be able to be saved?”
19:25. When his disciples heard [it], they were exceedingly amazed, saying, Who then can be saved?
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Adam Clarke: Commentary on the Bible - 1831
19:25: Who can be saved? - The question of the disciples seemed to intimate that most people were rich, and that therefore scarcely any could be saved. They certainly must have attached a different meaning to what constitutes a rich man, to what we in general do. Who is a rich man in our Lord's sense of the word? This is a very important question, and has not, that I know of, been explicitly answered. A rich man, in my opinion, is not one who has so many hundreds or thousands more than some of his neighbors; but is one who gets more than is necessary to supply all his own wants, and those of his household, and keeps the residue still to himself, though the poor are starving through lack of the necessaries of life. In a word, he is a man who gets all he can, saves all he can, and keeps all he has gotten. Speak, reason! Speak, conscience! (for God has already spoken) Can such a person enter into the kingdom of God? All, No!!!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:25: Who: Mat 24:22; Mar 13:20; Luk 13:23, Luk 13:24; Rom 10:13, Rom 11:5-7
John Gill
19:25 When his disciples heard it..... That is, the difficulty of a rich man's entering into the kingdom of heaven, aggravated by the above proverbial expression,
they were exceedingly amazed. They were surprised at his first words; but when he confirmed them by the proverb of a camel's passing through the eye of a needle, they were, as Mark says, "astonished out of measure": they did not imagine there was any difficulty of rich men coming into the kingdom of the Messiah, which they took to be a worldly one, and would be filled with rich men; for so they understood Christ; though he meant by the kingdom of heaven a spiritual kingdom, a Gospel church state here, or the heavenly glory, or both; but when he expressed, by the proverb, the impracticableness of such men becoming the subjects thereof, their amazement increased;
saying, as in Mark, "among themselves", privately to one another,
who then can be saved? meaning, not with a spiritual and everlasting salvation, but a temporal one: for upon Christ's so saying, they might reason with themselves, that if rich men did not come into the kingdom of the Messiah, they would oppose him and his kingdom, with all their force and strength; and then what would become of such poor men as themselves, who would not be able to stand against them? nor could they hope to be safe long, or enjoy any continued happiness in the expected kingdom, should this be the case.
John Wesley
19:25 His disciples were amazed, saying, Who then can be saved? - If rich men, with all their advantages, cannot? Who? A poor man; a peasant; a beggar: ten thousand of them, sooner than one that is rich.
19:2619:26: Հայեցաւ ՚ի նոսա Յիսուս՝ եւ ասէ. Առ ՚ի մարդկանէ՛ այդ անկա՛ր է, այլ առ յԱստուծոյ ամենա՛յն ինչ զօրաւոր[360]։ [360] Ոմանք. Այլ յԱստուծոյ ամենայն։
26 Յիսուս նրանց նայեց եւ ասաց. «Մարդկանց համար այդ անկարելի է, բայց Աստծու համար ամէն ինչ կարելի է»:
26 Յիսուս անոնց նայելով՝ ըսաւ. «Ատիկա մարդոց կողմէ անկարելի է, բայց Աստուծոյ կողմէ ամէն բան կարելի է»։
Հայեցաւ ի նոսա Յիսուս եւ ասէ. Առ ի մարդկանէ այդ անկար է, այլ առ յԱստուծոյ` ամենայն ինչ զօրաւոր:

19:26: Հայեցաւ ՚ի նոսա Յիսուս՝ եւ ասէ. Առ ՚ի մարդկանէ՛ այդ անկա՛ր է, այլ առ յԱստուծոյ ամենա՛յն ինչ զօրաւոր[360]։
[360] Ոմանք. Այլ յԱստուծոյ ամենայն։
26 Յիսուս նրանց նայեց եւ ասաց. «Մարդկանց համար այդ անկարելի է, բայց Աստծու համար ամէն ինչ կարելի է»:
26 Յիսուս անոնց նայելով՝ ըսաւ. «Ատիկա մարդոց կողմէ անկարելի է, բայց Աստուծոյ կողմէ ամէն բան կարելի է»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2626: А Иисус, воззрев, сказал им: человекам это невозможно, Богу же всё возможно.
19:26  ἐμβλέψας δὲ ὁ ἰησοῦς εἶπεν αὐτοῖς, παρὰ ἀνθρώποις τοῦτο ἀδύνατόν ἐστιν, παρὰ δὲ θεῶ πάντα δυνατά.
19:26. ἐμβλέψας (Having-viewed-in) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἶπεν (it-had-said) αὐτοῖς (unto-them,"Παρὰ (Beside) ἀνθρώποις (unto-mankinds) τοῦτο (the-one-this) ἀδύνατόν (un-able) ἐστιν, (it-be) παρὰ (beside) δὲ (moreover) θεῷ (unto-a-Deity) πάντα ( all ) δυνατά . ( able )
19:26. aspiciens autem Iesus dixit illis apud homines hoc inpossibile est apud Deum autem omnia possibilia suntAnd Jesus beholding, said to them: With men this is impossible: but with God all things are possible.
26. And Jesus looking upon said to them, With men this is impossible; but with God all things are possible.
19:26. But Jesus, gazing at them, said to them: “With men, this is impossible. But with God, all things are possible.”
19:26. But Jesus beheld [them], and said unto them, With men this is impossible; but with God all things are possible.
But Jesus beheld [them], and said unto them, With men this is impossible; but with God all things are possible:

26: А Иисус, воззрев, сказал им: человекам это невозможно, Богу же всё возможно.
19:26  ἐμβλέψας δὲ ὁ ἰησοῦς εἶπεν αὐτοῖς, παρὰ ἀνθρώποις τοῦτο ἀδύνατόν ἐστιν, παρὰ δὲ θεῶ πάντα δυνατά.
19:26. aspiciens autem Iesus dixit illis apud homines hoc inpossibile est apud Deum autem omnia possibilia sunt
And Jesus beholding, said to them: With men this is impossible: but with God all things are possible.
19:26. But Jesus, gazing at them, said to them: “With men, this is impossible. But with God, all things are possible.”
19:26. But Jesus beheld [them], and said unto them, With men this is impossible; but with God all things are possible.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26 (Мк X:27; Лк XVIII:27). Смысл ответа Христа: для Бога возможно и это, т. е. и богач, преданный служению мамоне, может обратиться и усвоить себе правильный взгляд на свои богатства, усвоить себе новый евангельский принцип, т. е. на него может воздействовать благодать Божия и содействовать его обращению.
Adam Clarke: Commentary on the Bible - 1831
19:26: With men this is impossible - God alone can take the love of the world out of the human heart. Therefore the salvation of the rich is represented as possible only to him: and indeed the words seem to intimate, that it requires more than common exertions of Omnipotence to save a rich man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:26: but: Gen 18:14; Num 11:23; Job 42:2; Psa 3:8, Psa 62:11; Jer 32:27; Zac 8:6; Mar 10:27; Luk 1:37, Luk 18:27
John Gill
19:26 But Jesus beheld them,.... Looking wishfully and earnestly at them; signifying thereby, that he knew their reasonings among themselves, though they did not speak out so as to be heard by him; and that there was no reason why they should be in so much concern, as their countenances showed, or possess themselves with such fears:
and said unto them, with men this is impossible. Mark adds, "but not with God; for with God all things are possible"; to be done by him, if he will, which are consistent with the glory and perfections of his nature: for as he could, by his almighty power, if he would, reduce a camel to so small a size, as to be able to go through the eye of a needle, which, with men, is an impossible thing; so by the mighty power of his grace he can work upon a rich man's heart, in such a manner, as to take off his affections from his worldly substance, and cause him to drop his trust and confidence in it: he can so influence and dispose his mind, as to distribute his riches cheerfully among the poor, and largely, and liberally supply their wants, and even part with all, when necessity requires it: he can change his heart, and cause the desires of his soul to be after true riches of grace and glory; and bring him to see his own spiritual poverty, his need of Christ, and salvation by him; and to deny himself, take up the cross, and follow him, by submitting to his most despised ordinances, and by suffering the loss of all things for his sake; and he can carry him through a thousand snares safe to his kingdom and glory, which is Christ's sense; though the thing is impossible upon the foot of human nature, and strength, which can never effect anything of this kind: and as to what the apostles suggested concerning the safety of persons in the Messiah's kingdom, if no rich man could enter there, but should be in opposition to it; our Lord's answer implies, that though, humanly speaking, it was not possible and practicable that they, a company of poor, mean, and despicable men, should be able to stand against the united force of the great and mighty men of the earth; yet God was able to support, and uphold them, succeed, and keep them, and make them both useful and comfortable, amidst all the opposition and persecution they should meet with, until he had finished his whole will and work by them.
John Wesley
19:26 Jesus looking upon them - To compose their hurried spirits. O what a speaking look was there! Said to them - With the utmost sweetness: With men this is impossible - It is observable, he does not retract what he had said: no, nor soften it in the least degree, but rather strengthens it, by representing the salvation of a rich man as the utmost effort of Omnipotence.
19:2719:27: Յայնժամ պատասխանի՛ ետ Պե՛տրոս եւ ասէ ցնա. Աւասիկ մեք՝ թողաք զամենայն, եւ եկա՛ք զկնի քո. արդ՝ զի՞նչ լինիցի մեզ[361]։ [361] Ոմանք. Ահաւասիկ մեք։
27 Այն ժամանակ Պետրոսը պատասխան տուեց ու ասաց նրան. «Ահա՛ւասիկ, մենք թողեցինք ամէն բան եւ եկանք քո յետեւից. արդ, մենք ի՞նչ կ’ունենանք»
27 Այն ատեն Պետրոս խօսեցաւ ու ըսաւ անոր. «Ահա մենք ամէն բան թողուցինք եւ քու ետեւէդ եկանք. ուստի մեզի ի՞նչ պիտի ըլլայ»։
Յայնժամ պատասխանի ետ Պետրոս եւ ասէ ցնա. Աւասիկ մեք թողաք զամենայն եւ եկաք զկնի քո, արդ զի՞նչ լինիցի մեզ:

19:27: Յայնժամ պատասխանի՛ ետ Պե՛տրոս եւ ասէ ցնա. Աւասիկ մեք՝ թողաք զամենայն, եւ եկա՛ք զկնի քո. արդ՝ զի՞նչ լինիցի մեզ[361]։
[361] Ոմանք. Ահաւասիկ մեք։
27 Այն ժամանակ Պետրոսը պատասխան տուեց ու ասաց նրան. «Ահա՛ւասիկ, մենք թողեցինք ամէն բան եւ եկանք քո յետեւից. արդ, մենք ի՞նչ կ’ունենանք»
27 Այն ատեն Պետրոս խօսեցաւ ու ըսաւ անոր. «Ահա մենք ամէն բան թողուցինք եւ քու ետեւէդ եկանք. ուստի մեզի ի՞նչ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2727: Тогда Петр, отвечая, сказал Ему: вот, мы оставили всё и последовали за Тобою; что же будет нам?
19:27  τότε ἀποκριθεὶς ὁ πέτρος εἶπεν αὐτῶ, ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι· τί ἄρα ἔσται ἡμῖν;
19:27. Τότε (To-the-one-which-also) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) Πέτρος (a-Petros) εἶπεν (it-had-said) αὐτῷ (unto-it," Ἰδοὺ ( Thou-should-have-had-seen ,"ἡμεῖς (we) ἀφήκαμεν (we-sent-off) πάντα ( to-all ) καὶ (and) ἠκολουθήσαμέν (we-pathed-along-unto) σοι: (unto-thee) τί (what-one) ἄρα (thus) ἔσται ( it-shall-be ) ἡμῖν; (unto-us?"
19:27. tunc respondens Petrus dixit ei ecce nos reliquimus omnia et secuti sumus te quid ergo erit nobisThen Peter answering, said to him: Behold we have left all things, and have followed thee: what therefore shall we have?
27. Then answered Peter and said unto him, Lo, we have left all, and followed thee; what then shall we have?
19:27. Then Peter responded by saying to him: “Behold, we have left behind all things, and we have followed you. So then, what will be for us?”
19:27. Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?
Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore:

27: Тогда Петр, отвечая, сказал Ему: вот, мы оставили всё и последовали за Тобою; что же будет нам?
19:27  τότε ἀποκριθεὶς ὁ πέτρος εἶπεν αὐτῶ, ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι· τί ἄρα ἔσται ἡμῖν;
19:27. tunc respondens Petrus dixit ei ecce nos reliquimus omnia et secuti sumus te quid ergo erit nobis
Then Peter answering, said to him: Behold we have left all things, and have followed thee: what therefore shall we have?
19:27. Then Peter responded by saying to him: “Behold, we have left behind all things, and we have followed you. So then, what will be for us?”
19:27. Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27 (Мк X:28; Лк XVIII:28). Здесь очевидная ссылка на Мф XIX:21. Если для следования за Христом нужно было оставить все, то Петр и другие ученики это именно и сделали. Порядок их действий был именно таков, какой указан Самим Христом в 21 стихе. Сначала оставление всего, а потом следование за Христом. Апостолы, правда, не походили на богатого юношу; у них не было большого имения. Но если принять, что степени богатства бывают разные, что один бывает богат, имея в запасе сто рублей, тогда как другой бывает беден и при тысячах, то Петр имел полное право утверждать, что ученики не только оставили все, но даже оставили и все свои богатства.
Adam Clarke: Commentary on the Bible - 1831
19:27: We have forsaken all - "A poor all," says one, "a parcel of rotten nets." No matter - they were their All, whether rotten or sound; besides, they were the all they got their bread by; and such an all as was quite sufficient for that purpose: and let it be observed, that that man forsakes much who reserves nothing to himself, and renounces all expectations from this world, taking God alone for his portion. See Mat 4:20.
To forsake all, without following Christ, is the virtue of a philosopher. To follow Christ in profession, without forsaking all, is the state of the generality of Christians. But to follow Christ and forsake all, is the perfection of a Christian.
What shall we have therefore? - Τι αρα εϚαι ημιν, What Reward shall we get? This Kypke proves to be the meaning of the words from some of the best Greek writers.
Albert Barnes: Notes on the Bible - 1834
19:27
We have forsaken all - Probably nothing but their fishing-nets, small boats, and cottages.
But they were their all - their living, their home; and, forsaking them, they had as really shown their sincerity as though they had possessed the gold of Ophir and lived in the palaces of kings.
What shall we have, therefore? - We have done as thou didst command this young man to do. What reward may we expect for it?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:27: we have forsaken: Mat 4:20-22, Mat 9:9; Deu 33:9; Mar 1:17-20, Mar 2:14, Mar 10:28; Luk 5:11, Luk 5:27, Luk 5:28, Luk 14:33; Luk 18:28; Phi 3:8
what: Mat 20:10-12; Luk 15:29; Co1 1:29, Co1 4:7
John Gill
19:27 Then answered Peter and said unto him,.... Peter observing what Christ said to the young man, bidding him sell all that he had, and give to the poor, and he should have treasure in heaven, and come and follow him, lays hold on it, and addresses him in the following manner,
behold, we have forsaken all, and followed thee. Though their worldly substance was not so large as the young man's, they had not such estates to sell, nor that to give to the poor, he had; yet all that they had they left for Christ's sake, their parents, wives, children, houses, and worldly employments, by which they supported themselves and families; and became the disciples and followers of Christ, embraced his doctrines, submitted to his commands, imitated him in the exercise of grace, and discharge of duty, denying themselves, and suffering many hardships on his account: wherefore it is asked,
what shall we have therefore? what reward for all this? what part in the Messiah's kingdom? or what treasure in heaven?
19:2819:28: Ասէ ցնոսա Յիսուս. Ամէն ասե՛մ ձեզ. զի դուք որ եկիք զկնի իմ, ՚ի միւսանգա՛մ գալստեան՝ յորժամ նստցի՛ Որդի մարդոյ յաթոռ փառաց իւրոց. նստջի՛ք եւ դուք յերկոտասան աթոռ՝ դատե՛լ զերկոտասան ազգ Իսրայէլի[362]։ [362] Ոմանք. Ազգն Իսրայէլի։
28 Յիսուս նրանց ասաց. «Ճշմարիտ եմ ասում ձեզ, թէ դուք, որ եկաք իմ յետեւից, երկրորդ գալստեան, երբ որ մարդու Որդին իր փառքի աթոռին կը նստի, դուք էլ կը նստէք տասներկու աթոռների վրայ՝ դատելու Իսրայէլի տասներկու ցեղերին
28 Ըսաւ անոնց Յիսուս. «Ճշմարիտ կ’ըսեմ ձեզի թէ դուք որ իմ ետեւէս եկաք, միւս անգամ գալուստին* երբ Որդին մարդոյ իր փառաց աթոռը նստի, դուք ալ տասներկու աթոռներու վրայ պիտի նստիք՝ Իսրայէլի տասներկու ցեղերը դատելու։
Ասէ ցնոսա Յիսուս. Ամէն ասեմ ձեզ զի դուք որ եկիք զկնի իմ, [65]ի միւսանգամ գալստեան``, յորժամ նստցի Որդի մարդոյ յաթոռ փառաց իւրոց, նստջիք եւ դուք յերկոտասան աթոռ` դատել զերկոտասան ազգն Իսրայելի:

19:28: Ասէ ցնոսա Յիսուս. Ամէն ասե՛մ ձեզ. զի դուք որ եկիք զկնի իմ, ՚ի միւսանգա՛մ գալստեան՝ յորժամ նստցի՛ Որդի մարդոյ յաթոռ փառաց իւրոց. նստջի՛ք եւ դուք յերկոտասան աթոռ՝ դատե՛լ զերկոտասան ազգ Իսրայէլի[362]։
[362] Ոմանք. Ազգն Իսրայէլի։
28 Յիսուս նրանց ասաց. «Ճշմարիտ եմ ասում ձեզ, թէ դուք, որ եկաք իմ յետեւից, երկրորդ գալստեան, երբ որ մարդու Որդին իր փառքի աթոռին կը նստի, դուք էլ կը նստէք տասներկու աթոռների վրայ՝ դատելու Իսրայէլի տասներկու ցեղերին
28 Ըսաւ անոնց Յիսուս. «Ճշմարիտ կ’ըսեմ ձեզի թէ դուք որ իմ ետեւէս եկաք, միւս անգամ գալուստին* երբ Որդին մարդոյ իր փառաց աթոռը նստի, դուք ալ տասներկու աթոռներու վրայ պիտի նստիք՝ Իսրայէլի տասներկու ցեղերը դատելու։
zohrab-1805▾ eastern-1994▾ western am▾
19:2828: Иисус же сказал им: истинно говорю вам, что вы, последовавшие за Мною, --в пакибытии, когда сядет Сын Человеческий на престоле славы Своей, сядете и вы на двенадцати престолах судить двенадцать колен Израилевых.
19:28  ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, ἀμὴν λέγω ὑμῖν ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι, ἐν τῇ παλιγγενεσίᾳ, ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ ἰσραήλ.
19:28. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ὑμεῖς (ye) οἱ (the-ones) ἀκολουθήσαντές ( having-pathed-along-unto ) μοι (unto-me) ἐν (in) τῇ (unto-the-one) παλινγενεσίᾳ, (unto-a-furthered-becoming-unto,"ὅταν (which-also-ever) καθίσῃ (it-might-have-sat-down-to,"ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind,"ἐπὶ (upon) θρόνου (of-a-throne) δόξης (of-a-recognition) αὐτοῦ, (of-it," καθήσεσθε ( ye-shall-sit-down ) καὶ (and) ὑμεῖς (ye) ἐπὶ (upon) δώδεκα (to-two-ten) θρόνους (to-thrones) κρίνοντες ( separating ) τὰς (to-the-ones) δώδεκα (to-two-ten) φυλὰς (to-tribings) τοῦ (of-the-one) Ἰσραήλ. (of-an-Israel)
19:28. Iesus autem dixit illis amen dico vobis quod vos qui secuti estis me in regeneratione cum sederit Filius hominis in sede maiestatis suae sedebitis et vos super sedes duodecim iudicantes duodecim tribus IsrahelAnd Jesus said to them: Amen I say to you, that you who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats judging the twelve tribes of Israel.
28. And Jesus said unto them, Verily I say unto you, that ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
19:28. And Jesus said to them: “Amen I say to you, that at the resurrection, when the Son of man shall sit on the seat of his majesty, those of you who have followed me shall also sit on twelve seats, judging the twelve tribes of Israel.
19:28. And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel:

28: Иисус же сказал им: истинно говорю вам, что вы, последовавшие за Мною, --в пакибытии, когда сядет Сын Человеческий на престоле славы Своей, сядете и вы на двенадцати престолах судить двенадцать колен Израилевых.
19:28  ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, ἀμὴν λέγω ὑμῖν ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι, ἐν τῇ παλιγγενεσίᾳ, ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ ἰσραήλ.
19:28. Iesus autem dixit illis amen dico vobis quod vos qui secuti estis me in regeneratione cum sederit Filius hominis in sede maiestatis suae sedebitis et vos super sedes duodecim iudicantes duodecim tribus Israhel
And Jesus said to them: Amen I say to you, that you who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats judging the twelve tribes of Israel.
19:28. And Jesus said to them: “Amen I say to you, that at the resurrection, when the Son of man shall sit on the seat of his majesty, those of you who have followed me shall also sit on twelve seats, judging the twelve tribes of Israel.
19:28. And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28 (Лк XXII:28-30, где речь отличается другим характером и в другой связи), Слово «пакибытие» показывает, что новое существование людей непременно настанет в таком или ином виде. Земное состояние есть одно бытие; за гробом — другое. Это последнее и есть «пакибытие». Слово это (palingenesia — так правильно, но не paliggenesia) употреблено только два раза в Новом Завете, здесь у Матфея и еще Тит III:5. Выражения «сядет», «сядете», конечно, образные, и их нельзя понимать в буквальном смысле. Слово «судить» также образное, подразумевает, по семитическому употреблению «господство», «власть» (ср. Откр. XX:4). Относительно того, будет ли причислен к судьям и Иуда, которому также были сказаны эти слова, встречается много заметок у древних и новых экзегетов. «Итак что же? — спрашивает Златоуст, — и Иуда будет сидеть на престоле? Нет». «Я обещаю награду только достойному. Беседуя с учениками Своими, Он не без условия дал обещание; не сказал просто: вы, но присовокупил еще: шедшие по Мне, чтобы и Иуду отвергнуть, и тех, которые после имели обратиться к Нему, привлечь, — эти слова Его относились не к ученикам одним, и не к Иуде, который впоследствии времен сделался недостойным Его обещания». Феофилакт добавляет, что Спаситель здесь говорит «о тех, которые последовали за Ним до конца, а Иуда не остался таковым». — Выражение «судить двенадцать колен Израилевых», очевидно, образное и не может быть понимаемо в точном смысле.
Adam Clarke: Commentary on the Bible - 1831
19:28: Ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of his glory, etc. - The punctuation which I have observed here, is that which is followed by the most eminent critics: the regeneration is thus referred to the time when Jesus shall sit on the throne of his glory, and not to the time of following him, which is utterly improper.
The regeneration, παλιγγενεσια. Some refer this to the time in which the new heavens and the new earth shall be created, and the soul and body united. The Pythagoreans termed that παλιγγενεσια, when, according to their doctrine of the transmigration or metempsychosis, the soul entered into a new body, and got into a new state of being. Clement, in his Epistle to the Corinthians, calls the restoration of the world, after the deluge, by the same name.
Judging the twelve tribes - From the parallel place, Luk 22:28-30, it is evident that sitting on thrones, and judging the twelve tribes, means simply obtaining eternal salvation, and the distinguishing privileges of the kingdom of glory, by those who continued faithful to Christ in his sufferings and death.
Judging, κρινοντες. Kypke has shown that κρινεσθαι is to be understood in the sense of governing, presiding, holding the first or most distinguished place. Thus, Gen 49:16, Dan shall Judge his people, i.e. shall preside in, or rule over them; shall occupy a chief place among the tribes. It is well known that the Judges among the Jews were moderators, captains, chief, or head men. The sense therefore of our Lord's words appears to be, that these disciples should have those distinguished seats in glory which seem to belong peculiarly to the first confessors and martyrs. See Th1 4:14, Th1 4:16, and particularly Rev 20:4-6.
The last-quoted passage brings into view the doctrine of the Millennium, when Jesus, after having formed the new heavens and the new earth, shall reign here gloriously among his ancients 365,000 years; for the thousand years referred to above are certainly prophetical years, in which, it is well known, each day stands for a year.
Others, of no mean note, are of opinion that the regeneration means the conversion of men by the preaching of the Gospel - that sitting on twelve thrones signifies the state of eminent dignity to which the apostles should be raised - and that judging the twelve tribes of Israel, means no more than exercising authority in the Church, and dispensing laws to the people of God. But I confess I do not see the propriety of this application of the terms, as the following verse seems to fix the meaning mentioned above.
Albert Barnes: Notes on the Bible - 1834
19:28
Verily I say unto you - Jesus in this verse declares the reward which they would have.
They were not to look for it now, but in a future period.
That ye which have followed me, in the regeneration - This word occurs but once elsewhere in the New Testament, Tit 3:5. It literally means a new birth, or being born again. Applied to man, it denotes the great change when the heart is renewed, or when the sinner begins to be a Christian. This is its meaning, clearly, in the passage referred to in Titus; but this meaning cannot be applied here. Christ was not born again, and in no proper sense could it be said that they had followed him in the new birth; but the word also means any great change, or a restoration of things to a former state or to a better state. In this sense it is probably used here. It refers to that great Rev_olution - that restoration of order in the universe - that universal new birth which will occur when the dead shall rise, and all human things shall be changed, and a new order of things shall start up out of the ruins of the old, when the Son of man shall come to judgment. The passage, then, should be read, "Ye which have followed me shall, as a reward in the great day of the resurrection of the dead, and of forming the new and eternal order of things - the day of judgment, the regeneration - be signally honored and blessed.
When the Son of man shall sit in the throne of his glory - That is, to judge the world. "Throne of glory" means glorious throne or a splendid throne. It is not to be taken literally, but is used to denote his character as a king and judge, and to signify the great dignity and majesty which will be displayed by him. See Mat 24:30; Mat 26:64; Act 1:11; Act 17:31.
Sit upon twelve thrones - This is figurative. To sit on a throne denotes power and honor, and means here that they would be distinguished above others, and be more highly honored and rewarded.
Judging the twelve tribes of Israel - Jesus will be the Judge of quick and dead. He only is qualified for it, and the Father hath given all judgment to the Son, Joh 5:22. To be a judge denotes rank, authority, power. The ancient judges of Israel were people of distinguished courage, patriotism, honor, and valor. Hence, the word comes to denote not so much an actual exercise of the power of passing judgment, as the honor attached to the office; and as earthly kings have those around them dignified with honors and office - counselors and judges, so Christ says that his apostles will occupy the same relative station in the great day. They will be honored by him, and by all, as apostles, as having, in the face of persecution, left all; as having laid the foundations of his church, and endured all the persecutions of the world.
The twelve tribes of Israel - This was the number of the ancient tribes. By this name the people of God were denoted. By this name Jesus here denotes his redeemed people. See also Jam 1:1, where Christians are called the twelve tribes. Here it means also, not the Jews, not the world, not the wicked, not that the apostles are to pronounce sentence on the enemies of God, but the people of God, the redeemed. Among them Jesus says his apostles will be honored in the day of judgment, as earthly kings place in posts of office and honor those who have signally served them. Compare the notes at Co1 6:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:28: in the regeneration: Isa 65:17, Isa 66:22; Act 3:21; Pe2 3:13; Rev 21:5
when: Mat 16:27, Mat 25:31; Th2 1:7-10; Rev 20:11-15
ye also: Mat 20:21; Luk 22:28-30; Co1 6:2, Co1 6:3; Ti2 2:12; Rev 2:26, Rev 2:27, Rev 3:21
the twelve: Exo 15:27, Exo 24:4, Exo 28:21; Lev 24:5; Jos 3:12; Kg1 18:31; Ezr 6:17; Rev 7:4; Rev 12:1, Rev 21:12-14, Rev 22:2
Geneva 1599
19:28 (7) And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the (q) regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
(7) It is not lost, that is neglected for God's sake.
(q) The regeneration is understood to mean that day when the elect will begin to live a new life, that is to say, when they will enjoy the heavenly inheritance, both in body and soul.
John Gill
19:28 And Jesus said unto them,.... To all the disciples whom Peter represented;
verily I say unto you: the thing being something very considerable, and of great moment, Christ uses the asseveration he sometimes does in such cases:
that ye which have followed me. Christ does not deny that they had forsaken all for his sake, nor does he despise it, because it was but little they left, though he does not repeat it; but only takes notice of their following him, which, including their faith in him, their profession of him, and subjection to him, was a much greater action, and of more importance that the other, and therefore is only mentioned, and which our Lord confirms:
in the regeneration. This clause is so placed, that it may be read in connection with the preceding words, and be understood of the disciples following Christ in the regeneration; meaning, not the grace of regeneration, in which they could not be said, with propriety, to follow Christ; and one of them was never a partaker of it: but the new state of things, in the church of God, which was foretold, and is called the time of reformation, or setting all things right, which began upon the sealing up the law, and the prophets, and the ministry of John the Baptist, and of Christ; who both, when they began to preach, declared, that this time, which they call the kingdom of heaven, was at hand, just ushering in. Now the twelve apostles followed Christ herein: they believed, and professed him to be the Messiah; they received, what the Jews called, his new doctrine, and preached it to others; they submitted to the new ordinance of baptism, and followed Christ, and attended him wherever he went, working miracles, preaching the Gospel, and reforming the minds and manners of men. Now this new dispensation is called the regeneration, and which more manifestly took place after our Lord's resurrection, and ascension, and the pouring down of the Spirit; wherefore the phrase may be connected with the following words,
when the Son of man shall sit in the throne of his glory in the regeneration; not in the resurrection of the dead, or at the last judgment, but in this new state of things, which now began to appear with another face: for the apostles having a new commission to preach the Gospel to all the world; and being endued with power from on high for such service, in a short time went every where preaching the word, with great success. Gentiles were converted, as well as Jews, and both brought into a Gospel church state; the ceremonies of the old law being abolished, were disused; and the ordinances of baptism, and the Lord's supper, every where practised; old things passed away, and all things became new: agreeably to this the Syriac version renders the phrase, , "in the new world"; and so the Persic. The Arabic reads it, "in the generation", or "age to come"; which the Jews so often call the world, or age to come, the kingdom of the Messiah, the Gospel dispensation.
When the Son of man shall sit in the throne of his glory, or glorious throne; as he did when he ascended into heaven, and sat down at the right hand of God; and was then exalted as a prince, and made, or declared to be Lord and Christ; and was crowned in human nature, with honour, and glory, and angels, principalities, and powers, made subject to him:
ye also shall sit upon twelve thrones: for though Judas fell from his apostleship, yet Matthias was chosen in his room, and took his place, and made up the number twelve; a metaphorical phrase, setting forth the honour, dignity, and authority of their office and ministry, by which they should be
judging the twelve tribes of Israel; doctrinally and practically; by charging them with the sin of crucifying Christ, condemning them for their unbelief, and rejection of him, denouncing the wrath of God, and the heaviest judgments that should fall upon them, as a nation, for their sin; and by turning from them to the Gentiles, under which judgment they continue to this day. So the doctors among the Jews are represented as sitting and judging others: of "the potters", in 1Chron 4:23 they say (l),
"these are the disciples of the law, or the lawyers, for whose sake the world is created, "who sit in judgment", and establish the world; and build, and perfect the ruins of the house of Israel.''
(l) Targuru in 1 Chron. iv. 23.
John Wesley
19:28 In the renovation - In the final renovation of all things: Ye shall sit - In the beginning of the judgment they shall stand, 2Cor 5:10. Then being absolved, they shall sit with the Judge, 1Cor 6:2 On twelve thrones - So our Lord promised, without expressing any condition: yet as absolute as the words are, it is certain there is a condition implied, as in many scriptures, where none is expressed. In consequence of this, those twelve did not sit on those twelve thrones: for the throne of Judas another took, so that he never sat thereon.
19:2919:29: Եւ ամենայն որ ոք եթող զտուն, կամ զեղբարս, կամ զքորս, կամ զհայր, կամ զմայր, կամ զկին, կամ զորդիս, կամ զագարակս վասն անուան իմոյ, հարիւրապատի՛կ առցէ՝ եւ զկեանսն յաւիտենականս ժառանգեսցէ[363]։ [363] Ոմանք. Եւ ամենայն ոք որ ե՛՛։
29 Եւ ամէն ոք, որ թողել է տուն կամ եղբայրներ, կամ քոյրեր, կամ հայր, կամ մայր, կամ կին[25], կամ որդիներ, կամ ագարակներ՝ իմ անուան համար, հարիւրապատիկ պիտի ստանայ եւ յաւիտենական կեանքը պիտի ժառանգի [25] 25. Յուն. լաւ բն. չունեն կամ կին բառերը:
29 Ով որ թողուց տուներ կամ եղբայրներ կամ քոյրեր կամ հայր կամ մայր կամ կին կամ որդիներ կամ արտեր իմ անուանս համար, հարիւրապատիկ պիտի առնէ եւ յաւիտենական կեանքը պիտի ժառանգէ։
Եւ ամենայն որ ոք եթող զտուն կամ զեղբարս կամ զքորս կամ զհայր կամ զմայր կամ զկին կամ զորդիս կամ զագարակս վասն անուան իմոյ` հարիւրապատիկ առցէ, եւ զկեանսն յաւիտենականս ժառանգեսցէ:

19:29: Եւ ամենայն որ ոք եթող զտուն, կամ զեղբարս, կամ զքորս, կամ զհայր, կամ զմայր, կամ զկին, կամ զորդիս, կամ զագարակս վասն անուան իմոյ, հարիւրապատի՛կ առցէ՝ եւ զկեանսն յաւիտենականս ժառանգեսցէ[363]։
[363] Ոմանք. Եւ ամենայն ոք որ ե՛՛։
29 Եւ ամէն ոք, որ թողել է տուն կամ եղբայրներ, կամ քոյրեր, կամ հայր, կամ մայր, կամ կին[25], կամ որդիներ, կամ ագարակներ՝ իմ անուան համար, հարիւրապատիկ պիտի ստանայ եւ յաւիտենական կեանքը պիտի ժառանգի
[25] 25. Յուն. լաւ բն. չունեն կամ կին բառերը:
29 Ով որ թողուց տուներ կամ եղբայրներ կամ քոյրեր կամ հայր կամ մայր կամ կին կամ որդիներ կամ արտեր իմ անուանս համար, հարիւրապատիկ պիտի առնէ եւ յաւիտենական կեանքը պիտի ժառանգէ։
zohrab-1805▾ eastern-1994▾ western am▾
19:2929: И всякий, кто оставит домы, или братьев, или сестер, или отца, или мать, или жену, или детей, или земли, ради имени Моего, получит во сто крат и наследует жизнь вечную.
19:29  καὶ πᾶς ὅστις ἀφῆκεν οἰκίας ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ πατέρα ἢ μητέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν τοῦ ὀνόματός μου ἑκατονταπλασίονα λήμψεται καὶ ζωὴν αἰώνιον κληρονομήσει.
19:29. καὶ (And) πᾶς (all) ὅστις (which-a-one) ἀφῆκεν (it-sent-off) οἰκίας (to-housings-unto) ἢ (or) ἀδελφοὺς ( to-brethrened ) ἢ (or) ἀδελφὰς ( to-brethrened ) ἢ (or) πατέρα (to-a-father) ἢ (or) μητέρα (to-a-mother) ἢ (or) τέκνα (to-producees) ἢ (or) ἀγροὺς (to-fields) ἕνεκεν (in-out-in) τοῦ (of-the-one) ἐμοῦ (of-ME) ὀνόματος, (of-a-name," πολλαπλασίονα ( to-much-fold-belonged ) λήμψεται ( it-shall-take ) καὶ (and) ζωὴν (to-a-lifing) αἰώνιον (to-aged-belonged) κληρονομήσει. (it-shall-lot-parcelee-unto)
19:29. et omnis qui reliquit domum vel fratres aut sorores aut patrem aut matrem aut uxorem aut filios aut agros propter nomen meum centuplum accipiet et vitam aeternam possidebitAnd every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall receive an hundredfold, and shall possess life everlasting.
29. And every one that hath left houses, or brethren, or sisters, or father, or mother, or children, or lands, for my name’s sake, shall receive a hundredfold, and shall inherit eternal life.
19:29. And anyone who has left behind home, or brothers, or sisters, or father, or mother, or wife, or children, or land, for the sake of my name, shall receive one hundred times more, and shall possess eternal life.
19:29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life.
And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name' s sake, shall receive an hundredfold, and shall inherit everlasting life:

29: И всякий, кто оставит домы, или братьев, или сестер, или отца, или мать, или жену, или детей, или земли, ради имени Моего, получит во сто крат и наследует жизнь вечную.
19:29  καὶ πᾶς ὅστις ἀφῆκεν οἰκίας ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ πατέρα ἢ μητέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν τοῦ ὀνόματός μου ἑκατονταπλασίονα λήμψεται καὶ ζωὴν αἰώνιον κληρονομήσει.
19:29. et omnis qui reliquit domum vel fratres aut sorores aut patrem aut matrem aut uxorem aut filios aut agros propter nomen meum centuplum accipiet et vitam aeternam possidebit
And every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall receive an hundredfold, and shall possess life everlasting.
19:29. And anyone who has left behind home, or brothers, or sisters, or father, or mother, or wife, or children, or land, for the sake of my name, shall receive one hundred times more, and shall possess eternal life.
19:29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29 (Мк X:29-30; Лк XVIII:29-30). Любовь ко Христу ставится выше любви к земным приобретениям и родственным связям. Этот стих, впрочем, не следует, по-видимому, понимать в строго буквальном смысле, так как это было бы несогласно не только с учением Христа, но и с собственными Его действиями (см., напр., Ин XIX:26 и проч.). Любовь ко Христу придает особый смысл как земным приобретениям, так и родственным связям.
Adam Clarke: Commentary on the Bible - 1831
19:29: Shall receive a hundredfold - Viz. in this life, in value, though perhaps not in kind; and in the world to come everlasting life. A glorious portion for a persevering believer! The fullness of Grace here, and the fullness of Glory hereafter! See on Mar 10:30 (note).
Albert Barnes: Notes on the Bible - 1834
19:29
And every one that hath forsaken houses ... - In the days of Jesus, those who followed him were obliged, generally, to forsake houses and home, and to attend him.
In our time it is not often required that we should literally leave them, except when the life is devoted to him among the pagan; but it is always required that we love them less than we do him, that we give up all that is inconsistent with religion, and that we be ready to give up all when he demands it.
For my name's sake - From attachment to me. Mark adds, "and for the gospel's;" that is, from obedience to the requirements of the gospel, and love for the service of the gospel.
Shall receive a hundred-fold - Mark says "a hundred-fold now in this time, houses, and brethren, and sisters," etc. A hundred-fold means a hundred times as much. This is not to be understood literally, but that he will give what will be worth 100 times as much in the peace, and joy, and rewards of religion. It is also literally true that no man's temporal interest is injured by the love of God. Mark adds, "with persecutions." These are not promised as a part of the reward; but amid their trials and persecutions they should find reward and peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:29: every: Mat 16:25; Mar 10:29, Mar 10:30; Luk 18:29, Luk 18:30; Co1 2:9
or brethren: Mat 8:21, Mat 8:22, Mat 10:37, Mat 10:38; Luk 14:26; Co2 5:16; Phi 3:8
my: Mat 5:11, Mat 10:22; Luk 6:22; Joh 15:19; Act 9:16; Pe1 4:14; Jo3 1:7
an: Mat 13:8, Mat 13:23
inherit: Mat 19:16, Mat 25:34, Mat 25:46
John Gill
19:29 And everyone that hath forsaken houses,.... Not only the then disciples of Christ, but any other believer in him, whether at that time, or in any age, that should be called to quit their habitations, or leave their dearest relations, friends, and substance: as
brethren or sisters, or father or mother, or wife or children, lands, for my name's sake; or, as in Luke, "for the kingdom of God's sake"; that is, for the sake of the Gospel, and a profession of it. Not that believing in Christ, and professing his name, do necessarily require a parting with all worldly substance, and natural relations, but when these things stand in competition with Christ, he is to be loved and preferred before them; and believers are always to be ready to part with them for his sake, when persecution arises, because of the word. All these things are to be relinquished, rather than Christ, and his Gospel; and such who shall be enabled, through divine grace, to do so,
shall receive an hundred fold: Mark adds, "now in this time"; and Luke likewise, "in this present time", in this world; which may be understood either in spiritual things, the love of God, the presence of Christ, the comforts of the Holy Ghost, the communion of saints, and the joys and pleasures felt in the enjoyment of these things, being an hundred times more and better to them, than all they have left or lost for Christ's sake; or in temporal things, so in Mark it seems to be explained, that such shall now receive an hundred fold,
even houses and brethren, and sisters and mothers, and children and lands; not that they should receive, for the leaving of one house, an hundred houses; or for forsaking one brother, an hundred brethren, &c. which last indeed might be true, as to a spiritual relation; but that the small pittance of this world's goods, and the few friends they should have "with persecutions" along with them, and amidst them, should be so sweetened to them, with the love and presence of God, that these should be more and better to them than an hundred houses, fields, and friends, without them:
and shall inherit everlasting life. The other evangelists add, "in the world to come", which is infinitely best of all; for this is an inheritance incorruptible, undefiled, which fades not away, reserved in the heavens, when all other inheritances are corruptible, defiled, fading and perishing; houses fall, relations die, friends fail, and lands and estates do not continue for ever: they then have the best of it, who being called, in providence, to quit all terrene enjoyments for Christ's sake, are favoured with his presence here, and shall enjoy eternal glory and happiness with him in another world.
John Wesley
19:29 And every one - In every age and country; not you my apostles only; That hath forsaken houses, or brethren, or wife, or children - Either by giving any of them up, when they could not be retained with a clear conscience or by willingly refraining from acquiring them: Shall receive a hundred - fold - In value, though not in kind, even in the present world.
19:3019:30: Բազո՛ւմք եղիցին առաջինք յետինք, եւ յետինք առաջինք։
30 Շատ առաջիններ վերջին պիտի լինեն, եւ վերջիններ՝ առաջին»:
30 Բայց շատ առաջիններ պիտի ըլլան յետին եւ յետիններ՝ առաջին»։
Բազումք եղիցին առաջինք յետինք, եւ յետինք` առաջինք:

19:30: Բազո՛ւմք եղիցին առաջինք յետինք, եւ յետինք առաջինք։
30 Շատ առաջիններ վերջին պիտի լինեն, եւ վերջիններ՝ առաջին»:
30 Բայց շատ առաջիններ պիտի ըլլան յետին եւ յետիններ՝ առաջին»։
zohrab-1805▾ eastern-1994▾ western am▾
19:3030: Многие же будут первые последними, и последние первыми.
19:30  πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ ἔσχατοι πρῶτοι.
19:30. Πολλοὶ ( Much ) δὲ (moreover) ἔσονται ( they-shall-be ) πρῶτοι ( most-before ) ἔσχατοι ( most-bordered ) καὶ (and) ἔσχατοι ( most-bordered ) πρῶτοι . ( most-before )
19:30. multi autem erunt primi novissimi et novissimi primiAnd many that are first, shall be last: and the last shall be first.
30. But many shall be last first; and first last.
19:30. But many of those who are first shall be last, and the last shall be first.”
19:30. But many [that are] first shall be last; and the last [shall be] first.
But many [that are] first shall be last; and the last [shall be] first:

30: Многие же будут первые последними, и последние первыми.
19:30  πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ ἔσχατοι πρῶτοι.
19:30. multi autem erunt primi novissimi et novissimi primi
And many that are first, shall be last: and the last shall be first.
19:30. But many of those who are first shall be last, and the last shall be first.”
19:30. But many [that are] first shall be last; and the last [shall be] first.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
30 (Мк X:31; Лк XIII:30 — в другой связи). Смысл этого стиха объясняется дальнейшею притчею о работниках в винограднике.
Adam Clarke: Commentary on the Bible - 1831
19:30: But many that are first, etc. - The Jews, who have been the first and most distinguished people of God, will in general reject the Gospel of my grace, and be consequently rejected by me. The Gentiles, who have had no name among the living, shall be brought to the knowledge of the truth, and become the first, the chief, and most exalted people of God. That this prediction of our Lord has been literally fulfilled, the present state of the Christian and Jewish Churches sufficiently proves. To illustrate this fully, and to demonstrate that the Jews and Gentiles were now put on an equal footing by the Gospel, our Lord speaks the following parable, which has been unhappily divided from its connection by making it the beginning of a new chapter.
Albert Barnes: Notes on the Bible - 1834
19:30
This verse should have been connected with the following chapter
The parable there spoken is expressly to illustrate this sentiment. See it explained in the notes at Mat 20:16.
Remarks On Matthew 19
1. We should not throw ourselves unnecessarily in the way of the enemies of religion, Mat 19:1. Jesus, to avoid the dangers to which he was exposed, left Jerusalem, and passed over to the other side of the Jordan. If duty calls us to remain in the presence of our enemies and the enemies of religion, we should do it. If we can do them good, we should do it. If our presence will only provoke them to anger and bitterness, then we should turn aside. Compare the notes at Mat 10:23.
2. People will seek every occasion to ensnare Christians, Mat 19:3. Questions will be proposed with great art, and with an appearance of sincerity, only for the purpose of leading them into difficulty. Cunning men know well how to propose such questions, and triumph much when they have perplexed believers. This is often the boast of people of some standing, who think they accomplish the great purposes of their existence if they can confound other people, and think it signal triumph if they can make others as miserable as themselves.
3. We should not refuse to answer such persons with mildness, when the Bible has settled the question, Mat 19:4-6. Jesus answered a captious question, proposed on purpose to ensnare him. We may often do much to confound the enemies of religion, and to recommend it, when without passion we hear their inquiries, and deliberately inform them that the question has been settled by God. We had better, however, far better, say nothing in reply, than to answer in anger or to show that we are irritated. All the object of the enemy is gained if he can make us angry.
4. People will search and pervert the Bible for authority to indulge their sins and to perplex Christians, Mat 19:7. No device is more common than to produce a passage of Scripture known to be misquoted or perverted, yet plausible, for the purpose of perplexing Christians. In such cases, the best way, often, is to say nothing. If unanswered, people will be ashamed of it; if answered, they gain their point, and are ready for debate and abuse.
5. We learn from this chapter that there is no union so intimate as the marriage connection, Mat 19:6. Nothing is so tender and endearing as this union appointed by God for the welfare of man.
6. This union should not be entered into slightly or rashly. It involves all the happiness of this life and much of that to come. The union demands:
(1) congeniality of feeling and disposition;
(2) of rank or standing in life;
(3) of temper;
(4) similarity of acquirements;
(5) of age;
(6) of talent;
(7) intimate acquaintance.
It should also be a union on religious feelings and opinions:
(1) because religion is more important than anything else;
(2) because it will give more happiness in the married life than anything else;
(3) because where one only is pious, there is danger that the religion of the other will be obscured and blighted;
(4) because no prospect is so painful as that of eternal separation;
(5) because it is paganish, brutal, and mad, to partake the gifts of God in a family and offer no thanksgiving; inexpressibly wicked to live from day to day as if there were no God, no heaven, no hell;
(6) because death is near, and nothing will soothe the pangs of parting but the hope of meeting in the resurrection of the just.
7. No human legislature has a right to declare divorces except in one single case, Mat 19:9. If they do, they are accessories to the crime that may follow, and presume to legislate where God has legislated before them.
8. Those thus divorced, or pretended to be divorced, and marrying again, are, by the declaration of Jesus Christ, living in adultery, Mat 19:9. It is no excuse to say that the law of the land divorced them. The law had no such right. If all the legislatures of the world were to say that it was lawful for a man to steal or to commit murder, it would not make it so, and, in spite of human permission, God would hold a man answerable for theft and murder. So, also, of adultery.
9. The marriage union demands kindness and love, Mat 19:6. The husband and the wife are one. Love to each other is love to a second self. Hatred, and anger, and quarrels are against ourselves. The evils and quarrels in married life will descend on ourselves, and be gall and wormwood in our own cup.
10. Infants may be brought to Jesus to receive his blessing, Mat 19:12-15. While on earth, he admitted them to his presence and blessed them with his prayers. If they might be brought then, they may be brought now. Their souls are as precious; their dangers are as great; their salvation is as important. A parent should require the most indubitable evidence that Jesus will not receive his offspring, and will be displeased if the offering is made, to deter him from this inestimable privilege.
11. If children may be brought, they should be brought. It is the solemn duty of a parent to seize upon all possible means of benefiting his children, and of presenting them to God to implore his blessing. In family prayer, in the sanctuary, and in the ordinance of baptism, the blessing of the Redeemer should be sought early and constantly on their precious and immortal souls.
12. Earnestness and deep anxiety are proper in seeking salvation, Mat 19:16. The young man came running; he kneeled. It was not form and ceremony; it was life and reality. Religion is a great subject. Salvation is important beyond the power of language to express. Eternity is near, and damnation thunders along the path of the guilty. The sinner must be saved soon, or die foRev_er. He cannot be too earnest. He cannot press with too great haste to Jesus. He should come running, and kneeling, and humbled, and lifting the agonizing cry, "What must I do to be saved?"
13. We should come young, Mat 19:20. No one can come too young. God has the first claim on our affections. He made us, he keeps us, he provides for us, and it is right that we should give our first affections to him. No one who has become a Christian ever yet felt that he had become one too young. No young person that has given his heart to the Redeemer ever yet regretted it. They may give up the frivolous world to do it; they may leave the circles of the dance and the song; they may be exposed to contempt and persecution, but no matter. He who becomes a true Christian, no matter of what age or rank, blesses God that he was inclined to do it, and the time never can come when for one moment he will regret it. Why, then, will not the young give their hearts to the Saviour, and do that which they know they never can for one moment regret?
14. It is no dishonor for those who hold offices, and who are people of rank, to inquire on the subject of religion, Luk 18:18. Men of rank often suppose that it is only the weak, the credulous, and the ignorant that ever feel any anxiety about religion. Never was a greater mistake. It has been only profligate, and weak, and ignorant people that have been thoughtless. Two-thirds of all the profound investigations of the world have been on this very subject. The wisest and best of the pagans have devoted their lives to inquire about God and their own destiny. So in Christian lands. Were Bacon, Newton, Locke, Milton, Hale, and Boerhaave men of weak minds? Yet their deepest thoughts and most anxious inquiries were on this very subject. So in our own land. Were Washington, Ames, Henry, Jay, and Rush men of weak minds? Yet they were professed believers in Revelation. And yet young men of rank, and wealth, and learning often think that they show great independence in refusing to think of what occupied the profound attention of these men, and fancy they are great only by refusing to tread in their steps. Never was a greater or more foolish mistake. If anything demands attention, it is, surely, the inquiry whether we are to be happy foRev_er, or wretched; whether there is a God and Saviour; or whether we are "in a forsaken and fatherless world."
15. It is as important for the rich to seek religion as the poor, Mat 19:22. They will as certainly die; they as much need religion. Without it they cannot be happy. Riches will drive away no pain on a death-bed - will not go with us when we die - will not save us.
16. It is of special importance that wealthy young persons should be Christians. They are exposed to many dangers. The world - the "happy" and flattering world - will lead them astray. Fond of fashion, dress, and amusement, as many of them are, they are exposed to a thousand follies and dangers, from which nothing but religion can secrete them. Besides, they may do much good; and God will hold them answerable for all the good they might have done with their wealth.
17. The amiable, the lovely, the moral, need also an interest in Christ, Mar 10:21. If amiable, we should suppose they would be ready to embrace the Saviour. None was ever so moral, so lovely, so pure as he. If we really loved amiableness, then we should come to him - we should love him. But, alas! how many amiable young persons turn away from him, and refuse to follow him! Can they be really lovers of that which is pure and lovely? If so, then why turn away from the Lamb of God?
18. The amiable and the lovely need a better righteousness than their own. With all this, they may make an idol of the world; they may be proud, sensual, selfish, prayerless, and thoughtless about dying. Externally they appear lovely; but oh, how far is the heart from God!
19. Inquirers about religion usually depend on their own works, Mat 19:16. They are not willing to trust to Jesus for salvation, and they ask what they shall do; and it is only when they find that they can do nothing - that they are poor, and helpless, and wretched that they east themselves on the mercy of God and find peace.
20. Compliments and flattering titles are evil, Mat 19:17. They ascribe something to others which we know they do not possess. Often beauty is praised where we know there is no beauty - accomplishment where there is no accomplishment - talent where there is no talent. Such praises are falsehood. We know them to be such. We intend to deceive by them, and we know that they will produce pride and vanity. Often they are used for the purpose of destruction. If a man praises us too much, we should look to our purse or our virtue. We should feel that we are in danger, and the next thing will be a dreadful blow - the heavier for all this flattery. They that use compliments much, expect them from others; are galled and vexed when they are not obtained; and are in danger when they are.
21. If we are to be saved, we must do just what God commands us. Mat 19:17-18. This is all we have to do. We are not to invent anything of our own. God has marked out the course, and we must follow it.
22. We are easily deceived about keeping the law, Mat 19:17. We often think we observe it, when it is only the outward form that we have kept. The law is spiritual, and God requires the heart.
23. Riches are a blessing if used aright; if not, they are deceitful, dangerous, ruinous, Mat 19:23-24. Thousands have lost their souls by the love of riches. None have ever been saved by it.
24. It is our duty to forsake all for Christ, Mat 19:27-29. Be it little or much, it is all the same to him. It is the heart that he looks at; and we may as really show our love by giving up a fishing-boat and net, as by giving up a palace or a crown. If done in either case, it will be accepted.
25. Religion has its own rewards, Mat 19:28-29. It gives more than it takes. It more than compensates for all that we surrender. It gives peace, joy, comfort in trial and in death, and heaven beyond. This is the testimony of all Christians of all denominations of all that have lived, and of all that do live that they never knew true peace until they found it in the gospel. The testimony of so many must be true. They have tried the world in all its forms of gaiety, folly, and vice, and they come and say with one voice, Here only is true peace. On any other subject they would be believed. Their testimony here must be true.
26. Those eminent for usefulness here will be received to distinguished honors and rewards in heaven, Mat 19:28. They that turn many to righteousness shall shine as stars in the firmament foRev_er. See the notes at Dan 12:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:30: Mat 8:11, Mat 8:12, Mat 20:16, Mat 21:31, Mat 21:32; Mar 10:31; Luk 7:29, Luk 7:30, Luk 13:30, Luk 18:13, Luk 18:14; Rom 5:20, Rom 5:21, Rom 9:30-33; Gal 5:7; Heb 4:1
Geneva 1599
19:30 (8) But many [that are] first shall be last; and the last [shall be] first.
(8) To have begun well, and not to continue unto the end, is not only unprofitable, but also hurts very much.
John Gill
19:30 But many that are first shall be last,.... This may refer unto, or be occasioned by, either the young ruler; signifying that he, and others like him, who were superior in riches and honour, were first in this world, of the first rank and figure, should be the last in the world to come:
and the last shall be first; the apostles, who were last in this world, being poor, mean, and abject, should be the first in the other: or to the Scribes and Pharisees, who were in the chief place, and highest esteem, in the Jewish church, and yet least in the kingdom of heaven; when, on the other hand, the publicans and sinners, who were in the lowest class, and in least esteem, went first into it: or to the case of persecution, when some, who seem most forward to endure it at a distance, when it comes nearer, are most backward to it; whilst others, who were most fearful of it, and ready to shrink at the thoughts of it, most cheerfully bear it: or to the apostles themselves, one of which, who was now first, Judas, should be last; and the apostle Paul, who was last of all, as one born out of due time, should be first: or to Jews and Gentiles, intimating, that the Jews, who were first in outward privileges, would be rejected of God for their unbelief, and contempt of the Messiah; and the Gentiles, who were last called, should be first, or chief, in embracing the Messiah, professing his Gospel, and supporting his interest. This sentence is confirmed, and illustrated, by a parable, in the following chapter.
John Wesley
19:30 But many first - Many of those who were first called, shall be last - Shall have the lowest reward: those who came after them being preferred before them: and yet possibly both the first and the last may be saved, though with different degrees of glory. Mt 20:16; Mk 10:31; Lk 13:30.