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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter continues and concludes our Saviour's discourse, which began in the foregoing chapter, concerning his second coming and the end of the world. This was his farewell sermon of caution, as that, John xiv. 15, 16, was of comfort to his disciples; and they had need of both in a world of so much temptation and trouble as this is. The application of that discourse, was, Watch therefore, and be ye also ready. Now, in prosecution of these serious awakening cautions, in this chapter we have three parables, the scope of which is the same--to quicken us all with the utmost care and diligence to get ready for Christ's second coming, which, in all his farewells to his church, mention was made of, as in that before he died (John xiv. 2), in that at his ascension (Acts i. 11), and in that at the shutting up of the canon of the scriptures, Rev. xxii. 20. Now it concerns us to prepare for Christ's coming; I. That we may then be ready to attend upon him; and this is shown in the parable of the ten virgins, ver. 1-13. II. That we may then be ready to give u our account to him; and this is shown in the parable of the three servants, ver. 14-30. III. That we may then be ready to receive from him our final sentence, and that it may be to eternal life; and this is shown in a more plain description of the process of the last judgment, ver. 31-46. These are things of awful consideration, because of everlasting concern to every one of us.
Adam Clarke: Commentary on the Bible - 1831
The parable of the ten virgins, five of whom were wise, and five foolish, Mat 25:1-12. The necessity of being constantly prepared to appear before God, Mat 25:13. The parable of the talents, vv. 14-30. The manner in which God shall deal with the righteous and the wicked in the judgment of the great day, vv. 31-46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 25:1, The parable of the ten virgins, Mat 25:14. and of the talents; Mat 25:31, Also the description of the last judgment.
25:125:1: Յայնժամ նմանեսցի արքայութիւն երկնից տա՛սն կուսանաց, որոց առեալ զլապտերս իւրեանց՝ ելին ընդ առաջ փեսայի եւ հարսին[463]։ [463] Ոմանք. Փեսային եւ հար՛՛։
1 «Այն ժամանակ երկնքի արքայութիւնը պիտի նմանեցուի տասը կոյսերի, որոնք իրենց լապտերներն առած՝ փեսային եւ հարսին դիմաւորելու ելան
25 «Երկնքի թագաւորութիւնը կը նմանի տասը կոյսերու, որոնք իրենց լապտերները առնելով՝ փեսան դիմաւորելու ելան։
Յայնժամ նմանեսցի արքայութիւն երկնից տասն կուսանաց, որոց առեալ զլապտերս իւրեանց ելին ընդ առաջ փեսային [95]եւ հարսին:

25:1: Յայնժամ նմանեսցի արքայութիւն երկնից տա՛սն կուսանաց, որոց առեալ զլապտերս իւրեանց՝ ելին ընդ առաջ փեսայի եւ հարսին[463]։
[463] Ոմանք. Փեսային եւ հար՛՛։
1 «Այն ժամանակ երկնքի արքայութիւնը պիտի նմանեցուի տասը կոյսերի, որոնք իրենց լապտերներն առած՝ փեսային եւ հարսին դիմաւորելու ելան
25 «Երկնքի թագաւորութիւնը կը նմանի տասը կոյսերու, որոնք իրենց լապտերները առնելով՝ փեսան դիմաւորելու ելան։
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25:11: Тогда подобно будет Царство Небесное десяти девам, которые, взяв светильники свои, вышли навстречу жениху.
25:1  τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες λαβοῦσαι τὰς λαμπάδας ἑαυτῶν ἐξῆλθον εἰς ὑπάντησιν τοῦ νυμφίου.
25:1. Τότε (To-the-one-which-also) ὁμοιωθήσεται (it-shall-be-en-along-belonged) ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν (of-skies) δέκα (unto-ten) παρθένοις, (unto-maidens,"αἵτινες (which-ones) λαβοῦσαι ( having-had-taken ) τὰς (to-the-ones) λαμπάδας (to-lamps) ἑαυτῶν (of-selves) ἐξῆλθον (they-had-came-out) εἰς (into) ὑπάντησιν (to-an-ever-a-oneing-under) τοῦ (of-the-one) νυμφίου. (of-bride-belonged)
25:1. tunc simile erit regnum caelorum decem virginibus quae accipientes lampadas suas exierunt obviam sponso et sponsaeThen shall the kingdom of heaven be like to ten virgins, who taking their lamps went out to meet the bridegroom and the bride.
1. Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom:

1: Тогда подобно будет Царство Небесное десяти девам, которые, взяв светильники свои, вышли навстречу жениху.
25:1  τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες λαβοῦσαι τὰς λαμπάδας ἑαυτῶν ἐξῆλθον εἰς ὑπάντησιν τοῦ νυμφίου.
25:1. tunc simile erit regnum caelorum decem virginibus quae accipientes lampadas suas exierunt obviam sponso et sponsae
Then shall the kingdom of heaven be like to ten virgins, who taking their lamps went out to meet the bridegroom and the bride.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 Слово тогда (tote) указывает здесь на время, когда придет Сын Человеческий. Разумеется преимущественно (но не исключительно) Его окончательное пришествие для суда пред концом или в конце мира. Tote служит также связью с предшествующею речью и указывает на ее продолжение. Спаситель продолжал говорить Своим ученикам на горе Елеонской, ввиду Иерусалима. Визелер определяет время во вторник, 14 апреля, 12 нисана 783 г. от основания Рима. — Царство Божие не может, конечно, быть подобно десяти девам, — это только особенный оборот речи, как в XIII:24 и др., и значит, что Царство Небесное подобно всем обстоятельствам, изложенным в притче, в которых принимали участие десять дев. Тоже, что случилось с десятью девами, вышедшими навстречу жениху, бывает или будет и в царстве, учрежденном Спасителем. Все без исключения члены этого царства, верующие и неверующие, или только слышавшие о Христе, могут походить на десять дев. С чрезвычайною точностью и краткостью, всего в восемнадцати отдельных словах (на греч.), здесь охарактеризована личность каждого человека, состоящего членом Христова Царства или, вообще, имеющего какое-либо отношение ко Христу. Число десять избрано, по-видимому, не произвольно; потому что в речи, в высокой степени художественной и жизненной, не могло быть ничего произвольного и случайного. Но объяснить, почему именно избрано число десять, довольно затруднительно. Ответ, почему в притче указывается на дев, должен быть тот, что вся притча полна самых прекрасных, в высшей степени привлекательных, поэтических и художественных образов, и указание на дев лучше всего могло соответствовать мысли, которую предположено было выразить в притче. Креститель был друг жениха и радовался, слыша Его голос; Сам Христос называл Себя женихом (Мф IX:15; Мк II:19, 20; Лк V:34, 35). Так как Он теперь продолжал говорить о Своем втором пришествии, то не было лучше и прекраснее образа, который Он мог бы выбрать, как образ свадебного пира, вся радость и веселье которого зависят от присутствия на нем жениха. Иллюстрацией для притчи может служить Пс XLIV и Песнь Песней; ср. 1 Мак IX:37.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2 And five of them were wise, and five were foolish. 3 They that were foolish took their lamps, and took no oil with them: 4 But the wise took oil in their vessels with their lamps. 5 While the bridegroom tarried, they all slumbered and slept. 6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. 11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. 13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

Here,

I. That in general which is to be illustrated is, the kingdom of heaven, the state of things under the gospel, the external kingdom of Christ, and the administration and success of it. Some of Christ's parables had shown us what it is like now in the present reception of it, as ch. xiii. This tells us what it shall be like, when the mystery of God shall be finished, and that kingdom delivered up to the Father. The administration of Christ's government, towards the ready and the unready in the great day, may be illustrated by this similitude; or the kingdom is put for the subjects of the kingdom. The professors of Christianity shall then be likened to these ten virgins, and shall be thus distinguished.

II. That by which it is illustrated, is, a marriage solemnity. It was a custom sometimes used among the Jews on that occasion, that the bridegroom came, attended with his friends, late in the night, to the house of the bride, where she expected him, attended with her bride-maids; who, upon notice given of the bridegrooms' approach, were to go out with lamps in their hands, to light him into the house with ceremony and formality, in order to the celebrating of the nuptials with great mirth. And some think that on these occasions they had usually ten virgins; for the Jews never held a synagogue, circumcised, kept the passover, or contracted marriage, but ten persons at least were present. Boaz, when he married Ruth, had ten witnesses, Ruth iv. 2. Now in this parable,

1. The Bridegroom is our Lord Jesus Christ; he is so represented in the 45th Psalm, Solomon's Song, and often in the New Testament. It bespeaks his singular and superlative love to, and his faithful and inviolable covenant with, his spouse the church. Believers are now betrothed to Christ (Hos. ii. 19); but the solemnizing of the marriage is reserved for the great day, when the bride, the Lamb's wife, will have made herself completely ready, Rev. xix. 7, 9.

2. The virgins are the professors of religion, members of the church; but here represented as her companions (Ps. xlv. 14), as elsewhere her children (Isa. liv. 1), her ornaments, Isa. xlix. 18. They that follow the Lamb, are said to be virgins (Rev. xiv. 4); this denotes their beauty and purity; they are to be presented as chaste virgins to Christ, 2 Cor. xi. 2. The bridegroom is a king; so these virgins are maids of honour, virgins without number (Cant. vi. 8), yet here said to be ten.

3. The office of these virgins is to meet the bridegroom, which is as much their happiness as their duty. They come to wait upon the bridegroom when he appears, and in the mean time to wait for him. See here the nature of Christianity. As Christians, we profess ourselves to be, (1.) Attendants upon Christ, to do him honour, as the glorious Bridegroom, to be to him for a name and a praise, especially then when he shall come to be glorified in his saints. We must follow him as honorary servants do their masters, John xii. 26. Hold up the name, and hold forth the praise of the exalted Jesus; this is our business. (2.) Expectants of Christ, and of his second coming. As Christians, we profess, not only to believe and look for, but to love and long for, the appearing of Christ, and to act in our whole conversation with a regard to it. The second coming of Christ is the centre in which all the lines of our religion meet, and to which the whole of the divine life hath a constant reference and tendency.

4. Their chief concern is to have lights in their hands, when they attend the bridegroom, thus to do him honour and do him service. Note, Christians are children of light. The gospel is light, and they who receive it must not only be enlightened by it themselves, but must shine as lights, must hold it forth, Phil. ii. 15, 16. This in general.

Now concerning these ten virgins, we may observe,

(1.) Their different character, with the proof and evidence of it.

[1.] Their character was that five were wise, and five foolish (v. 2); and wisdom excelleth folly, as far as light excelleth darkness; so saith Solomon, a competent judge, Eccl. ii. 13. Note, Those of the same profession and denomination among men, may yet be of characters vastly different in the sight of God. Sincere Christians are the wise virgins, and hypocrites the foolish ones, as in another parable they are represented by wise and foolish builders. Note, Those are wise or foolish indeed, that are so in the affairs of their souls. True religion is true wisdom; sin is folly, but especially the sin of hypocrisy, for those are the greatest fools, that are wise in their own conceit, and those the worst of sinners, that feign themselves just men. Some observe from the equal number of the wise and foolish, what a charitable decorum (it is Archbishop Tillotson's expression) Christ observes, as if he would hope that the number of true believers was nearly equal to that of hypocrites, or, at least, would teach us to hope the best concerning those that profess religion, and to think of them with a bias to the charitable side. Though, in judging of ourselves, we ought to remember that the gate is strait, and few find it; yet, in judging of others, we ought to remember that the Captain of our salvation brings many sons to glory.

[2.] The evidence of this character was in the very thing which they were to attend to; by that they are judged of.

First, It was the folly of the foolish virgins, that they took their lamps, and took no oil with them, v. 3. They had just the oil enough to make their lamps burn for the present, to make a show with, as if they intended to meet the bridegroom; but no cruse or bottle of oil with them for a recruit if the bridegroom tarried; thus hypocrites,

1. They have no principle within. They have a lamp of profession in their hands, but have not in their hearts that stock of sound knowledge, rooted dispositions, and settled resolutions, which is necessary to carry them through the services and trials of the present state. They act under the influence of external inducements, but are void of spiritual life; like a tradesman, that sets up without a stock, or the seed on the stony ground, that wanted root.

2. They have no prospect of, nor make provision for, what is to come. They took lamps for a present show, but not oil for after use. This incogitancy is the ruin of many professors; all their care is to recommend themselves to their neighbours, whom they now converse with, not to approve themselves to Christ, whom they must hereafter appear before; as if any thing will serve, provide it will but serve for the present. Tell them of things not seen as yet, and you are like Lot to his sons-in-law, as one that mocked. They do not provide for hereafter, as the ant does, nor lay up for the time to come, 1 Tim. vi. 19.

Secondly, It was the wisdom of the wise virgins, that they took oil in their vessels with their lamps, v. 4. They had a good principle within, which would maintain and keep up their profession. 1. The heart is the vessel, which it is our wisdom to get furnished; for, out of a good treasure there, good things must be brought; but if that root be rottenness, the blossom will be dust. 2. Grace is the oil which we must have in this vessel; in the tabernacle there was constant provision made of oil for the light, Exod. xxxv. 14. Our light must shine before men in good works, but this cannot be, or not long, unless there be a fixed active principle in the heart, of faith in Christ, and love to God and our brethren, from which we must act in every thing we do in religion, with an eye to what is before us. They that took oil in their vessels, did it upon supposition that perhaps the bridegroom might tarry. Note, In looking forward it is good to prepare for the worst, to lay in for a long siege. But remember that this oil which keeps the lamps burning, is derived to the candlestick from Jesus Christ, the great and good Olive, by the golden pipes of the ordinances, as it is represented in that vision (Zech. iv. 2, 3, 12), which is explained John i. 16, Of his fulness have all we received, and grace for grace.

(2.) Their common fault, during the bridegroom's delay; They all slumbered and slept, v. 5. Observe here,

[1.] The bridegroom tarried, that is, he did not come out so soon as they expected. What we look for as certain, we are apt to think is very near; many in the apostles' times imagined that the day of the Lord was at hand, but it is not so. Christ, as to us, seems to tarry, and yet really does not, Hab. ii. 3. There is good reason for the Bridegroom's tarrying; there are many intermediate counsels and purposes to be accomplished, the elect must all be called in, God's patience must be manifested, and the saints' patience tried, the harvest of the earth must be ripened, and so must the harvest of heaven too. But though Christ tarry past our time, he will not tarry past the due time.

[2.] While he tarried, those that waited for him, grew careless, and forgot what they were attending; They all slumbered and slept; as if they had given over looking for him; for when the Son of man cometh, he will not find faith, Luke xviii. 8. Those that inferred the suddenness of it from its certainty, when that answered not their expectation, were apt from the delay to infer its uncertainty. The wise virgins slumbered, and the foolish slept; so some distinguish it; however, they were both faulty. The wise virgins kept their lamps burning, but did not keep themselves awake. Note, Too many good Christians, when they have been long in profession, grow remiss in their preparations for Christ's second coming; they intermit their care, abate their zeal, their graces are not lively, nor their works found perfect before God; and though all love be not lost, yet the first love is left. If it was hard to the disciples to watch with Christ an hour, much more to watch with him an age. I sleep, saith the spouse, but my heart wakes, Observe, First, They slumbered, and then they slept. Note, One degree of carelessness and remissness makes way for another. Those that allow themselves in slumbering, will scarcely keep themselves from sleeping; therefore dread the beginning of spiritual decays; Venienti occurrite morbo--Attend to the first symptoms of disease. The ancients generally understood the virgins' slumbering and sleeping of their dying; they all died, wise and foolish (Ps. xlix. 10), before judgment-day. So Ferus, Antequam veniat sponsus omnibus obdormiscendum est, hoc est, moriendum--Before the Bridegroom come, all must sleep, that is, die. So Calvin. But I think it is rather to be taken as we have opened it.

(3.) The surprising summons given them, to attend the bridegroom (v. 6); At midnight there was a cry made, Behold, the bridegroom cometh. Note, [1.] Though Christ tarry long, he will come at last; though he seem slow, he is sure. In his first coming, he was thought long by those that waited for the consolation of Israel; yet in the fulness of time he came; so his second coming, though long deferred, is not forgotten; his enemies shall find, to their cost, that forbearance is no acquittance; and his friends shall find, to their comfort, that the vision is for an appointed time, and at the end it shall speak, and not lie. The year of the redeemed is fixed, and it will come. [2.] Christ's coming will be at our midnight, when we least look for him, and are most disposed to take our rest. His coming for the relief and comfort of his people, often is when the good intended seems to be at the greatest distance; and his coming to reckon with his enemies, is when they put the evil day furthest from them. It was at midnight that the first-born of Egypt were destroyed, and Israel delivered, Exod. xii. 29. Death often comes when it is least expected; the soul is required this night, Luke xii. 20. Christ will come when he pleases, to show his sovereignty, and will not let us know when, to teach us our duty. [3.] When Christ comes, we must go forth to meet him. As Christians we are bound to attend all the motions of the Lord Jesus, and meet him in all his out-goings. When he comes to us at death, we must go forth out of the body, out of the world, to meet him with affections and workings of soul suitable to the discoveries we then expect him to make of himself. Go ye forth to meet him, is a call to those who are habitually prepared, to be actually ready. [4.] The notice given of Christ's approach, and the call to meet him, will be awakening; There was a cry made. His first coming was not with any observation at all, nor did they say, Lo, here is Christ, or Lo, he is there; he was in the world, and the world knew him not; but his second coming will be with the observation of all the world; Every eye shall see him. There will be a cry from heaven, for he shall descend with a shout, Arise, ye dead, and come to judgment; and a cry from the earth too, a cry to rocks and mountains, Rev. vi. 16.

(4.) The address they all made to answer this summons (v. 7); They all arose, and trimmed their lamps, snuffed them and supplied them with oil and went about with all expedition to put themselves in a posture to receive the bridegroom. Now, [1.] This, in the wise virgins, bespeaks an actual preparation for the Bridegroom's coming. Note, even those that are best prepared for death, have, upon the immediate arrests of it, work to do, to get themselves actually ready, that they may be found in peace (2 Pet. iii. 14), found doing (ch. xxiv. 46), and not found naked, 2 Cor. v. 3. It will be a day of search and enquiry; and it concerns us to think how we shall then be found. When we see the day approaching, we must address ourselves to our dying work with all seriousness, renewing our repentance for sin, our consent to the covenant, our farewells to the world; and our souls must be carried out toward God in suitable breathings. [2.] In the foolish virgins, it denotes a vain confidence, and conceit of the goodness of their state, and their readiness for another world. Note, Even counterfeit graces will serve a man to make a show of when he comes to die, as well as they have done all his life long; the hypocrite's hopes blaze when they are just expiring, like a lightening before death.

(5.) The distress which the foolish virgins were in, for want of oil, v. 8, 9. This bespeaks, [1.] The apprehensions which some hypocrites have of the misery of their state, even on this side death, when God opens their eyes to see their folly, and themselves perishing with a lie in their right hand. Or, however, [2.] The real misery of their state on the other side death, and in the judgment; how far their fair, but false, profession of religion will be from availing them any thing in the great day; see what comes of it.

First, Their lamps are gone out. The lamps of hypocrites often go out in this life; when they who have begun in the spirit, end in the flesh, and the hypocrisy breaks out in an open apostasy, 2 Pet. ii. 20. The profession withers, and the credit of it is lost; the hopes fail, and the comfort of them is gone; how often is the candle of the wicked thus put out? Job xxi. 17. Yet many a hypocrite keeps up his credit, and the comfort of his profession, such as it is, to the last; but what is it when God taketh away his soul? Job xxvii. 8. If his candle be not put out before him, it is put out with him, Job xviii. 5, 6. He shall lie down in sorrow, Isa. l. 11. The gains of a hypocritical profession will not follow a man to judgment, ch. vii. 22, 23. The lamps are gone out, when the hypocrite's hope proves like the spider's web (Job viii. 11, &c.), and like the giving up of the ghost (Job xi. 20), like Absalom's mule that left him in the oak.

Secondly, They wanted oil to supply them when they were going out. Note, Those that take up short of true grace, will certainly find the want of it one time or other. An external profession well humoured may carry a man far, but it will not carry him through; it may light him along this world, but the damps of the valley of the shadow of death will put it out.

Thirdly, They would gladly be beholden to the wise virgins for a supply out of their vessels; Give us of your oil. Note, The day is coming, when carnal hypocrites would gladly be found in the condition of true Christians. Those who now hate the strictness of religion, will, at death and judgment, wish for the solid comforts of it. Those who care not to live the life, yet would die the death, of the righteous. The day is coming when those who now look with contempt upon humble contrite saints, would gladly get an interest in them, and would value those as their best friends and benefactors, whom now they set with the dogs of their flock. Give us of your oil; that is, "Speak a good word for us;" so some; but there is no occasion for vouchers in the great day, the Judge knows what is every man's true character. But is it not well that they are brought to say, Give us of your oil? It is so; but, 1. This request was extorted by sensible necessity. Note, Those will see their need of grace hereafter, when it should save them, who will not see their need of grace now, when it should sanctify and rule them. (2.) It comes too late. God would have given them oil, had they asked in time; but there is no buying when the market is over, no bidding when the inch of candle is dropped.

Fourthly, They were denied a share in their companions' oil. It is a sad presage of a repulse with God, when they were thus repulsed by good people. The wise answered, Not so; that peremptory denial is not in the original, but supplied by the translators: these wise virgins would rather give a reason without a positive refusal, than (as many do) give a positive refusal without a reason. They were well inclined to help their neighbours in distress; but, We must not, we cannot, we dare not, do it, lest there be not enough for us and you; charity begins at home; but go, and buy for yourselves. Note, 1. Those that would be saved, must have grace of their own. Though we have benefit by the communion of saints, and the faith and prayers of others may now redound to our advantage, yet our own sanctification is indispensably necessary to our own salvation. The just shall live by his faith. Every man shall give account of himself, and therefore let every man prove his own work; for he cannot get another to muster for him in that day. 2. Those that have most grace, have none to spare; all we have, is little enough for ourselves to appear before God in. The best have need to borrow from Christ, but they have none to lend to any of their neighbours. The church of Rome, which dreams of works of supererogation and the imputation of the righteousness of saints, forgets that it was the wisdom of the wise virgins to understand that they had but oil enough for themselves, and none for others. But observe, These wise virgins do not upbraid the foolish with their neglect, nor boast of their own forecast, nor torment them with suggestions tending to despair, but give them the best advice the case will bear, Go ye rather to them that sell. Note, Those that deal foolishly in the affairs of their souls, are to be pitied, and not insulted over; for who made thee to differ? When ministers attend such as have been mindless of God and their souls all their days, but are under death-bed convictions; and, because true repentance is never too late, direct them to repent, and turn to God, and close with Christ; yet, because late repentance is seldom true, they do but as these wise virgins did by the foolish, even made the best of bad. They can but tell them what is to be done, if it be not too late, but whether the door may not be shut before it is done, is an unspeakable hazard. It is good advice now, if it be taken in time, Go to them that sell, and buy for yourselves. Note, Those that would have grace, must have recourse to, and attend upon, the means of grace. See Isa. lv. 1.

(6.) The coming of the bridegroom, and the issue of all this different character of the wise and foolish virgins. See what came of it.

[1.] While they went out to buy, the bridegroom came. Note, With regard to those that put off their great work to the last, it is a thousand to one, that they have not time to do it then. Getting grace is a work of time, and cannot be done in a hurry. While the poor awakened soul addresses itself, upon a sick bed, to repentance and prayer, in awful confusion, it scarcely knows which end to begin at, or what to do first; and presently death comes, judgment comes, and the work is undone, and the poor sinner undone for ever. This comes of having oil to buy when we should burn it, and grace to get when we should use it.

The bridegroom came. Note, Our Lord Jesus will come to his people, at the great day, as a Bridegroom; will come in pomp and rich attire, attended with his friends: now that the Bridegroom is taken away from us, we fast (ch. ix. 15), but then will be an everlasting feast. Then the Bridegroom will fetch home his bride, to be where he is (John xvii. 24), and will rejoice over his bride, Isa. lii. 5.

[2.] They that were ready, went in with him to the marriage. Note, First, To be eternally glorified is to go in with Christ to the marriage, to be in his immediate presence, and in the most intimate fellowship and communion with him in a state of eternal rest, joy, and plenty. Secondly, Those, and those only, shall go to heaven hereafter, that are made ready for heaven here, that are wrought to the self-same thing, 2 Cor. v. 5. Thirdly, The suddenness of death, and of Christ's coming to us then, will be no obstruction to our happiness, if we have been habitually prepared.

[3.] The door was shut, as is usual when all the company is come, that are to be admitted. The door was shut, First, To secure those that were within; that, being now made pillars in the house of our God, they may go no more out, Rev. iii. 12. Adam was put into paradise, but the door was left open and so he went out again; but when glorified saints are put into the heavenly paradise, they are shut in. Secondly, To exclude those that were out. The state of saints and sinners will then be unalterably fixed, and those that are shut out then, will be shut out for ever. Now the gate is strait, yet it is open; but then it will be shut and bolted, and a great gulf fixed. This was like the shutting of the door of the ark when Noah was in; as he was thereby preserved, so all the rest were finally abandoned.

[4.] The foolish virgins came when it was too late (v. 11); Afterward came also the other virgins. Note, First, There are many that will seek admission into heaven when it is too late; as profane Esau, who afterward would have inherited the blessing. God and religion will be glorified by those late solicitations, though sinners will not be saved by them; it is for the honour of Lord, Lord, that, of fervent and importunate prayer, that those who slight it now, will flee to it shortly, and it will not be called whining and canting then. Secondly, The vain confidence of hypocrites will carry them very far in their expectations of happiness. They go to heaven-gate, and demand entrance, and yet are shut out; lifted up to heaven in a fond conceit of the goodness of their state, and yet thrust down to hell.

[5.] They were rejected, as Esau was (v. 12); I know you not. Note, We are all concerned to seek the Lord while he may be found; for there is a time coming when he will not be found. Time was, when, Lord, Lord, open to us, would have sped well, by virtue of that promise, Knock, and it shall be opened to you; but now it comes too late. The sentence is solemnly bound on with, Verily I say unto you, which amounts to no less than swearing in his wrath, that they shall never enter into his rest. It bespeaks him resolved, and them silenced by it.

Lastly, Here is a practical inference drawn from this parable (v. 13); Watch therefore, We had it before (ch. xxiv. 42), and here it is repeated as the most needful caution. Note, 1. Our great duty is to watch, to attend to the business of our souls with the utmost diligence and circumspection. Be awake, and be wakeful. 2. It is a good reason for our watching, that the time of our Lord's coming is very uncertain; we know neither the day nor the hour. Therefore every day and every hour we must be ready, and not off our watch any day in the year, or any hour in the day. Be thou in the fear of the Lord every day and all the day long.
Adam Clarke: Commentary on the Bible - 1831
25:1: Then shall the kingdom of heaven - The state of Jews and professing Christians - the state of the visible Church at the time of the destruction of Jerusalem, and in the day of judgment: for the parable appears to relate to both those periods. And particularly at the time in which Christ shall come to judge the world, it shall appear what kind of reception his Gospel has met with. This parable, or something very like it, is found in the Jewish records: so in a treatise entitled Reshith Chocmah, the beginning of wisdom, we read thus: "Our wise men of blessed memory say, Repent whilst thou hast strength to do it, whilst thy lamp burns, and thy oil is not extinguished; for if thy lamp be gone out, thy oil will profit thee nothing." Our doctors add, in Medrash: "The holy blessed God said to Israel, My sons, repent whilst the gates of repentance stand open; for I receive a gift at present, but when I shall sit in judgment, in the age to come, I will receive none." Another parable, mentioned by Kimchi, on Isa 65:13. "Rabbi Yuchanan, the son of Zachai, spoke a parable concerning a king, who invited his servants, but set them no time to come: the prudent and wary among them adorned themselves and, standing at the door of the king's house, said, Is any thing wanting in the house of the king? (i.e. Is there any work to be done?) But the foolish ones that were among them went away, and working said, When shall the feast be in which there is no labor? Suddenly the king sought out his servants: those who were adorned entered in, and they who were still polluted entered in also. The king was glad when he met the prudent, but he was angry when he met the foolish: he said, Let the prudent sit down and eat - let the others stand and look on." Rabbi Eliezer said, "Turn to God one day before your death." His disciples said, "How can a man know the day of his death?" He answered them, "Therefore you should turn to God to-day, perhaps you may die to-morrow; thus every day will be employed in returning." See Kimchi in Isa 65:13.
Virgins - Denoting the purity of the Christian doctrine and character. In this parable, the bridegroom is generally understood to mean Jesus Christ. The feast, that state of felicity to which he has promised to raise his genuine followers. The wise, or prudent, and foolish virgins, those who truly enjoy, and those who only profess the purity and holiness of his religion. The oil, the grace and salvation of God, or that faith which works by love. The vessel, the heart in which this oil is contained. The lamp, the profession of enjoying the burning and shining light of the Gospel of Christ. Going forth; the whole of their sojourning upon earth.
Albert Barnes: Notes on the Bible - 1834
25:1: Then shall the kingdom of heaven - See the notes at Mat 3:2. The phrase here refers to his coming in the day of judgment.
Shall be likened - Or shall resemble. The meaning is, "When the Son of man returns to judgment, it will be as it was in the case of ten virgins in a marriage ceremony." The coming of Christ to receive his people to himself is often represented under the similitude of a marriage, the church being represented as his spouse or bride. The marriage relation is the most tender, firm, and endearing of any known on earth, and on this account it suitably represents the union of believers to Christ. See Mat 9:15; Joh 3:29; Rev 19:7; Rev 21:9; Eph 5:25-32.
Ten virgins - These virgins, doubtless, represent the church - a name given to it because it is pure and holy. See Co2 11:2; Lam 1:15; Lam 2:13.
Which took their lamps, and went forth to meet the bridegroom - The "lamps" used on such occasions were rather "torches" or "flambeaux." They were made by winding rags around pieces of iron or earthenware, sometimes hollowed so as to contain oil, and fastened to handles of wood. These torches were dipped in oil, and gave a large light. Marriage "ceremonies" in the East were conducted with great pomp and solemnity. The ceremony of marriage was performed commonly in the open air, on the banks of a stream. Both the bridegroom and bride were attended by friends. They were escorted in a palanquin. carried by four or more persons. After the ceremony of marriage succeeded a feast of seven days if the bride was a virgin, or three days if she was a widow. This feast was celebrated in her father's house. At the end of that time the bridegroom conducted the bride with great pomp and splendor to his own home.
This was done in the evening, or at night, Jer 7:34; Jer 25:10; Jer 33:11. Many friends and relations attended them; and besides those who went with them from the house of the bride, there was another company that came out from the house of the bridegroom to meet them and welcome them. These were probably female friends and relatives of the bridegroom, who went out to welcome him and his new companion to their home. These are the virgins mentioned in this parable. Not knowing precisely the time when the procession would come, they probably went out early, and waited until they should see indications of its approach. In the celebration of marriage in the East at the present day, many of the special customs of ancient times are observed. "At a Hindu marriage," says a modern missionary, "the procession of which I saw some years ago, the bridegroom came from a distance, and the bride lived at Serampore, to which place the bridegroom was to come by water. After waiting two or three hours, at length, near midnight, it was announced, in the very words of Scripture, 'Behold the bridegroom cometh; go ye out to meet him.' All the persons employed now lighted their lamps, and ran with them in their hands to fill up their stations in the procession. Some of them had lost their lights and were unprepared, but it was then too late to seek them, and the cavalcade moved forward to the house of the bride, at which place the company entered a large and splendidly illuminated area before the house, covered with an awning, where a great multitude of friends, dressed in their best apparel, were seated upon mats. The bridegroom was carried in the arms of a friend, and placed in a superb seat in the midst of the company, where he sat a short time, and then went into the house, the door of which was immediately shut and guarded by sepoys. I and others expostulated with the doorkeepers, but in vain. Never was I so struck with our Lord's beautiful parable as at this moment - 'And the door was shut.'"
The journal of one of the American missionaries in Greece contains an account of an Armenian wedding which she attended; and, after describing the dresses and pRev_ious ceremonies, she says that at 12 o'clock at night precisely the cry was made by some of the attendants, "Behold, the bridegroom cometh;" and immediately five or six men set off to meet him.
Bridegroom - A newly-married man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:1: Then: Mat 24:42-51; Luk 21:34-36
the kingdom: Mat 3:2, Mat 13:24, Mat 13:31, Mat 13:38, Mat 13:44, Mat 13:45, Mat 13:47, Mat 20:1, Mat 22:2; Dan 2:44
ten: Psa 45:14; Sol 1:3, Sol 5:8, Sol 5:16, Sol 6:1, Sol 6:8, Sol 6:9; Co1 11:2; Rev 14:4
which: Mat 5:16; Luk 12:35, Luk 12:36; Phi 2:15, Phi 2:16
went: Ti2 4:8; Tit 2:13; Pe2 1:13-15, Pe2 3:12, Pe2 3:13
the bridegroom: Mat 9:15, Mat 22:2; Psa 45:9-11; Isa 54:5, Isa 62:4, Isa 62:5; Mar 2:19, Mar 2:20; Luk 5:34, Luk 5:35; Joh 3:29; Co2 11:2; Eph 5:25-33; Rev 19:7, Rev 21:2, Rev 21:9
Geneva 1599
25:1 Then (1) shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and (a) went forth to meet the bridegroom.
(1) We must desire strength from God's hand which may serve us as a torch while we walk through this darkness, to bring us to our desired end: otherwise, if we become slothful and negligent because we are weary of our pains and travail, we shall be kept from entering the doors.
(a) The pomp of weddings was usually preferred to be done at night, and that by young unmarried women.
John Gill
25:1 Then shall the kingdom of heaven,.... The Gospel church state; See Gill on Mt 13:24 either as it would be a little before the coming of the son of man to take vengeance on the Jews; or as it will be a little before his second coming to judgment: for the parable is manifestly connected with, and refers to the preceding chapter, which chiefly treats of Jerusalem's destruction: but though the Jews were in great security before their utter ruin, yet it does not appear that the Christian church was then in such a lukewarm, drowsy, and sleepy condition, as this parable represents; and since, in the latter part of the preceding chapter, there are some hints of Christ's second and last coming; when the servant found doing his Lord's will, will be greatly honoured, and the wicked, cruel, and licentious servant will be severely punished; and since, at the close of this and the following parable, there is a very lively description given of the last judgment; as also, because it appears elsewhere, that such will be the formal, lukewarm, cold, indifferent, secure, and sleepy state of the church, before the second coming of Christ: it seems right and best to understand this parable, and the following, as having respect to that: and that the design of it is to show, what will be the case of professors at that time; the difference between nominal and real Christians; how far persons may go in a profession of religion, and yet, at last, be shut out of heaven: as also the suddenness of Christ's coming; the necessity of being ready for it; and how watchful the saints should be, that they be not surprised with it. Now some time before this, the Gospel church state, or the body of professing Christians, will
be likened unto ten virgins; to "virgins" for quality; being betrothed ones to Christ, at least in profession; and because of the singleness of their love, and chaste adherence to him, however, as they will declare, and which, in some of them, will be fact; and for their beauty, comeliness, and gay attire, being, as they will profess, clothed with the righteousness of Christ; with that fine linen, clean and white, with cloth of gold, and raiment of needlework, and so perfectly comely through his comeliness: and for their purity and uncorruptness of doctrine, worship, and conversation, at least in appearance, and which will be true of many of them; and all, from their profession, will bear the same character: these for their quantity and number, are compared to "ten" virgins; which may, perhaps, denote the small number of professors at this time; see Gen 18:32 that there will be but few, that will then name the name of Christ, and fewer still who will not have defiled their garments, and be virgins indeed. The number "ten" was greatly taken notice of, and used among the Jews: a congregation, with them, consisted of ten persons, and less than that number did not make one (f): and wherever there were ten persons in a place, they were obliged to build a synagogue (g). Ten elders of the city were witnesses of Boaz's taking Ruth to be his wife, Ruth 4:2. Now it may be in reference to the former of these, that this number ten is here expressed, since the parable relates to the congregated churches of Christ, or to Christ's visible church on earth: moreover, they say, that
"with less than ten they did not divide the "shema", (i.e. "hear O Israel", and say any part of the blessings that went before it;) nor did (the messenger of the congregation) go before the ark (to pray); nor did (the priests) lift up their hands (to bless the people); nor did they read in the law (in the congregation); nor did they dismiss (the people) with (a passage out of one of) the prophets; nor did they make a standing, and a sitting (when they carried the dead to the grave, which used to be done seven times, to weep over the dead); nor did they say the blessing of the mourners, nor the comforts of the mourners (when they returned from the grave, and stood in a row to comfort the mourner; and there was no row less than ten); , "nor the blessing of the bridegrooms",''
which consisted of seven blessings, and this was not said but in the presence of ten persons (h): to which there may be an allusion here: for the whole alludes to the solemnities of a marriage among the Jews, when the bridegroom fetched home his bride from her father's house, attended with his friends, the children of the bridechamber, and which was usually done in the night: and, at the same time, the bride was waiting for him, accompanied with virgins, or bridemaids; see Ps 45:14 who, when they perceived the bridegroom coming, went out with lamps, or torches, to meet him, and conduct him to her; hence it follows,
which took their lamps, and went forth to meet the bridegroom. The Vulgate Latin, Syriac, and Persic versions, add, "and the bride", contrary to the "Greek" copies, excepting the Cambridge copy of Beza's. Nor do the Arabic and Ethiopic versions so read; nor Munster's Hebrew Gospel; nor does it agree with the above custom. By "the bridegroom" is meant Christ, who stands in this relation to his church and people; he saw them in the glass of the purposes and decrees of God, and loved them, and asked them of his father to be given him as his spouse and bride; and who did give them to him, when he secretly betrothed them to himself, in the everlasting covenant, as he does their particular persons at conversion, and will consummate the marriage of them all at the last day; and, in the mean while, acts the part of a bridegroom to them; he loves them as a bridegroom loves his bride, with a love prior to theirs, free and unmerited; with a love of complacency and delight, which is single and chaste, strong and affectionate; constant and perpetual, wonderful, matchless, and inconceivable: he sympathizes with them, nourishes, and cherishes them as his own flesh; providing spiritual food, and rich clothing for them; and indulging them with intimate communion with himself, and interests them in all he has; and when he comes again a second time, he will appear under this character. His first appearance was mean, in the form of a servant, in the likeness of sinful flesh, in garments rolled in blood; but when he comes a second time, he will appear as a bridegroom in his nuptial robes; all his elect will be prepared for him, beautified and adorned as a bride for her husband; when he will come and take them home to himself, and will avow them to be his before his Father, and his holy angels: and which will be a time of great glory, and great joy. Now these virgins are said to take their lamps, and go forth to meet him: by their lamps are meant, either the word of God, the Scriptures of truth, particularly the Gospel, and the doctrines of it; which, like a lamp, were lighted in the evening of the Jewish dispensation, and will shine the brightest towards the end of the world: these are like lamps both to walk by, and work by, and were a light to all these virgins; some were savingly enlightened into them, and by them; and others only notionally, but were taken up, owned, and professed, as the rule of faith and practice, by them all; and that in order to meet and find the bridegroom, for they testify of him: or rather an external profession of religion is designed by the lamps, which is distinct from the oil of grace, and the vessel of the heart, in which that is; and is that into which the oil is put and burns, so as to become visible: and must be daily recruited, and trimmed with fresh supplies of grace from Christ, without which it cannot be kept up, nor will be of any use and service; and is what may go out, or be dropped and lost, as some of these lamps. Now this was what was taken up by them all; they all made a profession of Christ, and his Gospel: some of them took it up aright, upon an experience of the grace of God, and principles of grace wrought in their souls; others, without any experience, and without considering the nature, importance, and consequences of a profession: and so they all went forth to meet the bridegroom: some in the exercise of faith on him, and in his coming; in love to him, and his appearance; desiring, and longing to see him; expecting, and waiting for him: others only in a way of a visible profession of religion, and an outward attendance on ordinances. The custom here alluded to of meeting the bridegroom, and attending the bride home to his house in the night, with lighted torches, or lamps, and such a number of them as here mentioned, was not only the custom of the Jews, but of other eastern nations (i). Jarchi says (k), it was the custom of the Ishmaelites; his words are these:
"it was a custom in the land of Ishmael, to bring the bride from her father's house to her husband's house, "in the night", before she entered the nuptial chamber; and to carry before her , "about ten staves"; and upon the top of the staff was the form of a brazen dish, and in the midst of it, pieces of garments, oil, and pitch, which they set fire to, and lighted before her.''
Something like this is the custom of the East Indians now, which is thus related (l):
"on the day of their marriage, the husband and wife being both in the same "palki", or "palanquin", (which is the ordinary way of carriage in the country, and is carried by four men upon their shoulders,) go out between seven and eight o'clock "at night", accompanied with all their kindred and friends; the trumpets and drums go before them; and they are "lighted" by a multitude of "massals", which are a kind of flambeaux; immediately behind the "palanquin" of the newly married couple, walk many "women", whose business is to sing verses, wherein they wish them all kind of prosperity.--The newly married couple go abroad in this equipage, for the space of some hours; after which they return to their own house, where the "women" and domestics wait for them: the whole house is enlightened with little lamps, and many of these "massals", already mentioned, are kept ready for their arrival, besides those that accompany them, and go before their "palanquin". This sort of lights are nothing else, but many pieces of old linen squeezed hard against one another, in a round figure, and forcibly thrust down into a mould of copper; those who hold them in one hand, have, in the other, a bottle of the same metal, with the mould copper, which is full of oil; and they take care to pour out of it, from time to time, upon the linen, which otherwise gives no light.''
(f) Misn. Sanhedrin, c. 1. sect. 6. T. Hieros. Beracot, fol. 11. 3. (g) Maimon. Hilch. Tephillah, c. 11. sect. 1. (h) Misn. Megilia, c. 4. sect. 3. Maimon, Hilch. Tephilla, c. 8. sect. 4, 5. (i) Bartenora in Misn. Megilla, c. 4. sect. 3. T. Bab. Cetubot, fol. 8. 2. (k) In Misn. Celim, c. 2. sect. 8. (l) The Agreement of Customs between the East Indiana and Jews, art. 17. p. 68, 69.
John Wesley
25:1 Then shall the kingdom of heaven - That is, the candidates for it, be like ten virgins - The bridemaids on the wedding night were wont to go to the house where the bride was, with burning lamps or torches in their hands, to wait for the bride groom's coming. When he drew near, they went to meet him with their lamps, and to conduct him to the bride.
Robert Jamieson, A. R. Fausset and David Brown
25:1 PARABLE OF THE TEN VIRGINS. (Mt 25:1-13)
Then--at the time referred to at the close of the preceding chapter, the time of the Lord's Second Coming to reward His faithful servants and take vengeance on the faithless. Then shall the kingdom of heaven be likened unto ten virgins, which took
their lamps, and went forth to meet the bridegroom--This supplies a key to the parable, whose object is, in the main, the same as that of the last parable--to illustrate the vigilant and expectant attitude of faith, in respect of which believers are described as "they that look for Him" (Heb 9:28), and "love His appearing" (Ti2 4:8). In the last parable it was that of servants waiting for their absent Lord; in this it is that of virgin attendants on a Bride, whose duty it was to go forth at night with lamps, and be ready on the appearance of the Bridegroom to conduct the Bride to his house, and go in with him to the marriage. This entire and beautiful change of figure brings out the lesson of the former parable in quite a new light. But let it be observed that, just as in the parable of the Marriage Supper, so in this--the Bride does not come into view at all in this parable; the Virgins and the Bridegroom holding forth all the intended instruction: nor could believers be represented both as Bride and Bridal Attendants without incongruity.
25:225:2: Հինգն ՚ի նոցանէ յիմարք էին՝ եւ հինգն իմաստունք։
2 Նրանցից հինգը յիմար էին, իսկ հինգը՝ իմաստուն
2 Ասոնցմէ հինգը իմաստուն էին իսկ հինգը՝ յիմար։
Հինգն ի նոցանէ յիմարք էին, եւ հինգն` իմաստունք:

25:2: Հինգն ՚ի նոցանէ յիմարք էին՝ եւ հինգն իմաստունք։
2 Նրանցից հինգը յիմար էին, իսկ հինգը՝ իմաստուն
2 Ասոնցմէ հինգը իմաստուն էին իսկ հինգը՝ յիմար։
zohrab-1805▾ eastern-1994▾ western am▾
25:22: Из них пять было мудрых и пять неразумных.
25:2  πέντε δὲ ἐξ αὐτῶν ἦσαν μωραὶ καὶ πέντε φρόνιμοι.
25:2. πέντε (Five) δὲ (moreover) ἐξ (out) αὐτῶν (of-them) ἦσαν (they-were) μωραὶ ( dulled ) καὶ (and) πέντε (five) φρόνιμοι : ( center-belonged-to )
25:2. quinque autem ex eis erant fatuae et quinque prudentesAnd five of them were foolish and five wise.
2. And five of them were foolish, and five were wise.
And five of them were wise, and five [were] foolish:

2: Из них пять было мудрых и пять неразумных.
25:2  πέντε δὲ ἐξ αὐτῶν ἦσαν μωραὶ καὶ πέντε φρόνιμοι.
25:2. quinque autem ex eis erant fatuae et quinque prudentes
And five of them were foolish and five wise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:2: Five of them were wise - Or, provident, φρονιμοι - they took care to make a proper provision beforehand, and left nothing to be done in the last moment.
Five were foolish - Μωροι, which might be translated careless, is generally rendered foolish; but this does not agree so well with φρονιμοι, provident, or prudent, in the first clause, which is the proper meaning of the word. Μωρος in the Etymologicon, is thus defined, μη ὁρᾶ το δεον, he who sees not what is proper or necessary. These did not see that it was necessary to have oil in their vessels, (the salvation of God in their souls), as well as a burning lamp of religious profession, Mat 25:3, Mat 25:4.
Albert Barnes: Notes on the Bible - 1834
25:2: And five of them were wise - . The words "wise and foolish," here, refer only to their conduct; in regard to the oil. The one part was "wise" in taking oil, the other "foolish" in neglecting it. The conduct of those who were "wise" refers to those who are "prepared" for the coming of Christ - prepared by possessing real piety, and not being merely his professed followers. The conduct of those "without" oil expresses the conduct of those who profess to love him, but are destitute of true grace, and are therefore unprepared to meet him. Nothing can be argued from the number here in regard to the proportion of sincere Christians among professors. circumstances in parables are not to be pressed literally. They are necessary to keep up the story, and we must look chiefly or entirely to the scope or design of the parable to understand its meaning. In this parable the scope is to teach us to "watch" or be ready, Mat 25:13. It is not to teach us the relative "number" of those who shall be saved and who shall not. In teaching us to "watch and to be ready," our Lord gives great additional interest by the circumstances of this narrative; but there is no authority for saying that he meant to teach that just half of professing Christians would be deceived. The moral certainty is that "nothing like" that number will be found to have been hypocrites.
Oil in their vessels - The five foolish virgins probably expected that the bridegroom would come immediately; they therefore made no provision for any delay. The wise virgins knew that the time of his coming was uncertain, and they therefore furnished themselves with oil. This was carried in "vessels," so that it could be poured on the torches when it was necessary.
Vessels - Cups, cans, or anything to hold oil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:2: Mat 7:24-27, Mat 13:19-23, Mat 13:38-43, Mat 13:47, Mat 13:48, Mat 22:10, Mat 22:11; Jer 24:2; Co1 10:1-5; Jo1 2:19; Jde 1:5
John Gill
25:2 And five of them were wise,.... The order of these words is inverted in some versions, as in the Vulgate Latin, Arabic, and Ethiopic, and in Munster's Hebrew Gospel, which read, "and five of them were foolish, and five of them were wise"; but this is of no great consequence. There is a parable of R. Jochanan ben Zaccai (m), who lived before, and after the destruction of the second temple, which bears some likeness to this part of the parable, and others in it, and is this;
"a certain king invited his servants, but did not fix any time for them; those of them that were "wise", adorned themselves, and sat at the gate of the king's house, and said, is there any want at the king's house? but those of them that were "fools", went and did their work, and said, is there any feast without trouble? on a sudden, the king inquired after his servants: the wise went in before him, as they were, adorned; but the fools went in before him, as they were, filthy: the king rejoiced at meeting the wise, and was angry at meeting the foolish; and ordered, that those who had adorned themselves for the feast should sit and eat, and those that had not adorned themselves for the feast should stand.''
The wise virgins are such, who are wise, not in their own conceits, which is the case of natural men, and empty professors; nor in the things of nature, or in the things of the world, of which the saints are oftentimes less knowing than others; nor in notional and speculative knowledge, much less in things that are evil: but they are such who are wise unto salvation; who not only know the scheme of it, but are sensible of their need of it; apply to Christ for it; venture their souls on him, and commit them to him: they trust in his righteousness for justification; in his blood for pardon; in his sacrifice for atonement; in his fulness for daily supplies; in his grace and strength to perform every duty; and expect eternal life in, and from him: they know him, prize him, and value him as their Saviour; rejoice in him, and give him all the glory; and they are such who are also wise in the business of a profession, as well as in the affair of salvation; they are such who take up a profession of religion aright, upon principles of grace, and after mature thought and deliberation; and when they have so done, hold it fast without wavering, walk becoming it in their lives and conversations; and yet do not depend on it, or trust to it:
and five were foolish; not in their own apprehension, in which they might be wise enough; nor in the judgment of others; nor in natural knowledge; or with respect to the things of the world; nor in speculative notions of the Gospel; nor merely so called, because unconverted; every unconverted man being a foolish man: but they were so in the business of salvation; as all are who build their hopes of it on birth privileges; on a carnal descent from good men; on a religious education; on their own righteousness; or on the absolute mercy of God; and not on Christ, the one only, and sure foundation: they are such who know not themselves; the impurity of their hearts, and nature; their impotency to that which is spiritually good; and the imperfection and insufficiency of their own righteousness: they know not Christ, and his salvation, neither the worth, nor want of him, or that; and are altogether strangers to the power of godliness, and spiritual experience: and are also as foolish in the affair of a profession, which they take up without a work of the Spirit of God upon their souls, and without considering the cost and charge of it; and either in a little time wholly drop it, or, if they hold it, they foolishly depend upon it, or lead lives unsuitable to it. The number of wise and foolish virgins being equal, does not imply that there will be just the same number of nominal, as of real believers in the churches, in the latter day, a little before the coming of Christ; only that there will be a large number of such among them.
(m) T. Bab. Sabbat, fol. 153. 1. Vid. R. David Kimchi in Isa. lxv. 13.
Robert Jamieson, A. R. Fausset and David Brown
25:2 And five of them were wise, and five were foolish--They are not distinguished into good and bad, as TRENCH observes, but into "wise" and "foolish"--just as in Mt 7:25-27 those who reared their house for eternity are distinguished into "wise" and "foolish builders"; because in both cases a certain degree of goodwill towards the truth is assumed. To make anything of the equal number of both classes would, we think, be precarious, save to warn us how large a portion of those who, up to the last, so nearly resemble those that love Christ's appearing will be disowned by Him when He comes.
25:325:3: Յիմարքն առին զլապտերսն, եւ ձէթ ընդ իւրեանս ո՛չ բարձին։
3 Յիմարները լապտերներն առան, բայց իրենց հետ պահեստի ձէթ չվերցրին
3 Յիմարները առին իրենց լապտերները, բայց իրենց հետ իւղ չառին.
Յիմարքն առին զլապտերսն, եւ ձէթ ընդ իւրեանս ոչ բարձին:

25:3: Յիմարքն առին զլապտերսն, եւ ձէթ ընդ իւրեանս ո՛չ բարձին։
3 Յիմարները լապտերներն առան, բայց իրենց հետ պահեստի ձէթ չվերցրին
3 Յիմարները առին իրենց լապտերները, բայց իրենց հետ իւղ չառին.
zohrab-1805▾ eastern-1994▾ western am▾
25:33: Неразумные, взяв светильники свои, не взяли с собою масла.
25:3  αἱ γὰρ μωραὶ λαβοῦσαι τὰς λαμπάδας αὐτῶν οὐκ ἔλαβον μεθ᾽ ἑαυτῶν ἔλαιον·
25:3. αἱ (the-ones) γὰρ (therefore) μωραὶ ( dulled ) λαβοῦσαι ( having-had-taken ) τὰς (to-the-ones) λαμπάδας (to-lamps) [αὐτῶν] "[of-them]"οὐκ (not) ἔλαβον (they-had-taken) μεθ' (with) ἑαυτῶν (of-selves) ἔλαιον: (to-an-oillet)
25:3. sed quinque fatuae acceptis lampadibus non sumpserunt oleum secumBut the five foolish, having taken their lamps, did not take oil with them.
3. For the foolish, when they took their lamps, took no oil with them:
They that [were] foolish took their lamps, and took no oil with them:

3: Неразумные, взяв светильники свои, не взяли с собою масла.
25:3  αἱ γὰρ μωραὶ λαβοῦσαι τὰς λαμπάδας αὐτῶν οὐκ ἔλαβον μεθ᾽ ἑαυτῶν ἔλαιον·
25:3. sed quinque fatuae acceptis lampadibus non sumpserunt oleum secum
But the five foolish, having taken their lamps, did not take oil with them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 В этом стихе содержится доказательство (gar), почему в предыдущем стихе пять дев названы неразумными: потому, что не взяли с собою масла для своих светильников.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:3: foolish: Mat 23:25, Mat 23:26; Isa 48:1, Isa 48:2, Isa 58:2; Eze 33:3; Ti2 3:5; Heb 12:15; Rev 3:1, Rev 3:15, Rev 3:16
John Gill
25:3 They that were foolish took their lamps,.... The Vulgate Latin, and Munster's Hebrew Gospel, read, "the five foolish", whose folly is here exposed; and which lay not merely, or only in taking up the lamps of a profession in a wrong way, and upon a wrong bottom, but chiefly in what follows;
and took no oil with them: by oil is meant, not temporal blessings, nor spiritual ones, nor the Gospel, nor the gifts of the Spirit, all which are sometimes signified by oil; but either the Spirit of God himself, who is the oil of gladness, and the anointing which teacheth all things; or the regenerating and sanctifying grace of the Spirit, even all the graces which are implanted by him in conversion: this is so called, in allusion to the anointing oil under the law, in its excellent nature, its costly matter, its curious make, and particular application; and in the use of it to anoint both things, the tabernacle and its vessels, and persons, prophets, priests, and kings; see Ex 30:23, &c. The grace of the Spirit being of an holy and sanctifying nature, exceeding valuable and precious, and a curious piece of workmanship, and what is only applied unto, and bestowed on the elect of God; and with which all the vessels of mercy, small and great, are anointed, and are made prophets, priests, and kings, and is what is, as that was, lasting and abiding: or else with respect to the precious oil, or ointment poured on Aaron's head, which was emblematical of the grace of the Spirit, which was poured forth, without measure, on Christ, and from him descends to all his members: or to the lamp oil for the candlestick in the tabernacle, which was oil olive, pure, beaten, and was for light, to cause the lamp to burn always; and fitly represented grace, which comes from Christ, the true olive tree; is pure, and of a purifying nature; and comes through a bruised, crucified Christ; and being put into the heart, causes the light of good works, and a becoming conversation, to shine forth: or else to oil in common, which is of a cheering and refreshing nature; is beautifying and adorning, supplying and healing, feeding and fattening, searching and penetrating, and will not mix with any thing else; upon all which accounts grace may be compared to it. Now these foolish virgins, though they took up a lamp of a profession, yet were unconcerned for the oil of grace, to fill, maintain, and trim this lamp: they were ignorant of the nature and use of true grace; they saw no need of it, and therefore did not ask for it, or about it; they neglected it, made light of it, and denied it as useless; and being destitute of it, took up their profession without it; and in this lay their folly.
John Wesley
25:3 The foolish took no oil with them - No more than kept them burning just for the present. None to supply their future want, to recruit their lamp's decay. The lamp is faith. A lamp and oil with it, is faith working by love.
Robert Jamieson, A. R. Fausset and David Brown
25:3 They that were foolish took their lamps, and took no oil with them:
25:425:4: Իսկ իմաստունքն առին եւ ձէ՛թ ամանօք ընդ լապտերս իւրեանց[464]։ [464] Ոմանք. Առին ձէթ ամանովք։
4 Իսկ իմաստունները իրենց լապտերների հետ միասին ամաններով ձէթ վերցրին
4 Սակայն իմաստունները իրենց լապտերներուն հետ ամաններով իւղ ալ առին։
Իսկ իմաստունքն առին ձէթ ամանովք ընդ լապտերս իւրեանց:

25:4: Իսկ իմաստունքն առին եւ ձէ՛թ ամանօք ընդ լապտերս իւրեանց[464]։
[464] Ոմանք. Առին ձէթ ամանովք։
4 Իսկ իմաստունները իրենց լապտերների հետ միասին ամաններով ձէթ վերցրին
4 Սակայն իմաստունները իրենց լապտերներուն հետ ամաններով իւղ ալ առին։
zohrab-1805▾ eastern-1994▾ western am▾
25:44: Мудрые же, вместе со светильниками своими, взяли масла в сосудах своих.
25:4  αἱ δὲ φρόνιμοι ἔλαβον ἔλαιον ἐν τοῖς ἀγγείοις μετὰ τῶν λαμπάδων ἑαυτῶν.
25:4. αἱ (the-ones) δὲ (moreover) φρόνιμοι ( center-belonged-to ) ἔλαβον (they-had-taken) ἔλαιον (to-an-oillet) ἐν (in) τοῖς (unto-the-ones) ἀγγείοις (unto-receptaclelets-of) μετὰ (with) τῶν (of-the-ones) λαμπάδων (of-lamps) ἑαυτῶν. (of-selves)
25:4. prudentes vero acceperunt oleum in vasis suis cum lampadibusBut the wise took oil in their vessels with the lamps.
4. but the wise took oil in their vessels with their lamps.
But the wise took oil in their vessels with their lamps:

4: Мудрые же, вместе со светильниками своими, взяли масла в сосудах своих.
25:4  αἱ δὲ φρόνιμοι ἔλαβον ἔλαιον ἐν τοῖς ἀγγείοις μετὰ τῶν λαμπάδων ἑαυτῶν.
25:4. prudentes vero acceperunt oleum in vasis suis cum lampadibus
But the wise took oil in their vessels with the lamps.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 Под маслом здесь подразумеваются вообще все добродетели, делающие человека достойным участия в пиру Царства Небесного, преимущественно же те, которые противоположны глупости, небрежности, легкомыслию и беспечности глупых дев.
Adam Clarke: Commentary on the Bible - 1831
25:4: Took oil in their vessels - They not only had a sufficiency of oil in their lamps, but they carried a vessel with oil to recruit their lamps, when it should be found expedient. This the foolish or improvident neglected to do: hence, when the oil that was in their lamps burned out, they had none to pour into the lamp to maintain the flame.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:4: oil: Psa 45:7; Zac 4:2, Zac 4:3; Joh 1:15, Joh 1:16, Joh 3:34; Rom 8:9; Co2 1:22; Gal 5:22, Gal 5:23; Jo1 2:20, Jo1 2:27; Jde 1:19
John Gill
25:4 But the wise took oil,.... They were concerned for the true grace of God, being enlightened by the Spirit of God; they saw their need of the grace of God, and being directed by him where it was to be had, went to Christ for it; and having received it from him, through the power of the Holy Ghost, exercised it on him; and herein lay their wisdom: for a stock of this in the heart, daily renewed by Christ, will supply the lamp of a profession well. This they had
in their vessels, their oil vessels; by which are meant their hearts; so called in allusion either to the vessels in which the oil was put, when pressed out of the olives, Jer 40:10 or to the oil vessels of the candlestick, Num 4:9. These are vessels of God's making, though through sin are become impure, and empty of all spiritual good: they are indeed large and capacious; here's room for Father, Son, and Spirit, and for abundance of grace; they are capable of comprehending much of the love of God, and besides natural, a great deal of spiritual knowledge: here, in these vessels, sanctified by the Spirit of God, the wise virgins had the oil of grace, which is an internal thing: it is nothing in the head, in the tongue, or in the hand, but something in the heart: it does not lie in notion, in talking, nor in doing; a man may know much, say a great deal, and do many external works, and yet be destitute of the grace of God; nothing external is that: it is not a mere outward reformation of life, an external humiliation for sin, an abstinence from the grosser sins of life, or a conformity to the ordinances of the Gospel, or a profession of religion: it is a principle of light, life, love, and holiness wrought in a man's heart; it has its seat in the mind, understanding, and judgment, in the will, conscience, and the affections. This oil of grace was not naturally in them; nor was it obtained by the power of their freewill; but was freely given unto them, and powerfully wrought in them: the case is this; all grace was put into Christ's hands for them; the Spirit of God was sent down to apply it to them, and work it in them; Which is generally done by means, which they made use of by his direction and assistance, and so may be said to take it:
with their lamps, of an external profession; they did not take up a profession before they had grace, or without it; but when they received the one, they took up the other; and which was acting the wise part.
John Wesley
25:4 The wise took oil in their vessels - Love in their hearts. And they daily sought a fresh supply of spiritual strength, till their faith was made perfect.
Robert Jamieson, A. R. Fausset and David Brown
25:4 But the wise took oil in their vessels with their lamps--What are these "lamps" and this "oil"? Many answers have been given. But since the foolish as well as the wise took their lamps and went forth with them to meet the Bridegroom, these lighted lamps and this advance a certain way in company with the wise, must denote that Christian profession which is common to all who bear the Christian name; while the insufficiency of this without something else, of which they never possessed themselves, shows that "the foolish" mean those who, with all that is common to them with real Christians, lack the essential preparation for meeting Christ. Then, since the wisdom of "the wise" consisted in their taking with their lamps a supply of oil in their vessels, keeping their lamps burning till the Bridegroom came, and so fitting them to go in with Him to the marriage, this supply of oil must mean that inward reality of grace which alone will stand when He appears whose eyes are as a flame of fire. But this is too general; for it cannot be for nothing that this inward grace is here set forth by the familiar symbol of oil, by which the Spirit of all grace is so constantly represented in Scripture. Beyond all doubt, this was what was symbolized by that precious anointing oil with which Aaron and his sons were consecrated to the priestly office (Ex 30:23-25, Ex 30:30); by "the oil of gladness above His fellows" with which Messiah was to be anointed (Ps 45:7; Heb 1:9), even as it is expressly said, that "God giveth not the Spirit by measure unto Him" (Jn 3:34); and by the bowl full of golden oil, in Zechariah's vision, which, receiving its supplies from the two olive trees on either side of it, poured it through seven golden pipes into the golden lamp-stand to keep it continually burning bright (Zech 4:1-14) --for the prophet is expressly told that it was to proclaim the great truth, "Not by might, nor by power, but by MY SPIRIT, saith the Lord of hosts [shall this temple be built]. Who art thou, O great mountain [of opposition to this issue]? Before Zerubbabel thou shalt become a plain [or, be swept out of the way], and he shall bring forth the head stone [of the temple], with shoutings [crying], GRACE, GRACE unto it." This supply of oil, then, representing that inward grace which distinguishes the wise, must denote, more particularly, that "supply of the Spirit of Jesus Christ," which, as it is the source of the new spiritual life at the first, is the secret of its enduring character. Everything short of this may be possessed by "the foolish"; while it is the possession of this that makes "the wise" to be "ready" when the Bridegroom appears, and fit to "go in with Him to the marriage." Just so in the parable of the Sower, the stony-ground hearers, "having no deepness of earth" and "no root in themselves," though they spring up and get even into ear, never ripen, while they in the good ground bear the precious grain.
25:525:5: Եւ ՚ի յամել փեսային, նիրհեցի՛ն ամենեքեան եւ ՚ի քո՛ւն մտին։
5 Եւ երբ փեսան ուշացաւ, ամէնքն էլ նիրհեցին եւ քուն մտան
5 Երբ փեսան ուշացաւ, ամէնքն ալ թմրեցան ու քնացան։
Եւ ի յամել փեսային` նիրհեցին ամենեքեան եւ ի քուն մտին:

25:5: Եւ ՚ի յամել փեսային, նիրհեցի՛ն ամենեքեան եւ ՚ի քո՛ւն մտին։
5 Եւ երբ փեսան ուշացաւ, ամէնքն էլ նիրհեցին եւ քուն մտան
5 Երբ փեսան ուշացաւ, ամէնքն ալ թմրեցան ու քնացան։
zohrab-1805▾ eastern-1994▾ western am▾
25:55: И как жених замедлил, то задремали все и уснули.
25:5  χρονίζοντος δὲ τοῦ νυμφίου ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον.
25:5. χρονίζοντος (Of-interimming-to) δὲ (moreover) τοῦ (of-the-one) νυμφίου (of-bride-belonged) ἐνύσταξαν (they-nodded-to," πᾶσαι ( all ,"καὶ (and) ἐκάθευδον. (they-were-resting-down)
25:5. moram autem faciente sponso dormitaverunt omnes et dormieruntAnd the bridegroom tarrying, they all slumbered and slept.
5. Now while the bridegroom tarried, they all slumbered and slept.
While the bridegroom tarried, they all slumbered and slept:

5: И как жених замедлил, то задремали все и уснули.
25:5  χρονίζοντος δὲ τοῦ νυμφίου ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον.
25:5. moram autem faciente sponso dormitaverunt omnes et dormierunt
And the bridegroom tarrying, they all slumbered and slept.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 Слово «замедлил» неточно; в подлиннике: cronizontoV (настоящ. вр.) de tou numfiou — когда же жених медлил, долго не приходил. Следует заметить, что заснули все девы, как глупые, так и мудрые. Ни те, ни другие за это не порицаются и не обличаются. Поэтому здесь нет речи о преступности и греховности духовной дремоты и сна. Указывается только на потребность бодрствования. Иначе, когда придет жених, он не получит вовсе никакого приветствия. Девы вполне отличаются от злого раба (XXIV:48), который говорит: «не скоро придет господин мой», — они ожидают скорого его прибытия; глупые при этом говорят как бы так: «наверно он скоро придет, и потому нет надобности запасать много масла». «Это, — говорит Альфорд, — может служить указанием, насколько вообще различны основы обеих притчей».
Adam Clarke: Commentary on the Bible - 1831
25:5: The bridegroom tarried - The coming of the bridegroom to an individual may imply his death: his coming to the world - the final judgment. The delay - the time from a man's birth till his death, in the first case; in the second, the time from the beginning to the end of the world.
Slumbered and slept - Or, ενυϚαξαν και εκαθευδον, they became drowsy and fell asleep. As sleep is frequently used in the sacred writings for death, so drowsiness, which precedes sleep, may be considered as pointing out the decays of the constitution, and the sicknesses which precede death. The other explanations which are given of this place must be unsatisfactory to every man who is not warped by some point in his creed, which must be supported at every expense. Carelessness disposed them to drowsiness, drowsiness to sleep, deep sleep, which rendered them as unconscious of their danger as they were before inattentive to their duty. The Anglo-Saxon has hit the meaning of the original well - of which my old MS. Bible gives a literal version, in the English of the 14th century: forsothe-alle nappeden and sleptyn.
Albert Barnes: Notes on the Bible - 1834
25:5: The bridegroom tarried - That is, while they waited for him. It was uncertain at what time he would come. He delayed longer than they expected.
All slumbered and slept - Waiting until near midnight, they fell into repose. This circumstance is not to be pressed to prove that all Christians will be asleep, or cold and careless, when the Lord Jesus shall come. "Many" may be so, but many, also, will be looking for his coming. This circumstance is designed simply to show more clearly the "duty of being ready," Mat 25:13. It does not mean to affirm it "as a fact" that none will be ready.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:5: the: Mat 25:19, Mat 24:48; Hab 2:3; Luk 12:45, Luk 20:9; Heb 10:36, Heb 10:37; Pe2 3:4-9; Rev 2:25
they: Mat 26:40, Mat 26:43; Sol 3:1, Sol 5:2; Jon 1:5, Jon 1:6; Mar 14:37, Mar 14:38; Luk 18:8; Rom 13:11; Eph 5:14; Th1 5:6-8; Pe1 5:8
Geneva 1599
25:5 While the bridegroom tarried, they all (b) slumbered and slept.
(b) Their eyes being heavy with sleep.
John Gill
25:5 While the bridegroom tarried,.... The space of time here referred to, is either from the ascension of Christ, to his coming to take vengeance on the Jews; or from thence to his second coming; or rather from the time of some general expectation by the saints, of the near approach of Christ, till such time he does come: for as there was a general expectation of the coming of Christ before he came in the flesh, so there will be a general expectation of Christ being near at hand some time before his second coming; and because such an expectation will not be answered, or Christ will not come so soon as was hoped for, and expected, a general drowsiness, and security, and unconcernedness, especially about the coming of Christ, will fall upon the churches. Thus, in the last century, there was among the people of God, in these kingdoms, a general expectation of Christ's speedy coming; but being in this disappointed, professors of all sorts are fallen asleep, and do not at all, or very little, at least very few, concern themselves about it: in a word, this interval of time seems to regard that period which is pointed out by the Laodicean church state, which will usher in the coming of Christ, and the last judgment. Now Christ, the bridegroom, may be said to tarry, not with respect to the time fixed by the Father and himself; for as this is settled, though unknown to man, it will not be passed by him; he does not, nor will he tarry beyond the appointed time: but either with respect to the time fixed by men; or with respect to the declaration of Christ, and his apostles, that he would come "quickly", and the length of time since; or rather with respect to the expectations of the saints, and their impatience. The reason why he tarries is, because his time is not come, and there are many things to be done first; there is to be a glorious spread of the Gospel all over the world; all the elect must be gathered in, both among Jews and Gentiles; and the man of sin must be destroyed; and the ungodly must fill up the measure of their iniquities; and Christ tarries to try the graces of his people, who should exercise faith in his coming, by looking, watching, and waiting for it, desirous of it, and hastening unto it; being ready for him, prepared to receive him, and to go with him to the nuptial-chamber; but instead of this
they all slumbered and slept: which is not to be understood as if that one only slumbered, and the other slept; that is, that the wise virgins slumbered, and the foolish virgins slept; for the wise virgins, or true believers, are elsewhere said to sleep, and formal professors to slumber; but both these are spoken of them all: and by this slumber, and sleep, is not meant a natural death; though that is sometimes called a sleep, and to which true believers are subject, as well as others; yet all at the coming of Christ will not be asleep in this sense: and were this intended, their resurrection would be designed by their "arising", in the seventh verse; and so the resurrection of the saints, and of others, would be together, which is not true, for the dead in Christ will rise first; and would be also before the coming of Christ, whereas the resurrection of the saints is not till at his coming; and it would look, by the account in some following verses, as if grace might be had, or, at least, be thought to be had, after the resurrection: nor is this to be understood of the dead sleep of sin: a death in sin may be signified by sleeping, and be so called, and conviction be an awakening out of it; but the foolish virgins were always asleep in this sense, and were never truly and thoroughly awaked; and wise virgins never do, nor can, fall into this sleep; for being quickened by Christ, they never die again: nor of a judicial slumber and sleep, which the saints are never given up to; but a dead, lifeless, and sleepy frame of spirit in the wise virgins: which lies in grace not being in exercise; in a slothfulness to perform religious duties; in taking up a satisfaction with the outward parts of religion; in an indifference about the interest of Christ; in an unconcernedness at the omission of duty, or commission of sin; and in an entire ease of mind with regard to such a frame and state: the causes of it are a body of sin; an anxious care of the world; a being weary of spiritual exercises, and a leaving them off; abstaining from an awakening ministry, and spiritual conversation; and keeping company with sleepy and slothful professors, or the men of the world: and often it arises from ease, peace, and liberty; and sometimes from long watchfulness, and waiting for the bridegroom's coming; in which, being disappointed, such a frame of spirit ensues: and also in the foolish virgins it intends great carnal security in themselves; a rest and confidence in their external profession; and a laying aside all thoughts of Christ, and his coming to judgment: for a difference there is between the sleep and slumbering of the one and of the other; the wise virgins are children of the day, and not of the night; though they sleep, their hearts wake, and they sleep with grace in their hearts; neither of which can be said of the foolish virgins, or formal professors: as to the phraseology here used, the Jews would distinguish upon it, for they make a difference between slumbering and sleeping:
"they do not dismiss (the company) after the passover with the sweet-meats: if some of them sleep, they may eat, but if all of them, they may not eat. R. Jose says, "if they slumber" they may eat; "if they sleep they may not eat" (n): which Maimonides thus (o) explains, "if they slumber"; that is, if they begin to sleep, but are not yet overwhelmed with sleep, but bear when others speak to them, and answer immediately to them that call them: "if they sleep": if they are oppressed with a deep sleep.''
Though the phrase , which I should choose to render, "he slumbered and slept", is often said (p) of the same person, without any distinction, as here.
(n) Misn. Pesachim, c. 10. sect. 8. & Maimon. Hilch. Chametz Umetzah, c. 8. sect. 14. (o) In Misn. ib. (p) T. Bab. Bava Kama, fol. 47. 2. & 65. 1. & 67. 2.
John Wesley
25:5 While the bridegroom delayed - That is, before they were called to attend him, they all slumbered and slept - Were easy and quiet, the wise enjoying a true, the foolish a false peace.
Robert Jamieson, A. R. Fausset and David Brown
25:5 While the bridegroom tarried--So in Mt 24:48, "My Lord delayeth His coming"; and so Peter says sublimely of the ascended Saviour, "Whom the heaven must receive until the times of restitution of all things" (Acts 3:21, and compare Lk 19:11-12). Christ "tarries," among other reasons, to try the faith and patience of His people.
they all slumbered and slept--the wise as well as the foolish. The world "slumbered" signifies, simply, "nodded," or, "became drowsy"; while the world "slept" is the usual word for lying down to sleep, denoting two stages of spiritual declension--first, that half-involuntary lethargy or drowsiness which is apt to steal over one who falls into inactivity; and then a conscious, deliberate yielding to it, after a little vain resistance. Such was the state alike of the wise and the foolish virgins, even till the cry of the Bridegroom's approach awoke them. So likewise in the parable of the Importunate Widow: "When the Son of man cometh, shall He find faith on the earth?" (Lk 18:8).
25:625:6: Եւ ՚ի մէջ գիշերի եղեւ բարբառ. Ահա՛ փեսայ գա՛յ արի՛ք ընդ առաջ նորա[465]։ [465] Ոմանք. Ահա գայ փեսայ։
6 Եւ կէսգիշերին ձայն լսուեց՝ ահա՛ փեսան գալիս է, նրան դիմաւորելո՛ւ ելէք
6 Կէս գիշերին ձայն մը եղաւ. ‘Ահա փեսան կու գայ. զանիկա դիմաւորելու ելէք’։
Եւ ի մէջ գիշերի եղեւ բարբառ. Ահա փեսայ գայ, արիք ընդ առաջ նորա:

25:6: Եւ ՚ի մէջ գիշերի եղեւ բարբառ. Ահա՛ փեսայ գա՛յ արի՛ք ընդ առաջ նորա[465]։
[465] Ոմանք. Ահա գայ փեսայ։
6 Եւ կէսգիշերին ձայն լսուեց՝ ահա՛ փեսան գալիս է, նրան դիմաւորելո՛ւ ելէք
6 Կէս գիշերին ձայն մը եղաւ. ‘Ահա փեսան կու գայ. զանիկա դիմաւորելու ելէք’։
zohrab-1805▾ eastern-1994▾ western am▾
25:66: Но в полночь раздался крик: вот, жених идет, выходите навстречу ему.
25:6  μέσης δὲ νυκτὸς κραυγὴ γέγονεν, ἰδοὺ ὁ νυμφίος, ἐξέρχεσθε εἰς ἀπάντησιν [αὐτοῦ].
25:6. μέσης (Of-middle) δὲ (moreover) νυκτὸς (of-a-night) κραυγὴ (a-yelling) γέγονεν (it-hath-had-come-to-become," Ἰδοὺ ( Thou-should-have-had-seen ,"ὁ (the-one) νυμφίος, (bride-belonged," ἐξέρχεσθε ( ye-should-come-out ) εἰς (into) ἀπάντησιν. (to-an-ever-a-oning-off)
25:6. media autem nocte clamor factus est ecce sponsus venit exite obviam eiAnd at midnight there was a cry made: Behold the bridegroom cometh. Go ye forth to meet him.
6. But at midnight there is a cry, Behold, the bridegroom! Come ye forth to meet him.
And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him:

6: Но в полночь раздался крик: вот, жених идет, выходите навстречу ему.
25:6  μέσης δὲ νυκτὸς κραυγὴ γέγονεν, ἰδοὺ ὁ νυμφίος, ἐξέρχεσθε εἰς ἀπάντησιν [αὐτοῦ].
25:6. media autem nocte clamor factus est ecce sponsus venit exite obviam ei
And at midnight there was a cry made: Behold the bridegroom cometh. Go ye forth to meet him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 Нужно заметить, что с этого стиха на помощь критикам евангельского текста приходит так называемый Александрийский кодекс, который относят к V веку. Он хранится в Британском музее. До этого стиха в этом кодексе все раннейшие главы Евангелия Матфея потеряны. Александрийский кодекс, впрочем, считается менее важным, чем Синайский и Ватиканский. — «В полночь», т. е. в такое время, когда сон бывает особенно глубок. Кем был поднят крик? Неизвестно. Дело представляется столь обычным и естественным, что упоминать об этом не было никакой надобности. Может быть, пока девы спали, нашлись любители всякого рода процессий и церемоний, которые издалека подняли крик при появлении жениха. Некоторые думают, что крик поднят был самими девами, раньше других проснувшимися, которые и начали будить своих подруг. Слово gegonen (раздался — в русск.) весьма живописно. Оно значит: крик раздался (начался, произошел) и не прекращался (прош. сов. время), как будто висел в воздухе. Так бывает во время всевозможных народных ликований. Можно переводить и настоящим временем: «в полночь раздается крик». Тренч и Морисон приводят выдержки из английского писателя Уорда (Ward), где он описывает свадебный обряд, которого был свидетелем в Индии: «после двух или трех часов ожидания, наконец, около полуночи было объявлено: «вот жених идет, выходите на встречу ему». Все участововашие в процессии зажгли светильники и поспешно заняли свои места в процессии, некоторые из них потеряли свои светильники и оказались не готовыми. Но уже поздно было отыскивать, и кавалькада двинулась». То, что бывает в Индии теперь, было, конечно, и в Палестине времени Христа. Златоуст пользуется словами «в полночь» для указания, что в это время будет воскресение. «Это говорит Он (Спаситель) или сообразуясь с притчею, или показывая, что воскресенье случится ночью». Иероним идет дальше и указывает на «иудейское предание», по которому «Христос придет в полночь, подобно тому, как это было в Египте, когда совершалась Пасха, и (Ангел) губитель пришел, и Господь прошел над кущами, и кровью агнца косяки наших домов были освящены (Исх XII). Отсюда, думаю, осталось и апостольское предание, чтобы в бодрственный день Пасхи не дозволялось распускать ранее полуночи народ, ожидающий пришествия Христа». Это мнение подвергалось критике: говорили, что Христос, вероятнее, придет для суда утром; потому что Он есть pater lucis — отец света. Ни то ни другое мнение, по-видимому, ни на чем не основано. Полночь просто указывает на время успокоения и глубокого сна, чтобы резче выставить неожиданность прибытия жениха (ср. XXIV:37). В какое время будет пришествие Христа, об этом не говорится и это не поясняется. Все здесь имеет символический смысл и служит только для пояснения, что пришествие Христа будет неожиданным.
Adam Clarke: Commentary on the Bible - 1831
25:6: At midnight there was a cry - The Jewish weddings were generally celebrated in the night; yet they usually began at the rising of the evening star; but in this case there was a more than ordinary delay.
Behold, the bridegroom cometh - What an awful thing to be summoned to appear before the Judge of quick and dead! The following is an affecting relation, and fas est ab hoste doceri. "When Rabbi Jochanan ben Zachai was sick, his disciples came to visit him; and when he saw them he began to weep. They say to him, Rabbi! the light of Israel, the right hand pillar, the strong hammer, wherefore dost thou weep? He answered them, If they were carrying me before a king of flesh and blood, who is here today, and to-morrow in the grave; who, if he were angry with me, his anger would not last for ever: if he put me in prison, his prison would not be everlasting; if he condemned me to death, that death would not be eternal; whom I could soothe with words or bribe with riches; yet even in these circumstances I should weep. But now I am going before the King of kings, the holy and the blessed God, who liveth and endureth for ever and for ever; who, if he be angry with me, his anger will last for ever; if he put me in prison, his bondage will be everlasting; if he condemn me to death, that death will be eternal; whom I cannot soothe with words nor bribe with riches: when, farther, there are before me two ways, the one to hell and the other to paradise, and I know not in which they are carrying me, shall I not weep?" Talmud Beracoth, fol. 29.
Albert Barnes: Notes on the Bible - 1834
25:6: At midnight - Later than was the usual custom, and hence, they had fallen asleep.
A cry made - Of those who were coming with the bridegroom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:6: at: Mat 24:44; Mar 13:33-37; Luk 12:20, Luk 12:38-40, Luk 12:46; Th1 5:1-3; Rev 16:15
a cry: Mat 24:31; Joh 5:28, Joh 5:29; Th1 4:16; Pe2 3:10
Behold: Mat 25:31; Psa 50:3-6, Psa 96:13, Psa 98:9; Th2 1:7-10; Jde 1:14, Jde 1:15
go: Mat 25:1; Isa 25:9; Amo 4:12; Mal 3:1, Mal 3:2; Rev 19:7-9
John Gill
25:6 And at midnight there was a cry made;.... Which is no other than the following notice of the bridegroom's coming, expressed in these words:
behold the bridegroom cometh, go ye out to meet him: which supposes that then all things will be ready for his coming: all things respecting this world; all the strange and surprising events that were to come to pass, before the coming of Christ, will now be accomplished; an end put to all the monarchies of the earth; and all the preparations in nature, for the burning of the world finished: all things respecting the ungodly of the world: they will have filled up the measure of their iniquities, and finished their persecutions of the saints: and all things respecting the elect of God, they will be all born, and born again; they will have gone through all their sufferings for Christ, and have all their graces tried and perfected; for when the bridegroom comes, he will come to espouse them openly to himself, for which they must be prepared and adorned, and to take them to himself, that they may be for ever with him. It also supposes, that his coming will be very nigh at hand; it was so represented long ago; it is greatly desired by the saints to be quickly; and it will be in a very short time after this notice: and it signifies that there will be some notice given of it, a little before he comes; and that partly for the glory of his majesty; and that his own people, the wise virgins, may be ready; and that the foolish ones may be left without excuse: and this being prefaced with a "behold", shows the certainty of his coming, than which nothing is more certain, and to be depended on; as appears from Enoch's prophecy, and others of the Old Testament; from Christ's own promise; from the testimony of angels: from the words of the apostles; and from the ordinance of the Lord's supper: and also the importance of it; for things of the greatest moment will follow on it; such as the resurrection of the dead, the judgment of the whole world, the complete happiness of the saints, and the destruction of the wicked: and likewise, that it will be wonderful and astonishing; Christ will come in amazing glory, in his own, in his Father's, and in the glory of the holy angels, and of his power and authority, as the judge of quick and dead. And in this notice advice is given to the virgins,
go ye out to meet him; see Song 3:11, and may intend either a going forth internally, as the wise virgins did in the exercise of grace, of faith in the coming of Christ, of love of his appearance, and earnest desire after it; or a going forth externally, as all the virgins did in a way of visible profession, taking up and trimming their lamps; or literally and corporeally, as the saints will, that will be found alive at Christ's coming. Now this notice is called "a cry"; and refers not to the voice of Christ in raising the dead, for this will be before the coming of Christ, whereas that will be when he is come; and for the same reason, not to the voice of the archangel, if he can be thought to be distinct from Christ. Some think it regards a secret general impulse, that will be upon the spirits of the people of God, with respect to the bridegroom's coming, but this does not seem to answer to a cry; rather it should intend some remarkable providence, as the earthquake in Rev_ 11:13 when a tenth part of the city shall fall, seven thousand men of note be slain, and the rest affrighted; or the sounding of the seventh angel, Rev_ 11:15, or, what is most likely, the voice of a great multitude, as of many waters, and of mighty thunderings, declaring, that the marriage of the Lamb was come, and the bride ready, Rev_ 19:6, and will be a very loud one: it will awaken all the virgins, and will be the cry, not of one, but of many; and will be very sudden and surprising, though joyful to the saints: this cry will be made, not by the virgins, for they will be asleep; nor by Christ himself, for he will not be come; nor by the angels, for they will come with him, and not before; rather by the ministers of the Gospel, who are the angels so often spoken of in the book of the Revelations, who sound the trumpets at different times, and on different occasions; who also will sound this trumpet, and give this last and general notice of Christ's coming; who will be all at once apprized of it, and give an universal alarm of it together in all the churches: thus, as the notice of Christ's first coming was made by the prophets, the notice of his second coming will be made by the ministers of the Gospel: and this will be at "midnight": which expresses the state of the church a little before the coming of Christ: it will be a night season with it, a time of darkness both with respect to Gospel light, and the presence of God with his people; a time of coldness and lukewarmness, as to zeal for God, love to his people, and concern for the interest of Christ; a time of drowsiness and sleep, of insensibility and security, of indolence and inactivity: so as the coming of Christ will be later than was first expected; it will be sudden, and at unawares, and like a thief in the night; but whether it will be literally in the night season, as his first coming, is not certain. The Jews expect (q), that at the end of the world Moses and Messiah will come in the night, the one from the wilderness, and the other from Rome: and they make frequent mention of God's going into the garden of Eden, or paradise, at midnight, and there rejoicing with good men. It is said (r), that R. Eliezer and R. Jose
"were sitting one night, and studying in the law, and about midnight, a man cried (or the cock crowed), bless ye the blessing; says R. Eliezer, now is, the time that the holy, blessed God goes into the garden of Eden, to rejoice with the righteous.''
(q) Targum Hieros. in Exod xii. 42. (r) Zohar in Exod. fol. 76. 4. & in Lev. fol. 21. 1. & 23. 2.
John Wesley
25:6 At midnight - In an hour quite unthought of.
Robert Jamieson, A. R. Fausset and David Brown
25:6 And at midnight--that is, the time when the Bridegroom will be least expected; for "the day of the Lord so cometh as a thief in the night" (Th1 5:2).
there was a cry made, Behold, the Bridegroom cometh; go ye out to meet him--that is, Be ready to welcome Him.
25:725:7: Յայնժամ յարեան ամենայն կուսանքն, եւ կազմեցին զլապտերս իւրեանց։
7 Այն ժամանակ բոլոր կոյսերը վեր կացան եւ իրենց լապտերները կարգի բերեցին
7 Այն ատեն բոլոր կոյսերը ելան ու իրենց լապտերները շտկեցին։
Յայնժամ յարեան ամենայն կուսանքն եւ կազմեցին զլապտերս իւրեանց:

25:7: Յայնժամ յարեան ամենայն կուսանքն, եւ կազմեցին զլապտերս իւրեանց։
7 Այն ժամանակ բոլոր կոյսերը վեր կացան եւ իրենց լապտերները կարգի բերեցին
7 Այն ատեն բոլոր կոյսերը ելան ու իրենց լապտերները շտկեցին։
zohrab-1805▾ eastern-1994▾ western am▾
25:77: Тогда встали все девы те и поправили светильники свои.
25:7  τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι καὶ ἐκόσμησαν τὰς λαμπάδας ἑαυτῶν.
25:7. τότε (To-the-one-which-also) ἠγέρθησαν (they-were-roused) πᾶσαι ( all ) αἱ (the-ones) παρθένοι (maidens) ἐκεῖναι (the-ones-thither) καὶ (and) ἐκόσμησαν (they-configured-unto) τὰς (to-the-ones) λαμπάδας (to-lamps) ἑαυτῶν. (of-selves)
25:7. tunc surrexerunt omnes virgines illae et ornaverunt lampades suasThen all those virgins arose and trimmed their lamps.
7. Then all those virgins arose, and trimmed their lamps.
Then all those virgins arose, and trimmed their lamps:

7: Тогда встали все девы те и поправили светильники свои.
25:7  τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι καὶ ἐκόσμησαν τὰς λαμπάδας ἑαυτῶν.
25:7. tunc surrexerunt omnes virgines illae et ornaverunt lampades suas
Then all those virgins arose and trimmed their lamps.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:7: Trimmed their lamps - Εκοσμησαν, adorned them. I have seen some of the eastern lamps or lanthorns, the body of which was a skeleton of wood and threads, covered with a very thin transparent membrane, or very fine gauze, and decorated with flowers painted on it. It is probable that the nuptial lamps were highly decorated in this way; though the act mentioned here may mean no more than preparing the lamps for burning.
The following account of the celebration of a wedding in Persia, taken from the Zend Avesta, vol. ii. p. 558, etc., may cast some light on this place.
"The day appointed for the marriage, about five o'clock in the evening, the bridegroom comes to the house of the bride, where the mobed, or priest, pronounces for the first time the nuptial benediction. He then brings her to his own house, gives her some refreshment, and afterwards the assembly of her relatives and friends reconduct her to her father's house. When she arrives, the mobed repeats the nuptial benediction, which is generally done about Midnight; immediately after, the bride, accompanied with a part of her attending troop, (the rest having returned to their own homes), is reconducted to the house of her husband, where she generally arrives about three o'clock in the morning. Nothing can be more brilliant than these nuptial solemnities in India. Sometimes the assembly consists of not less than two thousand persons, all richly dressed in gold and silver tissue; the friends and relatives of the bride, encompassed with their domestics, are all mounted on horses richly harnessed. The goods, wardrobe, and even the bed of the bride, are carried in triumph. The husband, richly mounted and magnificently dressed, is accompanied by his friends and relatives, the friends of the bride following him in covered carriages. At intervals, during the procession, guns and rockets are fired, and the spectacle is rendered grand beyond description, by a prodigious number of Lighted Torches, and by the Sound of a multitude of musical instruments."
There are certain preparations which most persons believe they must make at the approach of death; but, alas! it is often too late. The lamp is defiled, the light almost out, and the oil expended; and what adorning is a wretched sinner, struggling in the agonies of death, capable of preparing for his guilty soul!
Albert Barnes: Notes on the Bible - 1834
25:7: Trimmed their lamps - Burning until midnight, the oil was exhausted: they gave a dim and obscure light. They trimmed them by removing the burnt parts of the linen or the torch, so that they would burn clear. It was needful, also, to dip them again in oil, or to pour oil upon them. This strikingly represents the conduct of most people at the approach of death. They then begin to make ready. They are alarmed, anxious, and trembling, and then they ask the aid of others, but often when it is foRev_er too late.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:7: Luk 12:35; Pe2 3:14; Rev 2:4, Rev 2:5, Rev 3:2, Rev 3:19, Rev 3:20
John Gill
25:7 Then all these virgins arose,.... Not out of their graves; for the righteous and wicked will not rise together; the dead in Christ will rise first, and this first resurrection will not be till Christ is come; nor will grace be to be had, or be thought to be had after the resurrection; nor will there be any trimming of lamps then, in order to meet the bridegroom, for he will be come: nor out of the graves of sin; for the wise virgins were not in such a state, and the foolish virgins were never brought out of it: but the meaning is, that they arose out of their sleepy and slumbering frame. True believers may fall into a very low condition, with respect to the exercise of grace, and discharge of duty; but they shall arise again, for they are held and upheld by the right hand of God: it is sometimes midnight with them, and they are fallen fast asleep, but they shall be awaked, and arise; which arising here, as it respects them, signifies, that they were thoroughly awaked, that they quitted their former place and posture, were upon their feet, and ready to meet the bridegroom. The foolish virgins also arose; which may intend some awakenings of conscience, and reformation of life, and a more diligent attendance on duties and ordinances; all which they did to make them meet for Christ, and to obtain salvation; but after all it appears, they were destitute of the oil of grace:
and trimmed their lamps: both wise and foolish: the former by removing what hindered the clear burning of them; by casting off the works of darkness, and causing the light of good works to shine before men, in the discharge of them, from a principle of grace; and chiefly by applying to Christ for fresh supplies of the oil of grace, to fill their lamps, revive their light and heat, and keep them burning: and the latter, only by a few outward decorations, and external performances; to make their outward profession of religion look as bright as possibly they could.
John Wesley
25:7 They trimmed their lamps - They examined themselves and prepared to meet their God.
Robert Jamieson, A. R. Fausset and David Brown
25:7 Then all those virgins arose, and trimmed their lamps--the foolish virgins as well as the wise. How very long do both parties seem the same--almost to the moment of decision! Looking at the mere form of the parable, it is evident that the folly of "the foolish" consisted not in having no oil at all; for they must have had oil enough in their lamps to keep them burning up to this moment: their folly consisted in not making provision against its exhaustion, by taking with their lamp an oil-vessel wherewith to replenish their lamp from time to time, and so have it burning until the Bridegroom should come. Are we, then--with some even superior expositors--to conclude that the foolish virgins must represent true Christians as well as do the wise, since only true Christians have the Spirit, and that the difference between the two classes consists only in the one having the necessary watchfulness which the other wants? Certainly not. Since the parable was designed to hold forth the prepared and the unprepared to meet Christ at His coming, and how the unprepared might, up to the very last, be confounded with the prepared--the structure of the parable behooved to accommodate itself to this, by making the lamps of the foolish to burn, as well as those of the wise, up to a certain point of time, and only then to discover their inability to burn on for want of a fresh supply of oil. But this is evidently just a structural device; and the real difference between the two classes who profess to love the Lord's appearing is a radical one--the possession by the one class of an enduring principle of spiritual life, and the want of it by the other.
25:825:8: Ասեն յիմարքն ցիմաստունսն. Տո՛ւք մեզ յիւղոյդ ձերմէ, զի ահա՝ շիջանին լապտերքս մեր։
8 Յիմարները իմաստուններին ասացին. “Ձեր այդ իւղից տուէ՛ք մեզ, որովհետեւ ահա մեր լապտերները հանգչում են”
8 Յիմարները ըսին իմաստուններուն. ‘Տուէք մեզի ձեր իւղէն, վասն զի մեր լապտերները մարելու վրայ են’։
Ասեն յիմարքն ցիմաստունսն. Տուք մեզ յիւղոյդ ձերմէ, զի ահա շիջանին լապտերքս մեր:

25:8: Ասեն յիմարքն ցիմաստունսն. Տո՛ւք մեզ յիւղոյդ ձերմէ, զի ահա՝ շիջանին լապտերքս մեր։
8 Յիմարները իմաստուններին ասացին. “Ձեր այդ իւղից տուէ՛ք մեզ, որովհետեւ ահա մեր լապտերները հանգչում են”
8 Յիմարները ըսին իմաստուններուն. ‘Տուէք մեզի ձեր իւղէն, վասն զի մեր լապտերները մարելու վրայ են’։
zohrab-1805▾ eastern-1994▾ western am▾
25:88: Неразумные же сказали мудрым: дайте нам вашего масла, потому что светильники наши гаснут.
25:8  αἱ δὲ μωραὶ ταῖς φρονίμοις εἶπαν, δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν σβέννυνται.
25:8. αἱ (The-ones) δὲ (moreover) μωραὶ ( dulled ) ταῖς (unto-the-ones) φρονίμοις ( unto-center-belonged-to ) εἶπαν (they-said,"Δότε (Ye-should-have-had-given) ἡμῖν (unto-us) ἐκ (out) τοῦ (of-the-one) ἐλαίου (of-an-oillet) ὑμῶν, (of-ye,"ὅτι (to-which-a-one) αἱ (the-ones) λαμπάδες (lamps) ἡμῶν (of-us) σβέννυνται. (they-be-en-quelled)
25:8. fatuae autem sapientibus dixerunt date nobis de oleo vestro quia lampades nostrae extingunturAnd the foolish said to the wise: Give us of your oil, for our lamps are gone out.
8. And the foolish said unto the wise, Give us of your oil; for our lamps are going out.
And the foolish said unto the wise, Give us of your oil; for our lamps are gone out:

8: Неразумные же сказали мудрым: дайте нам вашего масла, потому что светильники наши гаснут.
25:8  αἱ δὲ μωραὶ ταῖς φρονίμοις εἶπαν, δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν σβέννυνται.
25:8. fatuae autem sapientibus dixerunt date nobis de oleo vestro quia lampades nostrae extinguntur
And the foolish said to the wise: Give us of your oil, for our lamps are gone out.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8 В этом и следующих стихах — «диалог» притчи. Объясняя этот стих, Ориген говорит: «хотя девы и были глупы, но понимали, что им со светом должно было идти навстречу жениху, имея все светильники своих чувств горящими». Иероним: «если кто-нибудь имеет девственную душу и любит стыдливость, тот не должен довольствоваться средним, что быстро высыхает, и, начав гореть, гаснет; здесь указывается на совершенные добродетели, издающие вечный свет».
Adam Clarke: Commentary on the Bible - 1831
25:8: Our lamps are gone out - Σβεννυνται, are going out. So then it is evident that they were once lighted. They had once hearts illuminated and warmed by faith and love; but they had backslidden from the salvation of God, and now they are excluded from heaven, because, through their carelessness, they have let the light that was in them become darkness, and have not applied in time for a fresh supply of the salvation of God.
A Jewish rabbin supposes God addressing man thus: - I give thee my lamp, give thou me thy lamp; if thou keep my lamp I will keep thy lamp; but if thou extinguish my lamp I will extinguish thy lamp. That is, I give thee my Word and testimonies to be a light unto thy feet and a lanthorn to thy steps, to guide thee safely through life; give me thy Soul and all its concerns, that I may defend and save thee from all evil: keep my Word, walk in my ways, and I will keep thy Soul that nothing shall injure it; but if thou trample under foot my laws, I will cast thy soul into outer darkness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:8: Give: Mat 3:9; Luk 16:24; Act 8:24; Rev 3:9
for: Mat 13:20, Mat 13:21; Job 8:13, Job 8:14, Job 18:5, Job 21:17; Pro 4:18, Pro 4:19, Pro 13:9, Pro 20:20; Luk 8:18; Luk 12:35
gone out: or, going out, Heb 4:1
John Gill
25:8 And the foolish said unto the wise, give us of your oil,.... A graceless person may be able to see the grace of God in others, be convinced of it, and acknowledge it, as these foolish virgins did: they saw that the wise virgins had oil, that is, grace; this they knew by the bright burning of their lamps, by their readiness in trimming them, and that in a different way from them; by their sedate composure of mind, and confidence of soul, notwithstanding the midnight cry; and by their ardent and affectionate desire to meet the bridegroom. A graceless person may also see a need of grace: these foolish virgins had no such sense, when they first took up their profession; they went on a long time in a course of religion, without any thoughts of it; and the sense they had now was not of the need of it, in the vessels of their hearts, but in their lamps only; nor was it from the Spirit of God, but through the surprise and terror of the midnight cry. Such persons may also be desirous of the grace of God; not because of the intrinsic nature and worth of it, nor for the service and glory of God, but from a mere principle of self-love; and when they can go on no longer with the lamp of profession; and then they desire to have it any where, rather than from Christ, as did these foolish virgins; and who betrayed their folly by applying to saints for it. Had they asked their advice in this their distress, it would have been wisely done; or had they desired their prayers for them; or that they would impart some spiritual instructions to them; but to ask their grace of them was exceeding foolish; when grace only comes from God, who is the God of all grace, through Christ as mediator, in whom the fulness of it dwells, and by the Spirit, who is a Spirit of grace and of supplication; but is never to be had from men, no, not from the best men on earth, nor from the angels in heaven. The reason of this their request follows,
for our lamps are gone out; which may be said to be when professors neglect the duties of religion, drop, or deny the doctrines of the Gospel formerly professed by them, become bad in their principles, and scandalous in their lives, or withdraw themselves from the churches of Christ; though neither of these seem to be the case here: wherefore this going out of their lamps seems to intend the insufficiency of an external profession of religion to meet the bridegroom, and support a person with confidence and intrepidity in his presence: these foolish virgins now saw, when too late, that their lamps availed them nothing; they were gone out, and become useless and unprofitable, because they had not the oil of grace with them; or what they had was only counterfeit grace, or only an appearance of it; a mere form of godliness, without its power; or only gifts which are perishable, and now failed, ceased, and were vanishing away; wherefore this is no instance of the loss of true grace, nor at all militates against the perseverance of the saints.
John Wesley
25:8 Give us of your oil, for our lamps are gone out - Our faith is dead. What a time to discover this! Whether it mean the time of death, or of judgment. Unto which of the saints wilt thou then turn? Who can help thee at such a season?
Robert Jamieson, A. R. Fausset and David Brown
25:8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out--rather, as in the Margin, "are going out"; for oil will not light an extinguished lamp, though it will keep a burning one from going out. Ah! now at length they have discovered not only their own folly, but the wisdom of the other class, and they do homage to it. They did not perhaps despise them before, but they thought them righteous overmuch; now they are forced, with bitter mortification, to wish they were like them.
25:925:9: Պատասխանի՛ ետուն իմաստունքն՝ եւ ասեն. Գուցէ ո՛չ իցէ մեզ եւ ձեզ բաւական, այլ երթա՛յք ՚ի վաճառականս՝ եւ գնեսջի՛ք ձեզ։
9 Իմաստունները պատասխան տուեցին եւ ասացին. “Գուցէ թէ՛ մեզ եւ թէ՛ ձեզ չբաւականացնի, ուստի գնացէ՛ք վաճառողների մօտ եւ ձեզ համար գնեցէ՛ք”
9 Պատասխան տուին իմաստունները ու ըսին. ‘Չըլլայ թէ մեզի ու ձեզի չբաւականանայ, այլ ծախողներուն գացէք եւ գնեցէք ձեզի համար’։
Պատասխանի ետուն իմաստունքն եւ ասեն. Գուցէ ոչ իցէ մեզ եւ ձեզ բաւական, այլ երթայք ի վաճառականս եւ գնեսջիք ձեզ:

25:9: Պատասխանի՛ ետուն իմաստունքն՝ եւ ասեն. Գուցէ ո՛չ իցէ մեզ եւ ձեզ բաւական, այլ երթա՛յք ՚ի վաճառականս՝ եւ գնեսջի՛ք ձեզ։
9 Իմաստունները պատասխան տուեցին եւ ասացին. “Գուցէ թէ՛ մեզ եւ թէ՛ ձեզ չբաւականացնի, ուստի գնացէ՛ք վաճառողների մօտ եւ ձեզ համար գնեցէ՛ք”
9 Պատասխան տուին իմաստունները ու ըսին. ‘Չըլլայ թէ մեզի ու ձեզի չբաւականանայ, այլ ծախողներուն գացէք եւ գնեցէք ձեզի համար’։
zohrab-1805▾ eastern-1994▾ western am▾
25:99: А мудрые отвечали: чтобы не случилось недостатка и у нас и у вас, пойдите лучше к продающим и купите себе.
25:9  ἀπεκρίθησαν δὲ αἱ φρόνιμοι λέγουσαι, μήποτε οὐ μὴ ἀρκέσῃ ἡμῖν καὶ ὑμῖν· πορεύεσθε μᾶλλον πρὸς τοὺς πωλοῦντας καὶ ἀγοράσατε ἑαυταῖς.
25:9. ἀπεκρίθησαν (They-were-separated-off) δὲ (moreover) αἱ (the-ones) φρόνιμοι ( center-belonged-to ) λέγουσαι ( forthing ,"Μήποτε (Lest-whither-also) οὐ (not) μὴ (lest) ἀρκέσῃ (it-might-have-sufficed-unto) ἡμῖν (unto-us) καὶ (and) ὑμῖν: (unto-ye," πορεύεσθε ( ye-should-traverse-of ) μᾶλλον (more-such) πρὸς (toward) τοὺς (to-the-ones) πωλοῦντας ( to-trafficking-unto ) καὶ (and) ἀγοράσατε (ye-should-have-gathered-to) ἑαυταῖς. (unto-selves)
25:9. responderunt prudentes dicentes ne forte non sufficiat nobis et vobis ite potius ad vendentes et emite vobisThe wise answered, saying: Lest perhaps there be not enough for us and for you, go ye rather to them that sell and buy for yourselves.
9. But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves.
But the wise answered, saying, [Not so]; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves:

9: А мудрые отвечали: чтобы не случилось недостатка и у нас и у вас, пойдите лучше к продающим и купите себе.
25:9  ἀπεκρίθησαν δὲ αἱ φρόνιμοι λέγουσαι, μήποτε οὐ μὴ ἀρκέσῃ ἡμῖν καὶ ὑμῖν· πορεύεσθε μᾶλλον πρὸς τοὺς πωλοῦντας καὶ ἀγοράσατε ἑαυταῖς.
25:9. responderunt prudentes dicentes ne forte non sufficiat nobis et vobis ite potius ad vendentes et emite vobis
The wise answered, saying: Lest perhaps there be not enough for us and for you, go ye rather to them that sell and buy for yourselves.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 Ответ мудрых дев иногда считается черствым и даже «неблагородным». Но Иероним замечает: «так (девы) отвечают не вследствие жадности, а из страха. И как во время вавилонского плена Иеремия не мог помочь грешникам, и ему сказано было: «ты же не проси за этот народ» (Иер VII:16), — так страшен будет и тот день, когда каждый должен будет думать только о себе». Некоторые предполагали, что в ответе мудрых дев содержится простая ирония или насмешка над глупыми. Новейшие критики и экзегеты решительно отвергают такое толкование. Оно появилось, кажется, преимущественно потому, что если не принимать ответа за насмешку и если он был серьезен, то трудно объяснить, где и как глупые девы могли раздобыться маслом в ночное время, «когда все лавки были заперты». Но дело это объясняется проще. Если мудрые девы советовали глупым идти и купить себе масла, то, значит, совет этот был удобоисполним. Из нижеследующего ст. 10 можно заключать, что глупые, действительно, раздобылись маслом, только это было уже слишком поздно; оно им, может быть, совсем и не понадобилось. По всей вероятности, продавцы жили где-нибудь поблизости. Известно, что в жарких странах, как и в и Палестине, оживленная торговля производится, из-за дневной жары, ночью. Под «продающими» Златоуст разумеет «бедных». «Видишь ли, какую пользу приносят нам бедные? Если ты устранишь их, то лишишься всякой надежды на спасение. Итак, здесь надлежит запастись елеем, чтобы там, когда потребует время, воспользоваться им: настоящее, а не будущее время есть время заготовления». Та же мысль повторяется и Феофилактом. «Неразумные идут к продающим, т. е. к беднякам; это значит: они раскаялись, что не творили милостыни. Только теперь они узнают, что мы должны получать елей от бедных. Поэтому слова, что они ушли к продающим купить елея, означают то, что они в мысли своей ушли к бедным и стали размышлять о том, какое доброе дело милостыня». Но в притче совсем не говорится о том, что продавцы — люди бедные.
Adam Clarke: Commentary on the Bible - 1831
25:9: Lest there be not enough for us and you - These had all been companions in the Christian course, and there was a time when they might have been helpful to each other; but that time is now past for ever - none has a particle of grace to spare, not even to help the soul of the dearest relative! The grace which every man receives is just enough to save his own soul; he has no merits to bequeath to the Church; no work of supererogation which can be placed to the account of another.
Go ye rather to them that sell, and buy - By leaving out the particle δε, but, (on the indisputable authority of ABDGHKS, and HV, of Matthai, with sixteen others, the Armenian, Vulgate, and all the Itala but one), and transposing a very little the members of the sentence, the sense is more advantageously represented, and the reading smoother: Rather go to them that sell, and buy for yourselves, lest there be not enough for us and you. Beza, Mill, Bengel, and Griesbach, approve of the omission of the particle δε.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:9: lest: Psa 49:7-9; Jer 15:1; Eze 14:14-16, Eze 14:20
but: Isa 55:1-3, Isa 55:6, Isa 55:7; Act 8:22; Rev 3:17, Rev 3:18
John Gill
25:9 But the wise answered, saying, not so,.... A flat denial; and which sprung not from want or compassion; for the saints are taught not only to compassionate one another, and to pity fallen professors, but even to regard their very enemies in distress: nor from a narrow, niggardly spirit, since such are directed and exhorted to communicate freely, both in things temporal and spiritual, they are capable of, to them that are in need, and even to lay down their lives for the brethren; nor from an uncivil, morose, and churlish disposition; or from a careless and indolent one, as being unconcerned what became of these persons; but from an indignation at the honour put upon them, and the slight put upon God and Christ, and the Spirit of grace: saints know that all grace comes from Father, Son, and Spirit; and frankly own, that what they have is from thence; and they give God all the glory of it, and cannot bear any such application to them for it, as this; but show the same spirit, as Paul and Barnabas did, when the Lystrians were going to sacrifice to them. Moreover, this denial arose from a consciousness of insufficiency to help them in this respect: it is the saints' mercy that they cannot lose the grace they have, nor can any take it away from them, and it is not in their power to give it away; nor can any be sanctified, or justified, or saved, by another man's grace: the reason alleged by them is,
lest there be not enough for us and you; saints have a large abundance of grace communicated to them; some have more, others less; at least it so appears, as to exercise; but they that have the most, have none to spare, and see their need of more; and ask for more, being sensible that present grace in them, is not sufficient for time to come, but grace in Christ only; wherefore their answer, and the reason of it, were like themselves, wise; and this destroys the notion of supererogation;
but go ye rather to them that sell, and buy for yourselves. This advice is thought by some, to be ironical and sarcastic; but it seems rather to be serious, and in good earnest; directing them to go to proper persons for grace; not to men, even ministers of the Gospel, nor to angels; but to God the Father, the Father of mercies, and God of all comfort, who sits on a throne of grace, and gives it liberally to them that come to him for it through Christ, and ask it of him; and to Christ the mediator, who is full of grace and truth, and counsels persons to buy of him gold tried in the fire, grace more precious than the purest gold; and to the Spirit of grace, who gives it to all severally as he will: who are said to "sell", and "men" to buy; not in a proper sense, by giving any valuable consideration for the grace of God, which is impossible to be done; but in an improper sense, without money and without price; or in other words, by giving and receiving freely.
John Wesley
25:9 But the wise answered, Lest there be not enough for us and you! - Beginning the sentence with a beautiful abruptness; such as showed their surprise at the state of those poor wretches, who had so long received them, as well as their own souls. Lest there be not enough - It is sure there is not; for no man has more than holiness enough for himself. Go ye rather to them that sell - Without money and without price: that is, to God, to Christ. And buy - If ye can. O no! The time is past and returns no more!
Robert Jamieson, A. R. Fausset and David Brown
25:9 But the wise answered, Not so; lest there be not enough for us and you--The words "Not so," it will be seen, are not in the original, where the reply is very elliptical--"In case there be not enough for us and you." A truly wise answer this. "And what, then, if we shall share it with you? Why, both will be undone."
but go ye rather to them that sell, and buy for yourselves--Here again it would be straining the parable beyond its legitimate design to make it teach that men may get salvation even after they are supposed and required to have it already gotten. It is merely a friendly way of reminding them of the proper way of obtaining the needed and precious article, with a certain reflection on them for having it now to seek. Also, when the parable speaks of "selling" and "buying" that valuable article, it means simply, "Go, get it in the only legitimate way." And yet the word "buy" is significant; for we are elsewhere bidden, "buy wine and milk without money and without price," and "buy of Christ gold tried in the fire," (Is 55:1; Rev_ 3:18). Now, since what we pay the demanded price for becomes thereby our own property, the salvation which we thus take gratuitously at God's hands, being bought in His own sense of that word, becomes ours thereby in inalienable possession. (Compare for the language, Prov 23:23; Mt 13:44).
25:1025:10: Իբրեւ նոքա գնացին գնել՝ եւ եկն փեսայն եւ պատրաստքն մտի՛ն ընդ նմա ՚ի հարսանիսն՝ եւ փակեցա՛ւ դուռնն[466]։ [466] Ոմանք. Իբրեւ գնացին նոքա գնել, եկն փե՛՛։
10 Երբ նրանք գնացին, որ գնեն, փեսան եկաւ, եւ ովքեր պատրաստ էին, նրա հետ հարսանիքի սրահը մտան, ու դուռը փակուեց
10 Երբ անոնք գացին գնելու, փեսան եկաւ ու պատրաստ եղողները անոր հետ հարսանիքը մտան եւ դուռը գոցուեցաւ։
Իբրեւ նոքա գնացին գնել, եկն փեսայն, եւ պատրաստքն մտին ընդ նմա ի հարսանիսն, եւ փակեցաւ դուռնն:

25:10: Իբրեւ նոքա գնացին գնել՝ եւ եկն փեսայն եւ պատրաստքն մտի՛ն ընդ նմա ՚ի հարսանիսն՝ եւ փակեցա՛ւ դուռնն[466]։
[466] Ոմանք. Իբրեւ գնացին նոքա գնել, եկն փե՛՛։
10 Երբ նրանք գնացին, որ գնեն, փեսան եկաւ, եւ ովքեր պատրաստ էին, նրա հետ հարսանիքի սրահը մտան, ու դուռը փակուեց
10 Երբ անոնք գացին գնելու, փեսան եկաւ ու պատրաստ եղողները անոր հետ հարսանիքը մտան եւ դուռը գոցուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:1010: Когда же пошли они покупать, пришел жених, и готовые вошли с ним на брачный пир, и двери затворились;
25:10  ἀπερχομένων δὲ αὐτῶν ἀγοράσαι ἦλθεν ὁ νυμφίος, καὶ αἱ ἕτοιμοι εἰσῆλθον μετ᾽ αὐτοῦ εἰς τοὺς γάμους, καὶ ἐκλείσθη ἡ θύρα.
25:10. ἀπερχομένων ( Of-coming-off ) δὲ (moreover) αὐτῶν (of-them) ἀγοράσαι (to-have-gathered-to) ἦλθεν (it-had-came,"ὁ (the-one) νυμφίος, (bride-belonged,"καὶ (and) αἱ (the-ones) ἕτοιμοι ( readied-of ) εἰσῆλθον (they-had-came-into) μετ' (with) αὐτοῦ (of-it) εἰς (into) τοὺς (to-the-ones) γάμους, (to-marriages,"καὶ (and) ἐκλείσθη (it-was-latched) ἡ (the-one) θύρα. (a-portal)
25:10. dum autem irent emere venit sponsus et quae paratae erant intraverunt cum eo ad nuptias et clausa est ianuaNow whilst they went to buy the bridegroom came: and they that were ready went in with him to the marriage. And the door was shut.
10. And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast: and the door was shut.
And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut:

10: Когда же пошли они покупать, пришел жених, и готовые вошли с ним на брачный пир, и двери затворились;
25:10  ἀπερχομένων δὲ αὐτῶν ἀγοράσαι ἦλθεν ὁ νυμφίος, καὶ αἱ ἕτοιμοι εἰσῆλθον μετ᾽ αὐτοῦ εἰς τοὺς γάμους, καὶ ἐκλείσθη ἡ θύρα.
25:10. dum autem irent emere venit sponsus et quae paratae erant intraverunt cum eo ad nuptias et clausa est ianua
Now whilst they went to buy the bridegroom came: and they that were ready went in with him to the marriage. And the door was shut.
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Adam Clarke: Commentary on the Bible - 1831
25:10: While they went to buy, the bridegroom came - What a dismal thing it is, not to discover the emptiness of one's heart of all that is good, till it is too late to make any successful application for relief! God alone knows how many are thus deceived.
And they that were ready - They who were prepared - who had not only a burning lamp of an evangelical profession, but had oil in their vessels, the faith that works by love in their hearts, and their lives adorned with all the fruits of the Spirit.
The door was shut - Sinners on a death-bed too often meet with those deceitful merchants, who promise them salvation for a price which is of no value in the sight of God. Come unto me, says Jesus, and buy: there is no salvation but through his blood - no hope for the sinner but that which is founded upon his sacrifice and death. The door was shut - dreadful and fatal words! No hope remains. Nothing but death can shut this door; but death may surprise us in our sins, and then despair is our only portion.
Albert Barnes: Notes on the Bible - 1834
25:10: Went in with him to the marriage - The "marriage-feast." The marriage ceremony took place before the bride left her father's house, but a feast was given at the house of her husband, which was also called the "marriage," or a part of the marriage solemnities. This part of the parable doubtless represents the entrance of those who "are ready," or prepared, into the kingdom of God, when the Son of man shall come. They will be ready who have repented of their sins; who truly believe on the Lord Jesus; who live a holy life; and who wait for his coming. See Mar 16:16; Joh 5:24; Act 3:19; Rev 22:11; Pe2 3:11-12; Ti1 6:17-19; Ti2 4:6-8.
The door was shut - No more could be admitted to the marriage-feast. So, when the truly righteous shall all be received into heaven, the door will be closed against all others. There will be no room for preparation afterward, Rev 22:11; Ecc 11:3; Ecc 9:10; Mat 25:46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:10: the bridegroom: Mat 25:6; Rev 1:7, Rev 22:12, Rev 22:20
they: Mat 25:20-23; Amo 8:12, Amo 8:13; Luk 12:36, Luk 12:37; Col 1:12; Ti2 4:8; Pe1 1:13
and the: Gen 7:16; Num 14:28-34; Psa 95:11; Luk 13:25; Heb 3:18, Heb 3:19; Rev 22:11
John Gill
25:10 And while they went to buy,.... The foolish virgins so far took the advice of the wise, as to go forth to buy oil for themselves: they not only had some thoughts about it, and resolutions to do it, but they really did go out to buy; which may design their attendance on the word and ordinances, where they stopped: they did not go to Christ for grace, for if they had gone directly to him, they had met him; but they went another way, and missed him; they took buying in a proper sense, and thought to have obtained grace by their own works: wherefore, though they went to buy, they did not, nor could they, their attempts were vain and fruitless; and while they were employing themselves in this way, to no purpose,
the bridegroom came; in person, to raise the saints that were dead, to change the living ones, to espouse them all openly, and take them all to himself, and to judge the world; for this must be understood of his second and personal coming:
and they that were ready; not by a mere profession of religion, or submission to Gospel ordinances, or by an external righteousness, or negative holiness, and abstinence from the grosser sins of life, or an outward humiliation for them, or by a dependence on the absolute mercy of God; but through being clothed with the wedding garment, washed in the blood of Christ, being regenerated and sanctified, and having the oil of grace in their hearts, a spiritual knowledge of Christ, faith in him, and interest in him: such are ready for every good work, and to give a reason of their faith and hope, to confess Christ, and suffer for his sake; and are ready for death and eternity, and to meet the bridegroom, and for the marriage of the Lamb, to enter into the new Jerusalem. The Jews say (s), that
"the Jerusalem of the world to come, is not as the Jerusalem of this world: the Jerusalem of this world, everyone may go into it that will; but the Jerusalem of the world to come, none may go into it, but , "those that are prepared for it".''
And these
went in with him to the marriage: the Syriac reads it, "into the wedding house", and the Persic, "the nuptial parlour"; the marriage chamber, where the bridegroom and bride celebrated their marriage; kept their marriage feast; and where were received the bridemaids, and friends of the bridegroom, called in Talmudic language, , "the children of the bridechamber" (t). Such as were these that went in: and the marriage may here denote, either heaven, Christ's Father's house, and the mansions of glory in it, which the saints shall enter into along with Christ; or the act of celebrating the marriage between Christ and the Lamb, and the whole body of the elect; when these virgins will not be bare spectators and witnesses, but parties concerned; and which will only be a publication before his Father and the holy angels, of what has been already done: for these were secretly betrothed to him from everlasting, and were particularly espoused to him, one by one, in conversion; but it now will be declared of them all together, that they are his spouse and bride: or the marriage feast, or supper, is here intended; and which designs not the provision of the Gospel in Christ's house, or church on earth, in general, nor the ordinance of the Lord's supper in particular, nor the feast in the latter day, but the heavenly glory; and happy are those, who are called to the marriage supper of the Lamb, and who will be ready when he comes; these shall partake of it: they will go in with Christ, and be for ever with him, and never return more.
And the door was shut: which expresses both the happy and comfortable case of the wise virgins, and the sad and miserable state of the foolish ones. The door being shut, the wise virgins will at once be freed from the disagreeable company of profane sinners, and formal professors; their state and condition will be everlastingly settled, their communion with Christ will be free and uninterrupted, and that, for ever; no enemy of their souls can follow them, to give them any disturbance; and they shall never return to a state of sin, sorrow, and imperfection: and it also represents, the woeful and miserable condition of the foolish virgins, in whatsoever sense the word "door" is taken. The church is a door, Song 8:9, and an open one, to receive in proper persons, and will be so more especially in the latter day; but this will be shut, when all the elect of God are called and gathered in; there will be no longer a church state on earth, or ordinances. Christ himself is called a door, Jn 10:7, he is the door into the church and into the blessings of grace, and into heaven itself; and which stands open in the ministry of the word, to receive sinners, but will now be shut; Christ will be no more preached, and held forth in the word, as God's salvation: and there is the door of faith, Acts 14:27, which is the Gospel, so called, because faith is hereby let into the soul, and souls are by it let into the doctrine of faith; and this is sometimes an open door, when ministers have a fair opportunity of preaching it, and have freedom and liberty in it; when attention is given to it, and many souls are gathered in by it; and this will be shut when Christ comes; there will be no more preaching; and there is also the door of hope, Hos 2:15, which now stands open, whilst the Gospel church state lasts: whilst Christ is preached, the word and ordinances administered, and whilst there is life, and Christ not yet come, there is hope of salvation, pardon, and eternal life; but when Christ comes, either by death, or at judgment, and finds persons in a graceless state, there is then no hope: add to all this, that the door of Christ's heart is now open, to receive all coming sinners; but then will be shut, against all their cries, entreaties, and importunities: it will be shut by himself, who opens and no man shuts, shuts and no man opens; and that against all wicked and profane sinners, all hypocrites and formal professors; even all without his righteousness, and the grace of the Spirit of God.
(s) T. Bab. Bava Bathra, fol. 75. 2. (t) T. Bab. Succa, fol. 45. 2. & Sanhedrin, fol. 97. 2.
Robert Jamieson, A. R. Fausset and David Brown
25:10 And while they went to buy, the Bridegroom came; and they that were ready went in with him to the marriage: and the door was shut--They are sensible of their past folly; they have taken good advice: they are in the act of getting what alone they lacked: a very little more, and they also are ready. But the Bridegroom comes; the ready are admitted; "the door is shut," and they are undone. How graphic and appalling this picture of one almost saved--but lost!
25:1125:11: Յետոյ՝ գան եւ ա՛յլ կուսանքն՝ եւ ասեն. Տէ՛ր տէ՛ր՝ բա՛ց մեզ։
11 Յետոյ եկան միւս կոյսերն էլ ու ասացին. “Տէ՛ր, տէ՛ր, բա՛ց արա”
11 Ետքը միւս կոյսերը եկան ու ըսին. ‘Տէ՛ր, Տէ՛ր, բա՛ց մեզի’։
Յետոյ գան եւ այլ կուսանքն եւ ասեն. Տէր, տէր, բաց մեզ:

25:11: Յետոյ՝ գան եւ ա՛յլ կուսանքն՝ եւ ասեն. Տէ՛ր տէ՛ր՝ բա՛ց մեզ։
11 Յետոյ եկան միւս կոյսերն էլ ու ասացին. “Տէ՛ր, տէ՛ր, բա՛ց արա”
11 Ետքը միւս կոյսերը եկան ու ըսին. ‘Տէ՛ր, Տէ՛ր, բա՛ց մեզի’։
zohrab-1805▾ eastern-1994▾ western am▾
25:1111: после приходят и прочие девы, и говорят: Господи! Господи! отвори нам.
25:11  ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι, κύριε κύριε, ἄνοιξον ἡμῖν.
25:11. ὕστερον (To-latter) δὲ (moreover) ἔρχονται ( they-cometh ,"καὶ (and) αἱ (the-ones) λοιπαὶ ( remaindered ) παρθένοι (maidens," λέγουσαι ( forthing ,"Κύριε (Authority-belonged) κύριε, (Authority-belonged,"ἄνοιξον (thou-should-have-opened-up) ἡμῖν: (unto-us)
25:11. novissime veniunt et reliquae virgines dicentes domine domine aperi nobisBut at last came also the other virgins, saying: Lord, Lord, open to us.
11. Afterward come also the other virgins, saying, Lord, Lord, open to us.
Afterward came also the other virgins, saying, Lord, Lord, open to us:

11: после приходят и прочие девы, и говорят: Господи! Господи! отвори нам.
25:11  ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι, κύριε κύριε, ἄνοιξον ἡμῖν.
25:11. novissime veniunt et reliquae virgines dicentes domine domine aperi nobis
But at last came also the other virgins, saying: Lord, Lord, open to us.
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Adam Clarke: Commentary on the Bible - 1831
25:11: Afterwards came also the other virgins, saying, Lord, Lord - Earnest prayer, when used in time, may do much good: but it appears, from this parable, that there may come a time when prayer even to Jesus may be too late! - viz. when the door is shut - when death has separated the body and the soul.
Albert Barnes: Notes on the Bible - 1834
25:11: Open unto us - This is not to be understood as implying that any will come after the righteous shall be admitted into the kingdom, and claim admission then. It is a part of the parable to illustrate the general truth inculcated, or to prepare the way for what is afterwards said, and to keep up the narrative and make it consistent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:11: saying: Mat 7:21-23; Heb 12:16, Heb 12:17
John Gill
25:11 Afterwards came also the other virgins,.... The "other five virgins", as the Persic version reads. The "other"; that were only virgins in name, not in reality; they were different from the wise, they were foolish ones; they were other than those that were ready, they were unprepared ones; and in another situation than those that entered in; they were without, they were now separated from the company of the wise virgins, with whom they had been so long; and what was worst of all, they were to be so for ever. These "also came"; from buying oil: they went about, and came just as they went without any; they came to the door of the bridechamber, being desirous to be let in, and hoping to partake of the marriage feast, and join in the solemnity: but alas! they came too late, they came "afterwards"; after the bridegroom was come, after they that were ready had entered in, and after the door was shut;
saying, Lord, Lord, open to us. They do not call him their Lord, for they had no interest in him, nor could they claim any; though the Syriac version reads it, "our Lord, our Lord": they give him the title, and the bare title, without having yielded that obedience, which was due unto him. They double the word, to show their importunity, earnestness, sense of danger, and confusion: this title or character is the rather used, because Christ will then appear more clearly to be Lord and God, and every tongue shall confess him to be such: their request to him is, that he would "open" the door unto them, and let them in: they were sensible that the door was shut, and that none but Christ could open it; they did not at once conclude that their case was desperate, but were willing to hope the door might be opened, through their entreaties, and what they had to say for themselves; for though no pleas or arguments are here mentioned, yet, as elsewhere, such as these will be made by the foolish virgins; namely, prophesying in the name of Christ, casting out devils in his name, doing many wonderful works in his name, hearing his word preached, and eating and drinking in his presence; but all in vain, and to no purpose.
Robert Jamieson, A. R. Fausset and David Brown
25:11 Afterward came also the other virgins, saying, Lord, Lord, open to us--In Mt 7:22 this reiteration of the name was an exclamation rather of surprise; here it is a piteous cry of urgency, bordering on despair. Ah! now at length their eyes are wide open, and they realize all the consequences of their past folly.
25:1225:12: Նա պատասխանի ետ եւ ասէ. Ամէն ասե՛մ ձեզ, թէ ո՛չ գիտեմ զձեզ[467]։ [467] Ոմանք. Ամէն ամէն ասեմ ձեզ, եթէ ո՛չ երբէք գի՛՛։
12 Նա պատասխան տուեց ու ասաց. “Ճշմարիտ եմ ասում ձեզ, որ ձեզ չեմ ճանաչում”
12 Բայց անիկա պատասխան տուաւ ու ըսաւ. ‘Ճշմարիտ կ’ըսեմ ձեզի. Ես ձեզ չեմ ճանչնար’։
Նա պատասխանի ետ եւ ասէ. Ամէն ասեմ ձեզ թէ` Ոչ գիտեմ զձեզ:

25:12: Նա պատասխանի ետ եւ ասէ. Ամէն ասե՛մ ձեզ, թէ ո՛չ գիտեմ զձեզ[467]։
[467] Ոմանք. Ամէն ամէն ասեմ ձեզ, եթէ ո՛չ երբէք գի՛՛։
12 Նա պատասխան տուեց ու ասաց. “Ճշմարիտ եմ ասում ձեզ, որ ձեզ չեմ ճանաչում”
12 Բայց անիկա պատասխան տուաւ ու ըսաւ. ‘Ճշմարիտ կ’ըսեմ ձեզի. Ես ձեզ չեմ ճանչնար’։
zohrab-1805▾ eastern-1994▾ western am▾
25:1212: Он же сказал им в ответ: истинно говорю вам: не знаю вас.
25:12  ὁ δὲ ἀποκριθεὶς εἶπεν, ἀμὴν λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς.
25:12. ὁ (the-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν, (unto-ye,"οὐκ (not) οἶδα (I-had-come-to-see) ὑμᾶς. (to-ye)
25:12. at ille respondens ait amen dico vobis nescio vosBut he answering said: Amen I say to you, I know you not.
12. But he answered and said, Verily I say unto you, I know you not.
But he answered and said, Verily I say unto you, I know you not:

12: Он же сказал им в ответ: истинно говорю вам: не знаю вас.
25:12  ὁ δὲ ἀποκριθεὶς εἶπεν, ἀμὴν λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς.
25:12. at ille respondens ait amen dico vobis nescio vos
But he answering said: Amen I say to you, I know you not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 (Лк XII:25-27 встречаются подобные же выражения, но в другой связи и речь о другом предмете).
Adam Clarke: Commentary on the Bible - 1831
25:12: I know you not - As if he had said, Ye are not of my company - ye were neither with the bride nor the bridegroom: ye slept while the others were in procession. I do not acknowledge you for my disciples - ye are not like him who is love - ye refused to receive his grace - ye sinned it away when ye had it; now you are necessarily excluded from that kingdom where nothing but love and purity can dwell.
Albert Barnes: Notes on the Bible - 1834
25:12: I know you not - You were not in the company of those who attended me to the marriage-feast, and are unknown to me. Applied to professing Christians, having only a profession of religion, but no real piety, it means, I do not know or acknowledge you as Christians. I do not approve of you, or delight in you, or admit that you are my friends. The word "know" is often used in the sense of approving, loving, acknowledging as real friends and followers. See Mat 7:23; Psa 1:6; Ti2 2:19; Th1 5:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:12: I know: Psa 1:6, Psa 5:5; Hab 1:13; Luk 13:26-30; Joh 9:31, Joh 10:27; Co1 8:3; Gal 4:9; Ti2 2:19
John Gill
25:12 But he answered and said,.... The Lord and bridegroom from within, thought fit to give them an answer, but an unexpected and awful one to them:
verily I say unto you, I know you not; which must be understood in consistence with the omniscience of Christ: he knew their persons, conduct, and state; he knew they were foolish virgins, graceless professors, who had made no account of him and his righteousness; but had trusted to, and depended upon, their external profession of religion: they were none of the people whom he foreknew, or knew as his own, and loved with an everlasting love; he never knew them as his father's choice in him, or as this father's gift to him; he never knew them in the everlasting covenant, or as his sheep, for whom he died; he never knew them to believe in him, or love him; nor ever exalt his person, blood and sacrifice, at his table, nor do any good work with a single eye to his glory; he never approved of them, liked their persons, or their conduct; or ever owned them as the true companions, either of his bride, or of himself: which answer implies, that as the door was shut, so it should remain; there was no admittance for them, nor any to be hoped for; and it is all one as if he had said, begone, and depart hence. The Persic version adds such a clause, "begone from my door".
Robert Jamieson, A. R. Fausset and David Brown
25:12 But he answered and said, Verily I say unto you, I know you not--The attempt to establish a difference between "I know you not" here, and "I never knew you" in Mt 7:23 --as if this were gentler, and so implied a milder fate, reserved for "the foolish" of this parable--is to be resisted, though advocated by such critics as OLSHAUSEN, STIER, and ALFORD. Besides being inconsistent with the general tenor of such language, and particularly the solemn moral of the whole (Mt 25:13), it is a kind of criticism which tampers with some of the most awful warnings regarding the future. If it be asked why unworthy guests were admitted to the marriage of the King's Son, in a former parable, and the foolish virgins are excluded in this one, we may answer, in the admirable words of GERHARD, quoted by TRENCH, that those festivities are celebrated in this life, in the Church militant; these at the last day, in the Church triumphant; to those, even they are admitted who are not adorned with the wedding garment; but to these, only they to whom it is granted to be arrayed in fine linen clean and white, which is the righteousness of saints (Rev_ 19:8); to those, men are called by the trumpet of the Gospel; to these by the trumpet of the Archangel; to those, who enters may go out from them, or be cast out; who is once introduced to these never goes out, nor is cast out, from them any more: wherefore it is said, "The door is shut."
25:1325:13: Արթո՛ւն կացէք՝ զի ո՛չ գիտէք զօրն եւ ո՛չ զժամ[468]։[468] Ոմանք. Եւ ոչ զժամն։
13 Արթո՛ւն կացէք, որովհետեւ չգիտէք ո՛չ օրը եւ ո՛չ էլ ժամը»:
13 Ուրեմն արթուն կեցէք, վասն զի ո՛չ օրը գիտէք եւ ո՛չ ժամը*»։
Արթուն կացէք զի ոչ գիտէք զօրն եւ ոչ [96]զժամ:

25:13: Արթո՛ւն կացէք՝ զի ո՛չ գիտէք զօրն եւ ո՛չ զժամ[468]։
[468] Ոմանք. Եւ ոչ զժամն։
13 Արթո՛ւն կացէք, որովհետեւ չգիտէք ո՛չ օրը եւ ո՛չ էլ ժամը»:
13 Ուրեմն արթուն կեցէք, վասն զի ո՛չ օրը գիտէք եւ ո՛չ ժամը*»։
zohrab-1805▾ eastern-1994▾ western am▾
25:1313: Итак, бодрствуйте, потому что не знаете ни дня, ни часа, в который приидет Сын Человеческий.
25:13  γρηγορεῖτε οὗν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν.
25:13. Γρηγορεῖτε (Ye-should-watch-unto) οὖν, (accordingly) ὅτι (to-which-a-one) οὐκ (not) οἴδατε (ye-had-come-to-see) τὴν (to-the-one) ἡμέραν (to-a-day) οὐδὲ (not-moreover) τὴν (to-the-one) ὥραν. (to-an-hour)
25:13. vigilate itaque quia nescitis diem neque horamWatch ye therefore, because you know not the day nor the hour.
13. Watch therefore, for ye know not the day nor the hour.
Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh:

13: Итак, бодрствуйте, потому что не знаете ни дня, ни часа, в который приидет Сын Человеческий.
25:13  γρηγορεῖτε οὗν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν.
25:13. vigilate itaque quia nescitis diem neque horam
Watch ye therefore, because you know not the day nor the hour.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 «В конце Христос говорит уже не как жених, а как Судья» (Гольцман). Последних слов, «в который приидет Сын Человеческий», нет в важных кодексах, они добавлены к первоначальному тексту. Син. BL 33 С Копт. Сагид. Сиросин. и текст Иеронима заканчивают стих словом «часа». Но хотя эта прибавка и не подлинна, она может служить в качестве толкования слов «ни дня, ни часа». — В 13 стихе разъясняется вся сущность притчи о десяти девах. В ней говорится не о том, что люди должны обладать различными добродетелями, например милостыней, милосердием и проч. — Притча подала повод к знаменитым спорам между протестантами и католиками о том, что следует разуметь под маслом в светильниках, веру или добрые дела. Протестанты, конечно, разумели только веру, а католики — добрые дела. Но, строго говоря, здесь не говорится ни о том, ни о другом. Думали даже, что здесь говорится о Святом Духе. Но все такие толкования мало относятся к делу. Сущность притчи, по-видимому, в том, что она составляет лишь «иллюстрацию к последней части речи Христа» (XXIV:44-51). Притча о десяти девах может быть, в своих главных очертаниях, кратко изложена так: будьте лично готовы; будьте готовы во всякое время; будьте готовы идти ко Христу прямо. К этому прибавим, что как притча о десяти девах, так и дальнейшая притча исторически имели огромное влияние на христианскую жизнь. Ни в какой другой религии мы не находим ничего подобного. Во всех других религиях, если можно так выразиться, постоянно заметен недостаток возбудителей или возбуждающих средств к деятельности, прогрессу и усовершенствованию. От этого во всех других религиях, кроме христианской, наблюдается постоянный застой, леность и косность. В противоположность этим недостаткам народной жизни Христос побуждает христиан к постоянному бодрствованию, и оно является одним из сильнейших двигателей всякого прогресса и усовершенствования. Тут бросается закваска в массу человечества. Тут возбуждается ничем не сдерживаемое и постоянное движение вперед, не останавливающееся и не успокаивающееся ни на какой мертвой точке. Приглашение к постоянному бодрствованию противно всякому застою и реакции. Но можно спросить: откуда же берется такая сила? Каков ее источник? Ответ Самого Христа на эти вопросы может представиться несколько странным. Бодрствуйте, не спите, будьте деятельны и разумны, не впадайте в леность… потому что не знаете ни дня, ни часа… Мотивом к бодрствованию является, таким образом, постоянное ожидание пришествия Сына Человеческого, хотя точно о времени этого пришествия никто не знает. Что за удивительный мотив! Кто мог выставить его, кроме истинного Мессии, который говорил: бодрствуйте, постоянно ждите Меня, потому что не знаете, когда Я приду. Только огромный авторитет и достоинство явившегося на земле Мессии мог сообщить силу таким словам. Другие, может быть, только сказали бы: бодрствуйте до тех пор, когда я приду, а я приду в такой-то час. Не спите до моего прибытия; потом можете успокоиться. Так говорят хозяева своим слугам. Но Мессия говорит иначе.
Adam Clarke: Commentary on the Bible - 1831
25:13: Watch therefore - If to watch be to employ ourselves chiefly about the business of our salvation, alas! how few of those who are called Christians are there who do watch! How many who slumber! How many who are asleep! How many seized with a lethargy! How many quite dead!
Wherein the Son of man cometh - These words are omitted by many excellent MSS., most of the versions, and several of the fathers. Griesbach has left them out of the text: Grotius, Hammond, Mill, and Bengel, approve of the omission.
Albert Barnes: Notes on the Bible - 1834
25:13: Watch, therefore ... - This is the scope or design of the whole parable. This is the great truth that Christ wished to inculcate, and all parts of the parable are to be interpreted in reference to this admonition. Like the virgins, many are professedly going to meet the Bridegroom - the Lord Jesus Christ. Like the coming of the bridegroom, his advent will be sudden. It will be to many at an unexpected time. Many, even professing Christians, will be engaged in the business of the world; thoughtless about eternity; not expecting his approach, and not prepared. They will only profess to know him, but in works they will deny him. So death will come. All approaches of the Son of God to judge men are sudden, and to many unexpected. So many, when they shall see him coming, at death or the judgment, will begin, like the foolish virgins, to be active, and to prepare to die; but it will be too late. They that are ready will enter in, and heaven will be closed foRev_er against all others. The "coming" of the Saviour is certain. The precise time "when" he will come is not certain. As the virgins should all have watched and been ready, so should we. They who are Christians should be ever watchful; and they who are not should lose no time to be ready, for in such an hour as they think not the Son of man shall come.
The Son of man cometh - This refers, doubtless, to his coming in the day of judgment. The circumstances of the parable do not seem at all to apply to his coming to destroy Jerusalem, but are aptly expressive of his advent to judge the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:13: Mat 24:42-44; Mar 13:33-37; Luk 21:36; Act 20:31; Co1 16:13; Th1 5:6; Ti2 4:5; Pe1 4:7, Pe1 5:8; Rev 16:15
John Gill
25:13 Watch therefore,.... In ordinances, in prayer, public and private, in hearing the word, at the Lord's supper, and in every religious exercise; over the heart, the thoughts and affections of it; over words, actions, life, and conversation; and against all sin and unbelief, Satan's temptations, the world, and its charms and snares, false teachers, and their doctrines, and for the bridegroom's coming. This is the use and application of the whole parable, and shows the general design of it; the reason to enforce watchfulness follows:
for ye know neither the day nor the hour; of death, or of judgment, or of the coming of the son of man, of one or the other; for it is added,
wherein the son of man cometh: that he will come is certain, and that quickly; the time is fixed, but when it will be is unknown; and therefore it becomes us to be our watch and guard. This last clause is not in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions, and was wanting in three of Beza's copies, but is in most Greek copies, and in Munster's Hebrew Gospel, and seems to be necessary.
John Wesley
25:13 Watch therefore - He that watches has not only a burning lamp, but likewise oil in his vessel. And even when he sleepeth, his heart waketh. He is quiet; but not secure.
Robert Jamieson, A. R. Fausset and David Brown
25:13 Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh--This, the moral or practical lesson of the whole parable, needs no comment.
25:1425:14: Որպէս այր մի գնացեալ ՚ի տա՛ր աշխարհ, կոչեաց զծառայս իւր՝ եւ ետ նոցա զինչս իւր։
14 «Նոյնպէս, մի մարդ, հեռու երկիր գնալիս, կանչեց իր ծառաներին եւ իր ունեցուածքը նրանց տուեց
14 «Օտար երկիր գացող մարդ մը կանչեց իր ծառաները եւ իր ունեցածը անոնց յանձնեց։
Որպէս այր մի գնացեալ ի տարաշխարհ, կոչեաց զծառայս իւր եւ ետ նոցա զինչս իւր:

25:14: Որպէս այր մի գնացեալ ՚ի տա՛ր աշխարհ, կոչեաց զծառայս իւր՝ եւ ետ նոցա զինչս իւր։
14 «Նոյնպէս, մի մարդ, հեռու երկիր գնալիս, կանչեց իր ծառաներին եւ իր ունեցուածքը նրանց տուեց
14 «Օտար երկիր գացող մարդ մը կանչեց իր ծառաները եւ իր ունեցածը անոնց յանձնեց։
zohrab-1805▾ eastern-1994▾ western am▾
25:1414: Ибо [Он поступит], как человек, который, отправляясь в чужую страну, призвал рабов своих и поручил им имение свое:
25:14  ὥσπερ γὰρ ἄνθρωπος ἀποδημῶν ἐκάλεσεν τοὺς ἰδίους δούλους καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα αὐτοῦ,
25:14. Ὥσπερ (As-very) γὰρ (therefore) ἄνθρωπος (a-mankind) ἀποδημῶν (assembling-off-unto) ἐκάλεσεν (it-called-unto) τοὺς (to-the-ones) ἰδίους ( to-private-belonged ) δούλους (to-bondees) καὶ (and) παρέδωκεν (it-gave-beside) αὐτοῖς (unto-them) τὰ (to-the-ones) ὑπάρχοντα ( to-firsting-under ) αὐτοῦ, (of-it,"
25:14. sicut enim homo proficiscens vocavit servos suos et tradidit illis bona suaFor even as a man going into a far country called his servants and delivered to them his goods;
14. For as a man, going into another country, called his own servants, and delivered unto them his goods.
For [the kingdom of heaven is] as a man travelling into a far country, [who] called his own servants, and delivered unto them his goods:

14: Ибо [Он поступит], как человек, который, отправляясь в чужую страну, призвал рабов своих и поручил им имение свое:
25:14  ὥσπερ γὰρ ἄνθρωπος ἀποδημῶν ἐκάλεσεν τοὺς ἰδίους δούλους καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα αὐτοῦ,
25:14. sicut enim homo proficiscens vocavit servos suos et tradidit illis bona sua
For even as a man going into a far country called his servants and delivered to them his goods;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 (Лк XIX:12). В русском «Он поступит» подчеркнуто. Этих слов нет в подлиннике. Буквально: «ибо как человек, уходящий от своего народа, призвал своих рабов и отдал им имение свое». Отсюда видно, что тут одно придаточное предложение, которое начинается с «как» (wsper), а главного предложения нет. В нашем славянском эта греческая форма передана вполне точно (без главного предложения): «яко же человек некий отходя призва своя рабы, и предаде им имение свое» и т. д. Во многих переводах, старых и новых, также нет главного предложения. Так в Вульгате: sicut enim homo peregre proficiens vocavit servos suoset tradidit ibis bona sua. В английском (А. V.) сделано такое дополнение: For the kingdom of heavens as a man travelling into a far country who called his own servants и проч. (ибо Царство Небесное подобно человеку, отправляющемуся в далекую сторону, который призвал своих рабов и проч.) В этом переводе есть главное и придаточное предложения, но главное не одинаково с русским переводом. Из сказанного можно видеть, как трудно передать точно на русском языке 14 стих. Что же это за оборот речи? Он называется мудреным словом: анантоподотон, которого нет в словарях, и не во всех грамматиках, и которое значит неотдача, невозвращение; отсутствие соответствия предыдущей речи. Такие обороты встречаются и в других местах в Новом Завете (напр., Мк XIII:34); они называются еще эллипсисом (сокращением) или апосиопезисом (умолчанием) и употребляются для краткости речи. Такие же выражения были употребительны и в иудейском мидраше (Меркc). — Частица gar (ибо) связывает речь 14 стиха с предыдущею; но значение ее объяснить здесь нелегко. По всей вероятности, связь заключается в следующем: вы не знаете ни дня ни часа, и походите не только на дев, о которых говорилось в предыдущей притче, но и на рабов, которым один человек разделил имение свое. Потому что (gar) когда он отправлялся в далекую страну, то призвал и проч. Различие притчи о талантах от притчи о десяти девах заключается в том, что в последней изображается «личное состояние» членов Христова Царства, тогда как в первой указывается на их личную деятельность. Златоуст сравнивает притчи о девах и о талантах с притчею о верном и злом рабе (XXIV:40-51). «Эти притчи сходны с прежнею притчею о рабе неверном, расточившем имение господина своего». Под словами «имение свое» не разумеется здесь недвижимая собственность, а только деньги. Из того, что дальше господин говорит: «над многим тебя поставлю» (ст. 21 и 23), можно заключать, что он не был даже сравнительно беден, и, отправляясь в дальнюю страну, поручил своим рабам только часть своего имущества. — У Лк XX:12-27 подобная же притча рассказана раньше по времени и в другой связи, именно притча о десяти минах. Вопрос о том, тождественна ли притча о минах с притчею о талантах, весьма труден. Некоторые считают их за две различные притчи ввиду некоторых различий. Сюда относится, прежде всего, различие времени и места. Притча у Луки сказана была до входа Господня в Иерусалим и была обращена к народу и ученикам. Предполагают, что исторической ее основой были известные обстоятельства вступления на престол Архелая, когда он должен был отправиться в Рим и хлопотать там о престолонаследии (см. Шюрер I:442). Притча у Матфея есть часть последней эсхатологической речи Христа; в этой притче нет никакого намека на «человека знатного рода», «которого граждане ненавидели». Она сказана была в ближайшем кругу учеников. Но, с другой стороны, очень близкое сходство по выражениям обеих притчей (хотя и не буквальное), особенно ср. Мф XXV:20-29; Лк XIX:16-26, не позволяет отрешиться от мысли, что та и другая притчи были только вариантом одной и той же притчи. Тождественность обеих притчей признают многие серьезные ученые. При этом рецензию Матфея, как более «однородную и компактную», признают оригинальной; а Лука, говорят, комбинирует с притчею о талантах другую притчу, именно о возмутившихся гражданах. Теперь, конечно, решить очень трудно, как было на самом деле. Ввиду преимущественно различия выражений вероятнее, что были произнесены по разным поводам, при различных обстоятельствах и в разное время две отдельные притчи. На этом и приходится остановиться, так как для дальнейших суждений нет достаточных материалов. У Мк XIII:34, 35 встречаем только легкий намек на обстоятельства, изложенные в притчах Матфея и Луки.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. 15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. 16 Then he that had received the five talents went and traded with the same, and made them other five talents. 17 And likewise he that had received two, he also gained other two. 18 But he that had received one went and digged in the earth, and hid his lord's money. 19 After a long time the lord of those servants cometh, and reckoneth with them. 20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. 21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. 23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 24 Then he which had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. 26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. 28 Take therefore the talent from him, and give it unto him which hath ten talents. 29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. 30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

We have here the parable of the talents committed to three servants; this implies that we are in a state of work and business, as the former implies that we are in a state of expectancy. That showed the necessity of habitual preparation, this of actual diligence in our present work and service. In that we were stirred up to do well for our own souls; in this to lay out ourselves for the glory of God and the good of others.

In this parable, 1. The Master is Christ, who is the absolute Owner and Proprietor of all persons and things, and in a special manner of his church; into his hands all things are delivered. 2. The servants are Christians, his own servants, so they are called; born in his house, bought with his money, devoted to his praise, and employed in his work. It is probable that ministers are specially intended here, who are more immediately attending on him, and sent by him. St. Paul often calls himself a servant of Jesus Christ. See 2 Tim. ii. 24.

We have three things, in general, in this parable.

I. The trust committed to these servants; Their master delivered to them his goods: having appointed them to work (for Christ keeps no servants to be idle), he left them something to work upon. Note, 1. Christ's servants have and receive their all from him; for they are of themselves worth nothing, nor have any thing they can call their own but sin. 2. Our receiving from Christ is in order to our working for him. Our privileges are intended to find us with business. The manifestation of the Spirit is given to every man to profit withal. 3. Whatever we receive to be made use of for Christ, still the property is vested in him; we are but tenants upon his land, stewards of his manifold grace, 1 Pet. iv. 10. Now observe here,

(1.) On what occasion this trust was committed to these servants: The master was travelling into a far country. This is explained, Eph. iv. 8. When he ascended on high, he gave gifts to men. Note, [1.] When Christ went to heaven, he was as a man travelling into a far country; that is, he went with a purpose to be away a great while. [2.] When he went, he took care to furnish his church with all things necessary for it during his personal absence. For, and in consideration of, his departure, he committed to his church truths, laws, promises and powers; these were the parakatatheke--the great depositum (as it is called, 1 Tim. vi. 20; 2 Tim. i. 14), the good thing that is committed to us; and he sent his Spirit to enable his servants to teach and profess those truths, to press and observe those laws, to improve and apply those promises, and to exercise and employ those powers, ordinary or extraordinary. Thus Christ, at his ascension, left his goods to his church.

(2.) In what proportion this trust was committed. [1.] He gave talents; a talent of silver is computed to be in our money three hundred and fifty-three pounds eleven shillings and ten pence halfpenny; so the learned Bishop Cumberland. Note, Christ's gifts are rich and valuable, the purchases of his blood inestimable, and none of them mean. [2.] He gave to some more, to others less; to one five talents, to another two, to another one; to every one according to his several ability. When Divine Providence has made a difference in men's ability, as to mind, body, estate, relation, and interest, divine grace dispenses spiritual gifts accordingly, but still the ability itself is from him. Observe, First, Every one had some one talent at least, and that is not a despicable stock for a poor servant to begin with. A soul of our own is the one talent we are every one of us entrusted with, and it will find us with work. Hoc nempe ab homine exigiture, ut prosit hominibus; si fieri potest, multis; si minus, paucis; si minus, proximis, si minus, sibi: nam cum se utilem cæteris efficit, commune agit negotium. Et si quis bene de se meretur, hoc ipso aliis prodest quod aliis profuturum parat--It is the duty of a man to render himself beneficial to those around him; to a great number if possible; but if this is denied him, to a few; to his intimate connections; or, at least, to himself. He that is useful to others, may be reckoned a common good. And whoever entitles himself to his own approbation, is serviceable to others, as forming himself to those habits which will result in their favour. Seneca de Otio Sapient. Secondly, All had not alike, for they had not all alike abilities and opportunities. God is a free Agent, dividing to every man severally as he will; some are cut out for service in one kind, others in another, as the members of the natural body. When the householder had thus settled his affairs, he straightway took his journey. Our Lord Jesus, when he had given commandments to his apostles, as one in haste to be gone, went to heaven.

II. The different management and improvement of this trust, which we have an account of, v. 16-18.

1. Two of the servants did well.

(1.) They were diligent and faithful; They went, and traded; they put the money they were entrusted with, to the use for which it was intended--laid it out in goods, and made returns of it; as soon as ever their master was gone, they immediately applied themselves to their business. Those that have so much work to do, as every Christian has, need to set about it quickly, and lose not time. They went, and traded. Note, A true Christian is a spiritual tradesman. Trades are called mysteries, and without controversy great is the mystery of godliness; it is a manufacture trade; there is something to be done by upon our own hearts, and for the good of others. It is a merchant-trade; things of less value to us are parted with for things of greater value; wisdom's merchandize, Prov. iii. 15; Matt. xiii. 45. A tradesman is one who, having made his trade his choice, and taken pains to learn it, makes it his business to follow it, lays out all he has for the advancement of it, makes all other affairs bend to it, and lives upon the gain of it. Thus does a true Christian act in the work of religion; we have no stock of our own to trade with, but trade as factors with our master's stock. The endowments of the mind--reason, wit, learning, must be used in subserviency to religion; the enjoyments of the world--estate, credit, interest, power, preferment, must be improved for the honour of Christ. The ordinances of the gospel, and our opportunities of attending them, bibles, ministers, sabbaths, sacraments, must be improved for the end for which they were instituted, and communion with God kept up by them, and the gifts and graces of the Spirit must be exercised; and this is trading with our talents.

(2.) They were successful; they doubled their stock, and in a little time made cent. per cent. of it: he that had five talents, soon made them other five. Trading with our talents is not alway successful with others, but, however, it shall be so to ourselves, Isa. xlix. 4. Note, The hand of the diligent makes rich in graces, and comforts, and treasures of good works. There is a great deal to be got by industry in religion.

Observe, The returns were in proportion to the receivings. [1.] From those to whom God hath given five talents, he expects the improvement of five, and to reap plentifully where he sows plentifully. The greater gifts any have, the more pains they ought to take, as those must that have a large stock to manage. [2.] From those to whom he has given but two talents, he expects only the improvement of two, which may encourage those who are placed in a lower and narrower sphere of usefulness; if they lay out themselves to do good according to the best of their capacity and opportunity, they shall be accepted, though they do not so much good as others.

2. The third did ill (v. 18); He that had received one talent, went, and hid his lord's money. Though the parable represents but one in three unfaithful, yet in a history that answers this parable, we find the disproportion quite the other way, when ten lepers were cleansed, nine of ten hid the talent, and only one returned to give thanks, Luke xvii. 17, 18. The unfaithful servant was he that had but one talent: doubtless there are many that have five talents, and bury them all; great abilities, great advantages, and yet do no good with them: but Christ would hint to us, (1.) That if he that had but one talent, be reckoned with thus for burying that one, much more will they be accounted offenders, that have more, that have many, and bury them. If he that was but of small capacity, was cast into utter darkness because he did not improve what he had as he might have done, of how much sorer punishment, suppose ye, shall he be thought worthy, that tramples underfoot the greatest advantages? (2.) That those who have least to do for God, frequently do least of what they have to do. Some make it an excuse for their laziness, that they have not the opportunities of serving God that others have; and because they have not wherewithal to do what they say they would, they will not do what we are sure they can, and so sit down and do nothing; it is really an aggravation of their sloth, that when they have but one talent to take care about, they neglect that one.

He digged in the earth, and hid the talent, for fear it should be stolen; he did not misspend or misemploy it, did not embezzle it or squander it away, but he hid it. Money is like manure (so my Lord Bacon used to say,) good for nothing in the heap, but it must be spread; yet it is an evil which we have often seen under the sun, treasure heaped together (Jam. v. 3; Eccl. vi. 1, 2), which does good to nobody; and so it is in spiritual gifts; many have them, and make no use of them for the end for which they were given them. Those that have estates, and do not lay them out in works of piety and charity; that have power and interest, and do not with it promote religion in the places where they live; ministers that have capacities and opportunities of doing good, but do not stir up the gift that is in them, are those slothful servants that seek their own things more than Christ's.

He hid his lord's money; had it been his own, he might have done as he pleased; but, whatever abilities and advantages we have, they are not our own, we are but stewards of them, and must give account to our Lord, whose goods they are. It was an aggravation of his slothfulness, that his fellow-servants were busy and successful in trading, and their zeal should have provoked his. Are others active, and shall we be idle?

III. The account of this improvement, v. 19. 1. The account is deferred; it is not till after a long time that they are reckoned with; not that the master neglects his affairs, or that God is slack concerning his promise (2 Pet. iii. 9); no, he is ready to judge (1 Pet. iv. 5); but every thing must be done in its time and order. 2. Yet the day of account comes at last; The lord of those servants reckoneth with them. Note, The stewards of the manifold grace of God must shortly give account of their stewardship. We must all be reckoned with--what good we have got to our own souls, and what good we have done to others by the advantages we have enjoyed. See Rom. xiv. 10, 11. Now here is,

(1.) The good account of the faithful servants; and here observe,

[1.] The servants giving up the account (v. 20, 22); "Lord, thou deliveredst to me five talents, and to me two; behold, I have gained five talents, and I two talents more."

First, Christ's faithful servants acknowledge with thankfulness his vouchsafements to them; Lord, thou deliveredst to me such and such things. Note, 1. It is good to keep a particular account of our receivings from God, to remember what we have received, that we may know what is expected from us, and may render according to the benefit. 2. We must never look upon our improvements but with a general mention of God's favour to us, of the honour he has put upon us, in entrusting us with his goods, and of that grace which is the spring and fountain of all the good that is in us or is done by us. For the truth is, the more we do for God, the more we are indebted to him for making use of us, and enabling us, for his service.

Secondly, They produce, as an evidence of their faithfulness, what they have gained. Note, God's good stewards have something to show for their diligence; Show me thy faith by thy works. He that is a good man, let him show it, Jam. iii. 13. If we be careful in our spiritual trade, it will soon be seen by us, and our works will follow us, Rev. xiv. 13. Not that the saints will in the great day make mention of their own good deeds; no, Christ will do that for them (v. 35); but it intimates that they who faithfully improve their talents, shall have boldness in the day of Christ, 1 John ii. 28-iv. 17. And it is observable that he who had but two talents, gave up his account as cheerfully as he who had five; for our comfort, in the day of account, will be according to our faithfulness, not according to our usefulness; our sincerity, not our success; according to the uprightness of our hearts, not according to the degree of our opportunities.

[2.] The master's acceptance and approbation of their account, v. 21, 23.

First, He commended them; Well done, good and faithful servant. Note, The diligence and integrity of those who approve themselves the good and faithful servants of Jesus Christ, will certainly be found to praise, and honour, and glory, at his appearing, 1 Pet. i. 7. Those that own and honour God now, he will own and honour shortly. 1. Their persons will be accepted; Thou good and faithful servant. He that knows the integrity of his servants now, will witness to it in the great day; and they that are found faithful, shall be called so. Perhaps they were censured by men, as righteous overmuch; but Christ will give them their just characters, of good and faithful. 2. Their performances will be accepted; Well done. Christ will call those, and those only, good servants, that have done well; for it is by patient continuance in well-doing that we seek for this glory and honour; and if we seek, we shall find; if we do that which is good, and do it well, we shall have praise of the same. Some masters are so morose, that they will not commend their servants, though they do their work ever so well; it is thought enough not to chide: but Christ will commend his servants that do well; whether their praise be of men or not, it is of him; and if we have the good word of our Master, the matter is not great what our fellow-servants say of us; if he saith, Well done, we are happy, and it should then be a small thing to us to be judged of men's judgment; as, on the contrary, not he who commendeth himself, or whom his neighbours commend, is approved, but whom the Lord commends.

Secondly, He rewards them. The faithful servants of Christ shall not be put off with bare commendation; no, all their work and labour of love shall be rewarded.

Now this reward is here expressed two ways.

1. In one expression agreeable to the parable; Thou hast been faithful over a few things, I will make thee ruler over many things. It is usual in the courts of princes, and families of great men, to advance those to higher offices, that have been faithful in lower. Note, Christ is a master that will prefer his servants who acquit themselves well. Christ has honour in store for those that honour him--a crown (2 Tim. iv. 8), a throne (Rev. iii. 21), a kingdom, ch. xxv. 34. Here they are beggars; in heaven they shall be rulers. The upright shall have dominion: Christ's servants are all princes.

Observe the disproportion between the work and the reward; there are but few things in which the saints are serviceable to the glory of God, but there are many things wherein they shall be glorified with God. What charge we receive from God, what work we do for God in this world, is but little, very little, compared with the joy set before us. Put together all our service, all our sufferings, all our improvements, all the good we do to others, all we get to ourselves, and they are but a few things, next to nothing, not worthy to be compared, not fit to be named the same day with the glory to be revealed.

2. In another expression, which slips out of the parable into the thing signified by it; Enter thou into the joy of thy Lord. Note, (1.) The state of the blessed is a state of joy, not only because all tears shall then be wiped away, but all the springs of comfort shall be opened to them, and the fountains of joy broken up. Where there are the vision and fruition of God, a perfection of holiness, and the society of the blessed, there cannot but be a fulness of joy. (2.) This joy is the joy of their Lord; the joy which he himself has purchased and provided for them; the joy of the redeemed, bought with the sorrow of the Redeemer. It is the joy which he himself is in the possession of, and which he had his eye upon when he endured the cross, and despised the shame, Heb. xii. 2. It is the joy of which he himself is the fountain and centre. It is the joy of our Lord, for it is joy in the Lord, who is our exceeding joy. Abraham was not willing that the steward of his house, though faithful, should be his heir (Gen. xv. 3); but Christ admits his faithful stewards into his own joy, to be joint-heirs with him. (3.) Glorified saints shall enter into this joy, shall have a full and complete possession of it, as the heir when he comes of age enters upon his estate, or as they that were ready, went in to the marriage feast. Here the joy of our Lord enters into the saints, in the earnest of the Spirit; shortly they shall enter into it, shall be in it to eternity, as in their element.

(2.) The bad account of the slothful servant. Observe,

[1.] His apology for himself, v. 24, 25. Though he had received but one talent, for that one he is called to account. The smallness of our receiving will not excuse us from a reckoning. None shall be called to an account for more than they have received; but for what we have, we must all account.

Observe, First, What he confides in. He comes to the account with a deal of assurance, relying on the plea he had to put in, that he was able to say, "Lo, there thou hast that is thine; if I have not made it more, as the others have done, yet this I can say, I have not made it less." This, he thinks, may serve to bring him off, if not with praise, yet with safety.

Note, Many a one goes very securely to judgment, presuming upon the validity of a plea that will be overruled as vain and frivolous. Slothful professors, that are afraid of doing too much for God, yet hope to come off as well as those that take so much pains in religion. Thus the sluggard is wiser in his own conceit than seven men that can render a reason, Prov. xxvi. 16. This servant thought that his account would pass well enough, because he could say, There thou hast that is thine. "Lord, I was no spendthrift of my estate, no prodigal of my time, no profaner of my sabbaths, no opposer of good ministers and good preaching; Lord, I never ridiculed my bible, nor set my wits to work to banter religion, nor abused my power to persecute any good man; I never drowned my parts, nor wasted God's good creatures in drunkenness and gluttony, nor ever to my knowledge did I injury to any body." Many that are called Christians, build great hopes for heaven upon their being able to make such an account; yet all this amounts to no more than there thou hast that is thine; as if no more were required, or could be expected.

Secondly, What he confesses. He owns the burying of his talent; I hid thy talent in the earth. He speaks as if that were no great fault; nay, as if he deserved praise for his prudence in putting it in a safe place, and running no hazards with it. Note, It is common for people to make a very light matter of that which will be their condemnation in the great day. Or, if he was conscious to himself that it was his fault, it intimates how easily slothful servants will be convicted in the judgment; there will need no great search for proof, for their own tongues shall fall upon them.

Thirdly, What he makes his excuse; I knew that thou were a hard man, and I was afraid. Good thought of God would beget love, and that love would make us diligent and faithful; but hard thoughts of God beget fear, and that fear makes us slothful and unfaithful. His excuse bespeaks,

1. The sentiments of an enemy; I knew thee, that thou art a hard man. This was like that wicked saying of the house of Israel, The way of the Lord is not equal, Ezek. xviii. 25. Thus his defence is his offence. The foolishness of man perverteth his way, and then, as if that would mend the matter, his heart fretteth against the Lord. This is covering the transgression, as Adam, who implicitly laid the fault on God himself; The woman which thou gavest me. Note, Carnal hearts are apt to conceive false and wicked opinions concerning God, and with them to harden themselves in their evil ways. Observe how confidently he speaks; I knew thee to be so. How could he know him to be so? What iniquity have we or our fathers found in him? Jer. ii. 5. Wherein has he wearied us with his work, or deceived us in his wages? Mic. vi. 3. Has he been a wilderness to us, or a land of darkness? Thus long God has governed the world, and may ask with more reason than Samuel himself could, Whom have I defrauded? or whom have I oppressed? Does not all the world know the contrary, that he is so far from being a hard master, that the earth is full of his goodness, so far from reaping where he sowed not, that he sows a great deal where he reaps nothing? For he causes the sun to shine, and his rain to fall, upon the evil and unthankful, and fills their hearts with food and gladness who say to the Almighty, Depart from us. This suggestion bespeaks the common reproach which wicked people cast upon God, as if all the blame of their sin and ruin lay at his door, for denying them his grace; whereas it is certain that never any who faithfully improved the common grace they had, perished for want of special grace; nor can any show what could in reason have been done more for an unfruitful vineyard than God has done in it. God does not demand brick, and deny straw; no, whatever is required in the covenant, is promised in the covenant; so that if we perish, it is owing to ourselves.

2. The spirit of a slave; I was afraid, This ill affection toward God arose from his false notions of him; and nothing is more unworthy of God, nor more hinders our duty to him, than slavish fear. This has bondage and torment, and is directly opposite to that entire love which the great commandment requires. Note, Hard thoughts of God drive us from, and cramp us in his service. Those who think it impossible to please him, and in vain to serve him, will do nothing to purpose in religion.

[2.] His Lord's answer to this apology. His plea will stand him in no stead, it is overruled, nay, it is made to turn against him, and he is struck speechless with it; for here we have his conviction and his condemnation.

First, His conviction, v. 26, 27. Two things he is convicted of.

1. Slothfulness; Thou wicked and slothful servant. Note, Slothful servants are wicked servants, and will be reckoned with as such by their master, for he that is slothful in his work, and neglects the good that God has commanded, is brother to him that is a great waster, by doing the evil that God has forbidden, Prov. xviii. 9. He that is careless in God's work, is near akin to him that is busy in the devil's work. Satis est mali nihil fecisse boni--To do no good is to incur very serious blame. Omissions are sins, and must come into judgment; slothfulness makes way for wickedness; all become filthy, for there is none that doeth good, Ps. xiv. 3. When the house is empty, the unclean spirit takes possession. Those that are idle in the affairs of their souls, are not only idle, but something worse, 1 Tim. v. 13. When men sleep, the enemy sows tares.

2. Self-contradiction (v. 26, 27); Thou knewest that I reap where I sowed not: thou oughtest therefore to have put my money to the exchangers. Note, The hard thoughts which sinners have of God, though false and unjust, will be so far from justifying their wickedness and slothfulness, that they will rather aggravate and add to their guilt. Three ways this may be taken; (1.) "Suppose I had been so hard a master, shouldest not thou therefore have been the more diligent and careful to please me, if not for love, yet for fear, and for that reason oughtest not thou to have minded thy work?" If our God is a consuming fire, in consideration of that let us study how to serve him. Or thus, (2.) "If thou didst think me to be a hard master, and therefore durst not trade with the money thyself, for fear of losing by it, and being made to stand to the loss, yet thou mightest have put it into the hands of the exchangers, or goldsmith, mightest have brought it into the bank, and then at my coming, if I could not have had the greater improvement, by trade and merchandize (as of the other talents), yet I might have had the less improvement, of bare interest, and should have received my own with usury;" which, it seems, was a common practice at that time, and not disallowed by our Saviour. Note, If we could not, or durst not, do what we would, yet that excuse will not serve, when it will be made to appear that we did not do what we could and durst. If we could not find in our hearts to venture upon more difficult and hazardous services, yet will that justify us in shrinking from those that were more safe and easy? Something is better than nothing; if we fail of showing our courage in bold enterprises, yet we must not fail to testify our good will in honest endeavours; and our Master will not despise the day of small things. Or thus, (3.) "Suppose I did reap where I sowed not, yet that is nothing to thee, for I had sowed upon thee, and the talent was my money which thou wast entrusted with, not only to keep, but to improve." Note, In the day of account, wicked and slothful servants will be left quite without excuse; frivolous pleas will be overruled, and every mouth will be stopped; and those who now stand so much upon their own justification will not have one word to say for themselves.

Secondly, His condemnation. The slothful servant is sentenced,

1. To be deprived of his talent (v. 28, 29); Take therefore the talent from him. The talents were first disposed of by the Master, as an absolute Owner, but this was now disposed of by him as a Judge; he takes it from the unfaithful servant, to punish him, and gives it to him that was eminently faithful, to reward him. And the meaning of this part of the parable we have in the reason of the sentence (v. 29), To every one that hath shall be given. This may be applied, (1.) To the blessings of this life--worldly wealth and possessions. These we are entrusted with, to be used for the glory of God, and the good of those about us. Now he that hath these things, and useth them for these ends, he shall have abundance; perhaps abundance of the things themselves, at least, abundance of comfort in them, and of better things; but from him that hath not, that is, that hath these things as if he had them not, had not power to eat of them, or to do good with (Avaro deest, tam quod habet, quam quod non habet--The miser may be considered as destitute of what he has, as well as of what he has not), they shall be taken away. Solomon explains this, Prov. xi. 24. There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, and it tendeth to poverty. Giving to the poor is trading with what we have, and the returns will be rich; it will multiply the meal in the barrel, and the oil in the cruse: but those that are sordid, and niggardly, and uncharitable, will find that those riches which are so got, perish by evil travail, Eccl. v. 13, 14. Sometimes Providence strangely transfers estates from those that do no good with them to those that do; they are gathered for him that will pity the poor, Prov. xxviii. 8. See Prov. xiii. 22; Job xxvii. 16, 17; Eccl. ii. 26. (2.) We may apply it to the means of grace. They who are diligent in improving the opportunities they have, God will enlarge them, will set before them an open door (Rev. iii. 8); but they who know not the day of their visitation, shall have the things that belong to their peace hid from their eyes. For proof of this, go see what God did to Shiloh, Jer. vii. 12. (3.) We may apply it to the common gifts of the Spirit. He that hath these, and doeth good with them, shall have abundance; these gifts improve by exercise, and brighten by being used; the more we do, the more we may do, in religion; but those who stir not up the gift that is in them, who do not exert themselves according to their capacity, their gifts rust, and decay, and go out like a neglected fire. From his that hath not a living principle of grace in his soul, shall be taken away the common gifts which he hath, as the lamps of the foolish virgins went out for want of oil, v. 8. Thus the arm of the idle shepherd, which he had sluggishly folded up in his bosom, comes to be dried up, and his right eye, which he had carelessly or wilfully shut, becomes utterly darkened, as it is threatened, Zech. xi. 17.

2. He is sentenced to be cast into outer darkness, v. 30. Here,

(1.) His character is that of an unprofitable servant. Note, Slothful servants will be reckoned with as unprofitable servants, who do nothing to the purpose of their coming into the world, nothing to answer the end of their birth or baptism, who are no way serviceable to the glory of God, the good of others, or the salvation of their own souls. A slothful servant is a withered member in the body, a barren tree in the vineyard, an idle drone in the hive, he is good for nothing. In one sense, we are all unprofitable servants (Luke xvii. 10); we cannot profit God, Job xxii. 2. But to others, and to ourselves, it is required that we be profitable; if we be not, Christ will not own us as his servants: it is not enough not to do hurt, but we must do good, must bring forth fruit, and though thereby God is not profited, yet he is glorified, John xv. 8.

(2.) His doom is, to be cast into outer darkness. Here, as in what was said to the faithful servants, our Saviour slides insensibly out of the parable into the thing intended by it, and it serves as a key to the whole; for, outer darkness, where there is weeping and gnashing of teeth, is, in Christ's discourses, the common periphrasis of the miseries of the damned in hell. Their state is, [1.] Very dismal; it is outer darkness. Darkness is uncomfortable and frightful: it was one of the plagues of Egypt. In hell there are chains of darkness, 2 Pet. ii. 4. In the dark no man can work, a fit punishment for a slothful servant. It is outer darkness, out from the light of heaven, out from the joy of their Lord, into which the faithful servants were admitted; out from the feast. Compare ch. viii. 12; xxii. 13. [2.] Very doleful; there is weeping, which bespeaks great sorrow, and gnashing of teeth, which bespeaks great vexation and indignation. This will be the portion of the slothful servant.
Adam Clarke: Commentary on the Bible - 1831
25:14: Called his own servants - God never makes the children of men proprietors of his goods. They are formed by his power, and upheld by his bounty; and they hold their lives and their goods, as in many of our ancient tenures, quamdiu domino placuerit - at the will of their Lord.
Albert Barnes: Notes on the Bible - 1834
25:14: For the kingdom of heaven ... - The "parable of the talents" was spoken still further to illustrate the manner in which he would deal with people at his return to judgment. The words "the kingdom, of heaven" are not in the original, but are very properly inserted by the translators. The design of the parable is to teach that those who improve their talents or faculties in the cause of religion who improve them to their own salvation and in doing good to others shall be proportionally rewarded; but they who neglect their talents, and who neither secure their own salvation nor do good to others, will be punished. The kingdom of heaven is like such a man - that is, "God deals with people in his government as such a man did."
His own servants - That is, such of them as he judged to be worthy of such a trust. These represent the apostles, Christian ministers, professing Christians, and perhaps all people. The going into a far country may represent the Lord Jesus going into heaven. He has given to all talents to improve, Eph 4:8; Eph 2:12.
His goods - His property representing the offices, abilities, and opportunities for doing good, which he has given to his professed followers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:14: as: Mat 21:33; Mar 13:34; Luk 19:12, Luk 19:13, Luk 20:9
and delivered: Luk 16:1-12; Rom 12:6-8; Co1 3:5, Co1 4:1, Co1 4:2, Co1 12:4, Co1 7-29; Eph 4:11; Pe1 4:9-11
Geneva 1599
25:14 (2) For [the kingdom of heaven is] as a man travelling into a far country, [who] called his own servants, and delivered unto them his goods.
(2) Christ witnesses that there will be a long time between his departure to his Father and his coming again to us, but yet notwithstanding that, he will at that day take an account not only of the rebellious and obstinate, how they have made use of that which they received from him, but also of his household servants, who have because of slothfulness not employed those gifts which he bestowed upon them.
John Gill
25:14 For the kingdom of heaven is as a man travelling,.... Our Lord adds another parable to illustrate the Gospel dispensation, or its visible church state; or the state of things respecting the church of Christ, before, and at his second coming, and during the interval between his ascension and that: for by the man here, is meant Christ, who in the everlasting covenant agreed to become man, was prophesied of as such, frequently appeared in human form, under the Old Testament dispensation; and in the fulness of time, really became man; though he was not a mere man, but was God as well as man; having all the perfections and fulness of the Godhead dwelling bodily in him: this man is said to travel
into a far country; by which heaven is designed, and is so called, not only because of its great distance from the earth, and which is very great indeed; but because the better country and land afar off, is out of sight; and what views we have of it, are very distant ones; and is afar off, in respect of our state of pilgrimage in this world, in which, whilst Christ was here, he was a pilgrim and a stranger too; who might be said to be as a "man travelling", whilst he was in it, and when going out of it, and ascending to heaven: he came from thence, and stayed here a while, walking up and down, and doing good; and when he had finished what he came about, he ascended on high, went to his God and Father, entered into heaven, where he is received until the times of the restitution of all things:
who called his own servants; before he took his journey, to commit some things to their trust and management; and to give them some instructions how to behave during his absence: for, according to the Jewish (u) canons,
"a master that had a mind to go out of the land (of Israel) could not take his servant with him, unless he pleased; and this is a rule at all times, even at this time, that the land is in the hand of the Gentiles.''
And here no mention is made of any going with him, only how they were to be employed whilst he was gone: by "his own servants" are meant, not all mankind; for though they are all in some sense his servants, or ought to be, yet they are not so called in Scripture, much less with such an emphasis, his own servants; and besides, more than what are in the kingdom of heaven, or Gospel church state, cannot be intended; since the parable reaches to, and concerns no other: nor all the elect of God only, or all are not the elect of God that are designed; for though these are the servants of Christ, and his own peculiarly, yet all intrusted with talents, are not such; one of these was wicked, slothful, graceless, and at last was eternally lost, and perished; which is not true of anyone of the elect: but ministers of the word are here meant, who are eminently the servants of Christ, his own, whom he has called, qualified, commissioned, and sent forth; for the ministers of the word, whether faithful or slothful, good or bad, are in a very lively manner described in this parable, which is a distinct one from the former; for whereas that gives an account of the different members of the visible church, this describes the several ministers of it: nor can it be any objection to this sense of it, that these servants are all of them said to be his own servants, and called, commissioned, and gifted by him; since Judas, as well as the rest, was called, ordained, qualified, and sent forth by Christ, as an apostle.
And delivered unto them his goods; the Gospel, that rich treasure of divine truths, the dispensation of it, and gifts to preach it; all which are Christ's goods and his gifts, and not man's; and which was in a very eminent manner done, when Christ ascended on high, and received gifts for, and gave them unto men. Just before it, as he was ready to go, he gathered his disciples together; he renewed and enlarged their commission to preach the Gospel; and quickly after it, gave them greater and larger gifts of the Spirit than before; and has been ever since giving ministerial gifts to men, to some more, others less, and which are signified by the talents following.
(u) Maimon. Hilch. Abadim, c. 8. sect. 9.
John Wesley
25:14 Our Lord proceeds by a parable still plainer (if that can be) to declare the final reward of a harmless man. May God give all such in this their day, ears to hear and hearts to understand it! The kingdom of heaven - That is, the King of heaven, Christ. Mk 13:34; Lk 19:12.
Robert Jamieson, A. R. Fausset and David Brown
25:14 PARABLE OF THE TALENTS. (Mat. 25:14-30)
For the kingdom of heaven is as a man--The ellipsis is better supplied by our translators in the corresponding passage of Mark (Mk 13:34), "[For the Son of man is] as a man"
travelling into a far country--or more simply, "going abroad." The idea of long "tarrying" is certainly implied here, since it is expressed in Mt 25:19.
who called his own servants, and delivered unto them his goods--Between master and slaves this was not uncommon in ancient times. Christ's "servants" here mean all who, by their Christian profession, stand in the relation to Him of entire subjection. His "goods" mean all their gifts and endowments, whether original or acquired, natural or spiritual. As all that slaves have belongs to their master, so Christ has a claim to everything which belongs to His people, everything which, may be turned to good, and He demands its appropriation to His service, or, viewing it otherwise, they first offer it up to Him; as being "not their own, but bought with a price" (1Cor 6:19-20), and He "delivers it to them" again to be put to use in His service.
25:1525:15: Ումեմն ետ հինգ քանքար, եւ ումեմն երկո՛ւս, եւ ումեմն մի՛. իւրաքանչի՛ւր ըստ իւրո՛ւմ կարի, եւ գնա՛ց[469]։ [469] ՚Ի բազումս պակասի. Եւ ումեմն մի։
15 մէկին տուեց հինգ քանքար[32], միւսին՝ երկու եւ մի ուրիշին՝ մէկ. իւրաքանչիւրին ըստ իր կարողութեան. եւ գնաց [32] 32. Տե՛ս Մատթէոս 18. 24:
15 Մէկուն տուաւ հինգ տաղանդ ու մէկուն՝ երկուք եւ մէկուն՝ մէկ։ Ամէն մէկուն իր կարողութեանը չափ ու անմիջապէս ճամբայ ելաւ։
ումեմն ետ հինգ քանքար, եւ ումեմն` երկուս, եւ ումեմն` մի. իւրաքանչիւր ըստ իւրում կարի, եւ գնաց:

25:15: Ումեմն ետ հինգ քանքար, եւ ումեմն երկո՛ւս, եւ ումեմն մի՛. իւրաքանչի՛ւր ըստ իւրո՛ւմ կարի, եւ գնա՛ց[469]։
[469] ՚Ի բազումս պակասի. Եւ ումեմն մի։
15 մէկին տուեց հինգ քանքար[32], միւսին՝ երկու եւ մի ուրիշին՝ մէկ. իւրաքանչիւրին ըստ իր կարողութեան. եւ գնաց
[32] 32. Տե՛ս Մատթէոս 18. 24:
15 Մէկուն տուաւ հինգ տաղանդ ու մէկուն՝ երկուք եւ մէկուն՝ մէկ։ Ամէն մէկուն իր կարողութեանը չափ ու անմիջապէս ճամբայ ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:1515: и одному дал он пять талантов, другому два, иному один, каждому по его силе; и тотчас отправился.
25:15  καὶ ᾧ μὲν ἔδωκεν πέντε τάλαντα, ᾧ δὲ δύο, ᾧ δὲ ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, καὶ ἀπεδήμησεν. εὐθέως
25:15. καὶ (and) ᾧ (unto-which) μὲν (indeed) ἔδωκεν (it-gave) πέντε (to-five) τάλαντα (to-talantons) ᾧ (unto-which) δὲ (moreover) δύο (to-two) ᾧ (unto-which) δὲ (moreover) ἕν, (to-one,"ἑκάστῳ (unto-each) κατὰ (down) τὴν (to-the-one) ἰδίαν (to-private-belonged) δύναμιν, (to-an-ability,"καὶ (and) ἀπεδήμησεν. (it-assembled-off-unto)
25:15. et uni dedit quinque talenta alii autem duo alii vero unum unicuique secundum propriam virtutem et profectus est statimAnd to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey.
15. And unto one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey.
And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey:

15: и одному дал он пять талантов, другому два, иному один, каждому по его силе; и тотчас отправился.
25:15  καὶ ᾧ μὲν ἔδωκεν πέντε τάλαντα, ᾧ δὲ δύο, ᾧ δὲ ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, καὶ ἀπεδήμησεν. εὐθέως
25:15. et uni dedit quinque talenta alii autem duo alii vero unum unicuique secundum propriam virtutem et profectus est statim
And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15 (Лк XIX:13). Все имущество отправившегося в чужую страну человека состояло, следовательно, из восьми талантов. Эти таланты, как, видно из ст. 18 и 27, были серебряные (to argurion, ta arguria). Гольцман определяет стоимость всей отданной рабам денежной суммы в 35 000 немецких марок, т. е. приблизительно в 17-18 тысяч рублей на наши деньги. Другие, переводя стоимость одного серебряного таланта на английские фунты стерлингов, считают один талант равным 234 фунтам стерлингов (фунт стерлингов — около 10 рублей на наши деньги), два таланта — 468 фунтов стерлингов, пять — 1170, а вся сумма равнялась, следовательно, 1 872 фунтов стерлингов, на наши деньги приблизительно 18 000 рублей. Под талантом разумели, в духовном смысле, разные, даруемые Богом человеку, способности, которые он должен употреблять на служение Богу и в целях преуспеяния Царства Небесного. Выражения, заимствованные из этой притчи: талант, талантливый, не зарывай тапанта и пр. — сделались у нас стереотипами, ходячими, вошли в пословицу. Под талантом, который дается людям, разные экзегеты понимают всякий дар, получаемый человеком от Бога. Но в частных определениях этого общего понятия наблюдается некоторая разница. «Под талантами, — говорит Златоуст, — здесь разумеется то, что находится во власти каждого (h ekastou dunamiV = сила каждого), — или покровительство, или имение, или научение, или что-нибудь подобное. Другие разумели те дары, о которых говорит апостол в 1 Кор XII. Под «силой» (dunamiV) можно разуметь скорее готовность какого-либо человека, его расположение, добровольное или недобровольное, послужить делу Христова Царства, чем какой-либо положительный дар или талант. Все же дары или таланты даются человеку от Бога.
Adam Clarke: Commentary on the Bible - 1831
25:15: Unto one he gave five talents - to every man according to his several ability - The duties men are called to perform are suited to their situations, and the talents they receive. The good that any man has he has received from God, as also the ability to improve that good. God's graces and temporal mercies are suited to the power which a man has of improving them. To give eminent gifts to persons incapable of properly improving them, would be only to lead into a snare. The talent which each man has suits his own state best; and it is only pride and insanity which lead him to desire and envy the graces and talents of another. Five talents would be too much for some men: one talent would be too little. He who receives much, must make proportionate improvement; and, from him who has received little, the improvement only of that little will be required. As five talents, in one case, are sufficient to answer the purpose for which they were given; so also are two and one.
The man who improves the grace he has received, however small, will as surely get to the kingdom of God, as he who has received most from his master, and improved all.
There is a parable something like this in Sohar Chadash, fol. 47: "A certain king gave a deposit to three of his servants: the first kept it; the second lost it; the third spoiled one part of it, and gave the rest to another to keep. After some time, the king came and demanded the deposit. Him who had preserved it, the king praised, and made him governor of his house. Him who had lost it, he delivered to utter destruction, so that both his name and his possessions were blotted out. To the third, who had spoiled a part and given the rest to another to keep, the king said, Keep him, and let him not go out of my house, till we see what the other shall do to whom he has entrusted a part: if he shall make a proper use of it, this man shall be restored to liberty; if not, he also shall be punished." See Schoettgen. I have had already occasion to remark how greatly every Jewish parable is improved that comes through the hands of Christ.
In this parable of our Lord, four things may be considered: -
I. The master who distributes the talents.
II. The servants who improved their talents.
III. The servant who buried his talent. And
IV. His punishment.
I. The master who distributes the talents.
1. The master's kindness. The servants had nothing - deserved nothing - had no claim on their master, yet he, in his Kindness, delivers unto them his goods, not for his advantage, but for their comfort and salvation.
2. The master distributes these goods diversely; - giving to one five, to another, two, and to another one. No person can complain that he has been forgotten; the master gives to each. None can complain of the diversity of the gifts; it is the master who has done it. The master has an absolute right over his own goods, and the servants cannot find fault with the distribution. He who has little should not envy him who has received much, for he has the greater labor, and the greater account to give. He who has much should not despise him who has little, for the sovereign master has made the distinction; and his little, suited to the ability which God has given him, and fitted to the place in which God's providence has fixed him, is sufficiently calculated to answer the purpose of the master, in the salvation of the servant's soul.
3. The master distributes his talents with Wisdom. He gave to each according to his several ability, i.e. to the power he had to improve what was given. It would not be just to make a servant responsible for what he is naturally incapable of managing; and it would not be proper to give more than could be improved. The powers which men have, God has given; and as he best knows the extent of these powers, so he suits his graces and blessings to them in the most wise, and effectual way. Though he may make one vessel for honor, (i.e. a more honorable place or office), and another for dishonor, (a less honorable office), yet both are for the master's use - both are appointed and capacitated to show forth his glory.
II. The servants who improved their talents.
These persons are termed δουλοι, slaves, such as were the property of the master, who might dispose of them as he pleased. Then he that had received the five talents went and traded, Mat 25:16.
1. The work was speedily begun - as soon as the master gave the talents and departed, so soon they began to labor. There is not a moment to be lost - every moment has its grace, and every grace has its employment, and every thing is to be done for eternity.
2. The work was perseveringly carried on; after a long time the lord of those servants cometh, Mat 25:19. The master was long before he returned, but they did not relax. The longer time, the greater improvement. God gives every man just time enough to live, in this world, to glorify his Maker, and to get his soul saved. Many begin well, and continue faithful for a time - but how few persevere to the end! Are there none who seem to have outlived their glory, their character, their usefulness?
3. Their work was crowned with success. They doubled the sum which they had received. Every grace of God is capable of great improvement. Jesus himself, the pure, immaculate Jesus, grew in wisdom and favor with God, Luk 2:52.
4. They were ready to give in a joyful account when their master came and called for them.
1st. They come without delay: they expected his coming; and it was with an eye to this that they continued their labor - they endured as seeing him who is invisible.
2dly. They come without fear; the master before whom they appear has always loved them, and given them the fullest proofs of his affection for them: his love to them has begotten in them love to him; and their obedience to his orders sprung from the love they bore to him. He that loveth me, says Jesus, will keep my words.
3d. They render up their accounts without confusion: he who received five brought five others; and he who had received two brought two more: nothing was to be done when their master called; all their business was fully prepared.
4th. They gave up every thing to their master, without attempting to appropriate any thing. Their ability was his, the talents his, and the continued power to improve them, his. All is of God, and all must be returned to him.
5. Their recompense from their gracious master.
1st. They receive praise. Well done, good and faithful servants, Mat 25:21. What a glorious thing to have the approbation of God, and the testimony of a good conscience! They were good, pure and upright within - faithful, using to God's glory the blessings he had given.
2d. They receive gracious promises. Ye have been faithful over a little, I will set you over much. These promises refer not only to a future glory, but to an increase of God's grace and mercy here; for the more faithfully a man improves what God has already given him, the more he shall have from his gracious Master: for he giveth more grace, till he fills the faithful soul with his own fullness.
3d. They receive Glory. Enter into the joy of your Lord. As ye were partakers of my nature on earth, be ye sharers of my glory in heaven. The joy, the happiness wherewith I am happy, shall be your eternal portion! O, what is all we can do, all we can suffer, even the most lingering and cruel martyrdom, in comparison of this unbounded, eternal joy!
III. Of the servant who buried his talent.
He that had received one went and digged in the earth, and hid his Lord's money, Mat 25:18.
1. See the ingratitude of this servant. His master gave him a talent, capable of being improved to his own present and eternal advantage; but he slights the mercy of his lord.
2. See his idleness. Rather than exert himself to improve what he has received, he goes and hides it.
3. See his gross error. He Digs to hide it - puts himself to more trouble to render the mercy of God to him of none effect, than he would have had in combating and conquering the world, the devil, and the flesh.
4. See his injustice. He takes his master's money, and neither improves nor designs to improve it, even while he is living on and consuming that bounty which would have been sufficient for a faithful servant. How much of this useless lumber is to be found in the Church of Christ! But suppose the man be a preacher - what a terrible account will he have to give to God - consuming the provision made for a faithful pastor, and so burying, or misusing his talent, as to do no good, to immortal souls!
5. Hear the absurdity of his reasoning. Lord, I knew thee that thou art a hard (or avaricious) man, reaping where thou hast not sown, etc., Mat 25:24. See this meaning of σκληρος proved by Kypke. The wicked excuse of this faithless servant confuted itself and condemned him. Nevertheless it is on this very model that sinners in general seek to justify themselves; and the conclusion turns always against them. I knew thee to be a hard man. How awfully deceived and deeply depraved must that person be, who not only attempts to excuse his follies, but to charge his crimes on God himself!
I was afraid - Why? Because thou wert an enemy to thy soul, and to thy God. - I was afraid - of what? that he would require more than he did give. How could this be? Did he not give thee the talent freely, to show thee his benevolence? And did he not suit it to thy ability, that he might show thee his wisdom, justice, and goodness, in not making thee responsible for more than thou couldst improve?
IV. Behold the awful punishment of this faithless servant.
1. He is reproached. Thou wicked and slothful servant! Wicked - in thy heart: slothful - in thy work. Thou knewest that I reap where I sowed not. Thou art condemned by thy own mouth - whose is the unemployed talent? Did I not give thee this? And did I require the improvement of two when I gave thee but one? - Thou knowest I did not.
2. He is stripped of what he possessed. Take - the talent from him. O terrible word! - Remove the candlestick from that slothful, worldly-minded Church: take away the inspirations of the Holy Spirit from that lukewarm, Christless Christian, who only lives to resist them and render them of none effect. Dispossess that base, man-pleasing minister of his ministerial gifts; let his silver become brass, and his fine gold, dross. He loved the present world more than the eternal world, and the praise of men more than the approbation of God. Take away the talent from him!
3. He is punished with an everlasting separation from God and the glory of his power. Cast forth the unprofitable servant, Mat 25:30. Let him have nothing but darkness, who refused to walk in the light: let him have nothing but misery - weeping and gnashing of teeth, who has refused the happiness which God provided for him.
Reader, if the careless virgin, and the unprofitable servant, against whom no flagrant iniquity is charged, be punished with an outer darkness, with a hell of fire: of what sorer punishment must he be judged worthy, who is a murderer, an adulterer, a fornicator, a blasphemer, a thief, a liar, or in any respect an open violater of the laws of God? The careless virgins, and the unprofitable servants, were saints in comparison of millions, who are, notwithstanding, dreaming of an endless heaven, when fitted only for an endless hell!
Albert Barnes: Notes on the Bible - 1834
25:15: Five talents - See the notes at Mat 18:24. The word "talents" here is used to denote indefinitely "a large sum," and is designed to refer to the endowments conferred on people. We have retained in our language the word "talent" as referring to the abilities or gifts of men.
According to his several ability - According to the ability of each one. According as he saw each one was adapted to improve it. So in the church and the world. God gives people stations which he judges them adapted to fill, and requires them to fill them. He makes "distinctions" among people in regard to abilities, and in the powers and opportunities of usefulness, requiring them only to occupy those stations, and to discharge their duties there, Co1 4:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:15: talents: "A talent is 187. 10s." Mat 18:24; Luk 12:48, Luk 19:13, Luk 19:14
Geneva 1599
25:15 And unto one he gave five talents, to another two, and to another one; to every man according to his several (c) ability; and straightway took his journey.
(c) According to the wisdom and skill in dealing which was given to them.
John Gill
25:15 And unto one he gave five talents,.... A "talent" with the Jews, if of silver, was, according to Brerewood (w), of the value of 375 l. of our money; according to Bishop Cumberland, 353 l. 11 s. 10 1/2 d.; and if of gold, was equal to 4500l. and, according to the latter, 5075 l. 15 s. 7 1/2 d.: so that five of these talents, if of silver, were 1875 l. and if of gold, 22,500 l. according to Brerewood; a very large sum for one servant to be intrusted with. The Persic version reads "pounds", as in Lk 19:13. By these talents, special grace is not meant; for the parable speaks not of what was wrought in these servants, but of what was committed to their trust, and of what might lie useless by them, and be taken away from them; whereas special grace is internal, something, implanted in man, and is an incorruptible seed, that can never be lost, or will be taken away; and it is certain, that one of these servants had not special and saving grace, but was wicked, slothful, and unprofitable, and was cast into utter darkness: but outward gifts are designed by the talents; and these not merely the gifts of natural knowledge and riches, the gifts of nature and of providence; nor the external ministry of the word, Gospel ordinances, and opportunities of enjoying them; but ministerial gifts, such as fit and qualify men to be preachers of the Gospel, as appears from their name, "talents": they being the greatest gifts for usefulness and service in the church, as talents were the greatest of weights and coins among the Jews; from the nature of them, being what may be improved or lost, and for which men are accountable; from the persons to whom they were delivered, the servants of Christ; from the time of their delivery, when Christ went into a far country, to heaven, when he ascended on high, and received gifts for men, and gave them to them; and from the unequal distribution of them, being given to some more, and others less; all which perfectly agree with ministerial gifts: for it follows,
to another two, and to another one; and these were given
to every man, according to his several ability, or "according to his own power"; his proper power that belonged to him, as the Lord of these servants: for the sense is, not that he gave these talents, or gifts, according to the different capacities, abilities, stations, and employments of these men; but according to that power and authority which he, as Mediator, had, to dispense these gifts to each as he would; to some more, others less, as he knew would best serve his interest and kingdom:
and straightway took his journey; after he had signified, that all power in heaven and earth was given to him, by virtue of which he ordered them to go into all the world, and preach his Gospel, and administer his ordinances; for which he had, and would abundantly qualify them; with a promise of his presence with them to the end of the world; he took his leave of them, blessed them, and was parted from them, and went up into heaven.
(w) De Nummis Jud. c. 4.
John Wesley
25:15 To one he gave five talents, to another two, and to another one - And who knows whether (all circumstances considered) there be a greater disproportion than this, in the talents of those who have received the most, and those who have received the fewest? According to his own ability - The words may be translated more literally, according to his own mighty power. And immediately took his journey - To heaven.
Robert Jamieson, A. R. Fausset and David Brown
25:15 And unto one he gave five talents, to another two, and to another one--While the proportion of gifts is different in each, the same fidelity is required of all, and equally rewarded. And thus there is perfect equity.
to every man according to his several ability--his natural capacity as enlisted in Christ's service, and his opportunities in providence for employing the gifts bestowed on him.
and straightway took his journey--Compare Mt 21:33, where the same departure is ascribed to God, after setting up the ancient economy. In both cases, it denotes the leaving of men to the action of all those spiritual laws and influences of Heaven under which they have been graciously placed for their own salvation and the advancement of their Lord's kingdom.
25:1625:16: Չոգաւ վաղվաղակի՝ որ ա՛ռ զհինգն, գործեա՛ց նոքօք, եւ շահեցաւ ա՛յլ եւս հինգ։
16 Ով հինգն առաւ, իսկոյն գնաց, դրանով գործ արեց եւ հինգ եւս շահեց
16 Ան՝ որ հինգ տաղանդ առած էր, գնաց անոնցմով գործեց եւ ուրիշ հինգ տաղանդ շահեցաւ։
Չոգաւ վաղվաղակի որ առ զհինգն, գործեաց նոքօք եւ շահեցաւ այլ եւս հինգ:

25:16: Չոգաւ վաղվաղակի՝ որ ա՛ռ զհինգն, գործեա՛ց նոքօք, եւ շահեցաւ ա՛յլ եւս հինգ։
16 Ով հինգն առաւ, իսկոյն գնաց, դրանով գործ արեց եւ հինգ եւս շահեց
16 Ան՝ որ հինգ տաղանդ առած էր, գնաց անոնցմով գործեց եւ ուրիշ հինգ տաղանդ շահեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:1616: Получивший пять талантов пошел, употребил их в дело и приобрел другие пять талантов;
25:16  πορευθεὶς ὁ τὰ πέντε τάλαντα λαβὼν ἠργάσατο ἐν αὐτοῖς καὶ ἐκέρδησεν ἄλλα πέντε·
25:16. εὐθέως (unto-straight) πορευθεὶς (having-been-traversed-of) ὁ (the-one) τὰ (to-the-ones) πέντε (to-five) τάλαντα (to-talantons) λαβὼν (having-had-taken) ἠργάσατο ( it-worked-to ) ἐν (in) αὐτοῖς (unto-them) καὶ (and) ἐκέρδησεν (it-gained) ἄλλα ( to-other ) πέντε: (to-five)
25:16. abiit autem qui quinque talenta acceperat et operatus est in eis et lucratus est alia quinqueAnd he that had received the five talents went his way and traded with the same and gained other five.
16. Straightway he that received the five talents went and traded with them, and made other five talents.
Then he that had received the five talents went and traded with the same, and made [them] other five talents:

16: Получивший пять талантов пошел, употребил их в дело и приобрел другие пять талантов;
25:16  πορευθεὶς ὁ τὰ πέντε τάλαντα λαβὼν ἠργάσατο ἐν αὐτοῖς καὶ ἐκέρδησεν ἄλλα πέντε·
25:16. abiit autem qui quinque talenta acceperat et operatus est in eis et lucratus est alia quinque
And he that had received the five talents went his way and traded with the same and gained other five.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
25:16: The two who had received most employed their money in trade, and by honest industry doubled it before their master returned, representing the conduct of those who make a good improvement of their abilities, and employ them in doing good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:16: went: Sa2 7:1-3; Ch1 13:1-3, Ch1 22:1-26:32, 28:2-21, 29:1-17; Ch2 1:9, Ch2 1:10; Ch2 15:8-15, Ch2 17:3-9, Ch2 19:4-10, Ch2 31:20, Ch2 31:21, Ch2 33:15, Ch2 33:16, Ch2 34:1-35:27; Neh 5:14-19; Isa 23:18, Isa 49:23, Isa 60:5-16; Act 13:36; Rom 15:18, Rom 15:19; Co1 9:16-23, Co1 15:10; Ti1 6:17, Ti1 6:18; Ti2 2:6, Ti2 4:5-8; Plm 1:6, Plm 1:7; Jo3 1:5-8
John Gill
25:16 Then he that had received the five talents,.... The largest measure of gifts; an account is first given of him, how he behaved, and conducted in his Lord's absence, and what use he made of the gifts bestowed upon him: this must be understood, not of a single man, but of that sort of the servants of Christ, who have the greatest ministerial gifts: he
went; it denotes immediate application to business, and signifies that such servants went according to their commission, preached the Gospel to every creature, and administered the ordinances to proper subjects; they went directly, as soon as they had their talents; they did not stay to consult with flesh and blood, whether it would be for their interest and credit or not; they did not stick at any difficulties and discouragements, nor were deterred by the cross, reproaches, and persecutions; but went forth with courage and boldness, not in their own name and strength, but in the name and strength of Christ, who sent them, and promised them his presence and assistance, on which they depended:
and traded with the same: with the five talents, or their ministerial gifts. The ministers of the Gospel are traders, not in their own name, nor on their own stock, and for themselves, but for Christ, and for the good of immortal souls: they closely attend unto, and work at, their business and employment; by constant reading, and diligent search into the word of God; by studious meditation on it; by frequent prayer; and continual preaching the Gospel, and administering ordinances; and their success follows:
and made them other five talents; that is, increased in spiritual knowledge; gifts were improved and enlarged; a greater stock of divine things were laid in; and many souls gained to Christ: such are they whom Christ has ordained to go forth, and bear and bring forth fruit in their ministry, and whose fruit remain.
Robert Jamieson, A. R. Fausset and David Brown
25:16 Then he that had received the five talents went and traded with the same--expressive of the activity which he put forth and the labor he bestowed.
and made them other five talents.
25:1725:17: Նոյնպէս եւ որ զերկո՛ւսն շահեցաւ ա՛յլ եւս երկուս։
17 Նոյնպէս նա էլ, որ երկուսն առաւ, երկու եւս շահեց
17 Նմանապէս ան՝ որ երկուք առած էր, ուրիշ երկուք ալ շահեցաւ։
Նոյնպէս եւ որ զերկուսն` շահեցաւ այլ եւս երկուս:

25:17: Նոյնպէս եւ որ զերկո՛ւսն շահեցաւ ա՛յլ եւս երկուս։
17 Նոյնպէս նա էլ, որ երկուսն առաւ, երկու եւս շահեց
17 Նմանապէս ան՝ որ երկուք առած էր, ուրիշ երկուք ալ շահեցաւ։
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25:1717: точно так же и получивший два таланта приобрел другие два;
25:17  ὡσαύτως ὁ τὰ δύο ἐκέρδησεν ἄλλα δύο.
25:17. ὡσαύτως (as-unto-it) ὁ (the-one) τὰ (to-the-ones) δύο (to-two) ἐκέρδησεν (it-gained) ἄλλα ( to-other ) δύο: (to-two)
25:17. similiter qui duo acceperat lucratus est alia duoAnd in like manner he that had received the two gained other two.
17. In like manner he also that the two gained other two.
And likewise he that [had received] two, he also gained other two:

17: точно так же и получивший два таланта приобрел другие два;
25:17  ὡσαύτως ὁ τὰ δύο ἐκέρδησεν ἄλλα δύο.
25:17. similiter qui duo acceperat lucratus est alia duo
And in like manner he that had received the two gained other two.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:17: he also: Gen 18:19; Sa2 19:32; Kg1 18:3, Kg1 18:4; Kg2 4:8-10; Job 29:11-17, Job 31:16-22; Pro 3:9, Pro 3:10; Ecc 11:1-6; Mar 14:3-8; Act 9:36-39, Act 10:2, Act 11:29, Act 11:30; Co2 8:12, Co2 9:11-14; Gal 6:9, Gal 6:10; Eph 5:16; Col 4:17; Ti1 5:10; Ti2 1:16-18; Heb 6:10, Heb 6:11; Pe1 4:10
John Gill
25:17 And likewise he that received two,.... Talents, or a lesser measure of ministerial gifts:
he also gained other two; he worked and laboured, and traded, in proportion to the gifts he had received; and his improvements and success, under a divine blessing, were answerable.
Robert Jamieson, A. R. Fausset and David Brown
25:17 And likewise he that had received two he also gained other two--each doubling what he received, and therefore both equally faithful.
25:1825:18: Եւ որ զմի՛ն առ՝ գնաց փորեա՛ց զերկիր, եւ թաքոյց զարծաթ տեա՛ռն իւրոյ։
18 Իսկ ով մէկն առաւ, գնաց հողը փորեց եւ իր տիրոջ դրամը թաքցրեց
18 Իսկ ան՝ որ մէկ առած էր, գնաց գետինը փորեց ու իր տիրոջը ստակը պահեց։
Եւ որ զմին առ` գնաց, փորեաց զերկիր, եւ թաքոյց զարծաթ տեառն իւրոյ:

25:18: Եւ որ զմի՛ն առ՝ գնաց փորեա՛ց զերկիր, եւ թաքոյց զարծաթ տեա՛ռն իւրոյ։
18 Իսկ ով մէկն առաւ, գնաց հողը փորեց եւ իր տիրոջ դրամը թաքցրեց
18 Իսկ ան՝ որ մէկ առած էր, գնաց գետինը փորեց ու իր տիրոջը ստակը պահեց։
zohrab-1805▾ eastern-1994▾ western am▾
25:1818: получивший же один талант пошел и закопал [его] в землю и скрыл серебро господина своего.
25:18  ὁ δὲ τὸ ἓν λαβὼν ἀπελθὼν ὤρυξεν γῆν καὶ ἔκρυψεν τὸ ἀργύριον τοῦ κυρίου αὐτοῦ.
25:18. ὁ (the-one) δὲ (moreover) τὸ (to-the-one) ἓν (to-one) λαβὼν (having-had-taken,"ἀπελθὼν (having-had-came-off) ὤρυξεν (it-dug) γῆν (to-a-soil) καὶ (and) ἔκρυψεν (it-concealed) τὸ (to-the-one) ἀργύριον (to-a-silverlet) τοῦ (of-the-one) κυρίου (of-authority-belonged) αὐτοῦ. (of-it)
25:18. qui autem unum acceperat abiens fodit in terra et abscondit pecuniam domini suiBut he that had received the one, going his way, digged into the earth and hid his lord's money.
18. But he that received the one went away and digged in the earth, and hid his lord’s money.
But he that had received one went and digged in the earth, and hid his lord' s money:

18: получивший же один талант пошел и закопал [его] в землю и скрыл серебро господина своего.
25:18  ὁ δὲ τὸ ἓν λαβὼν ἀπελθὼν ὤρυξεν γῆν καὶ ἔκρυψεν τὸ ἀργύριον τοῦ κυρίου αὐτοῦ.
25:18. qui autem unum acceperat abiens fodit in terra et abscondit pecuniam domini sui
But he that had received the one, going his way, digged into the earth and hid his lord's money.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18 Указывается на обычный способ сохранения денег у древних (употребляющийся даже и теперь в наших деревнях), когда деньги закапывались в потайных местах, известных только самому закапывающему или нескольким доверенным лицам (клады).
Albert Barnes: Notes on the Bible - 1834
25:18: Digged in the earth ... - This represents the conduct of those who neglect the abilities that God has given, and fail to do what he has required. This is done often:
1. On the plea that they do not occupy a high station.
2. That they have slender abilities, and can do little good.
3. As it was in this case, that God had not given them as much as he did others, and they will therefore do nothing.
These pleas are without foundation; because:
1. God does not require us to do as much as those who have greater abilities; but this is not a reason why we should do nothing, Co2 8:12.
2. Any situation is honorable, and may be useful, where God has placed us; and though humble, yet in that we may do much good, 1Co. 12:11-31.
3. People of slender abilities may often do more good in the world than people of much greater talents. It is rather a warm heart than a strong head which is required to do good. A humble Christian, by his life, example, and conversation, may often do much more good than "is" done by those in more elevated stations and with far greater gifts.
We are not to suppose by this, however, that our Saviour meant to teach that only those of feeble talents neglected their duty. The parable does not require us to do this; and the Fact is, perhaps, that those most highly endowed are the farthest from properly improving their talents.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:18: and hid: Pro 18:9, Pro 26:13-16; Hag 1:2-4; Mal 1:10; Luk 19:20; Heb 6:12; Pe2 1:8
John Gill
25:18 But he that received one,.... Talent, or the least degree of gifts, for the ministry of the word:
went and digged in the earth, and hid his Lord's money. The Syriac and Arabic versions read, "silver", and the Ethiopic, "gold"; but whether these talents were silver or gold, is not certain. Where he buried it; that is, he neglected the gift that was in him, he made no use of it, either to his own advantage, or to the good of others, and the interest of his Lord; he either never went into the ministry, or if he did, he left it as Demas did, having too great affection for the world, and the things of it: he minded earth and earthly things, and employed himself in them, and not in his master's work and service. The phrase seems to point out the earthly mindedness of the man, his worldly disposition, and his eager pursuit after the things of life; which were the reason why he disregarded his talent, and made no use of his ministerial gifts: he could not deny worldly self, nor leave all to follow Christ; but rather than drop the world, he chose to bury his talent in it: it was his Lord's money and not his own, and he was accountable to him for it, and should have used it in another manner.
John Wesley
25:18 He that had received one - Made his having fewer talents than others a pretence for not improving any. Went and hid his master's money - Reader, art thou doing the same? Art thou hiding the talent God hath lent thee?
Robert Jamieson, A. R. Fausset and David Brown
25:18 But he that had received one went and digged in the earth, and hid his lord's money--not misspending, but simply making no use of it. Nay, his action seems that of one anxious that the gift should not be misused or lost, but ready to be returned, just as he got it.
25:1925:19: Յետ բազում ժամանակի, գա՛յ տէր ծառայիցն այնոցիկ, եւ առնէ համա՛րս ՚ի մէջ նոցա։
19 Շատ ժամանակ անց, այն ծառաների տէրը եկաւ եւ նրանց հետ հաշիւ տեսաւ
19 Շատ ժամանակ յետոյ այն ծառաներուն տէրը եկաւ եւ անոնցմէ հաշիւ ուզեց։
Յետ բազում ժամանակի գայ տէր ծառայիցն այնոցիկ եւ առնէ համարս ի մէջ նոցա:

25:19: Յետ բազում ժամանակի, գա՛յ տէր ծառայիցն այնոցիկ, եւ առնէ համա՛րս ՚ի մէջ նոցա։
19 Շատ ժամանակ անց, այն ծառաների տէրը եկաւ եւ նրանց հետ հաշիւ տեսաւ
19 Շատ ժամանակ յետոյ այն ծառաներուն տէրը եկաւ եւ անոնցմէ հաշիւ ուզեց։
zohrab-1805▾ eastern-1994▾ western am▾
25:1919: По долгом времени, приходит господин рабов тех и требует у них отчета.
25:19  μετὰ δὲ πολὺν χρόνον ἔρχεται ὁ κύριος τῶν δούλων ἐκείνων καὶ συναίρει λόγον μετ᾽ αὐτῶν.
25:19. μετὰ (With) δὲ (moreover) πολὺν (to-much) χρόνον (to-an-interim) ἔρχεται ( it-cometh ,"ὁ (the-one) κύριος (authority-belonged) τῶν (of-the-ones) δούλων (of-bondees) ἐκείνων (of-the-ones-thither,"καὶ (and) συναίρει (it-lifteth-together) λόγον (to-a-forthee) μετ' (with) αὐτῶν. (of-them)
25:19. post multum vero temporis venit dominus servorum illorum et posuit rationem cum eisBut after a long time the lord of those servants came and reckoned with them.
19. Now after a long time the lord of those servants cometh, and maketh a reckoning with them.
After a long time the lord of those servants cometh, and reckoneth with them:

19: По долгом времени, приходит господин рабов тех и требует у них отчета.
25:19  μετὰ δὲ πολὺν χρόνον ἔρχεται ὁ κύριος τῶν δούλων ἐκείνων καὶ συναίρει λόγον μετ᾽ αὐτῶν.
25:19. post multum vero temporis venit dominus servorum illorum et posuit rationem cum eis
But after a long time the lord of those servants came and reckoned with them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19 (Лк XIX:15 — выражения совершенно другие). Ориген: «заметь здесь, что не к господину (рабы) идут на суд и чтобы получить достойное по своим делам, а господин приходит к ним». Господин рабов отправился в чужую страну, не дав рабам никаких поручений относительно своих денежных сумм. Об этом они должны были догадываться сами, как это видно из притчи. Двое догадались, что с них будет потребован отчет, и поступили благоразумно. Третий рассудил иначе. Выражение «по долгом времени» понимают в том смысле, что оно влияет на выражения, сказанные прежде о неожиданности и быстроте второго пришествия Господа, и говорят, что это последнее не следует понимать в абсолютном смысле. Non est absoluta celeritas adventus Domini (Бенгель). Некоторые думают, что, строго говоря, здесь нет речи о страшном суде, всеобщем, а о частном, когда Бог потребует отчета у каждого человека пред его смертью или во время ее. Можно, конечно, понимать слова Христа и в этом последнем смысле. Sunairei logon — confert, vel componit rem seu causam. В русском передано это выражение точно, хотя и не буквально.
Albert Barnes: Notes on the Bible - 1834
25:19: After a long time ... - By the return of the lord of those servants to reckon with them is denoted the return of Christ to call people to an account for the manner in which they have improved their talents. See Rom 14:12; Co2 5:10; Th1 4:16; Act 1:11; Act 17:31.
Reckon with them - To reckon is to settle accounts. Here it means to inquire into their faithfulness, and to reward or punish them accordingly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:19: a long: Mat 25:5, Mat 24:48
reckoneth: Mat 18:23, Mat 18:24; Luk 16:1, Luk 16:2, Luk 16:19-31; Rom 14:7-12; Co1 3:12-15; Co2 5:10; Jam 3:1
John Gill
25:19 After a long time, the Lord of these servants cometh,.... Either in a providential way, by a fit of illness, or in a time of persecution, and awakens the conscience, and calls them to give an account of their stewardship; or by death, when their trading or working time is over, and they become accountable for their whole conduct, throughout their ministrations; or rather, at the last judgment, when all must appear before the judge of quick and dead, ministers as well as others, and give an account of their gifts, and the use of them, to their Lord, from whom they have received them, and whose servants they profess to be. Which coming of his is after a long time; for seventeen hundred years are now past, and he is not yet come; which is a long time in man's account, though not in God's account, with whom a thousand years are as one day; and in the apprehension of the saints, who love long for, and hasten to, the coming of Christ, are desirous of it, and impatient for it. But though it may seem long, he will certainly come: he stays long, to give time to his laborious ministers to exercise all those gifts he has bestowed upon them, and to leave slothful ones without excuse. It is not to be inferred from his delay, that he will not come: he is not unmindful of his promise, or slack concerning it; though he tarries long, he will not tarry beyond the appointed time; at the end he will come, though it is long first:
and reckoneth with them; what talents they received from him, what they had done with them, and what they had gained by them. The things that ministers of the word are intrusted with, are things of value; the Gospel is a pearl of great price, or rich treasure, that is put into their earthen vessels; it is the unsearchable riches of Christ; gifts to preach it are spiritual, and preferable to gifts of nature, and providence; and the souls of men committed to their care, are of great worth and esteem with Christ; nor are any of these their own, but Christ's, and therefore must give an account of them: this shows both the awfulness and usefulness of the Gospel ministry.
Robert Jamieson, A. R. Fausset and David Brown
25:19 After a long time the lord of those servants cometh and reckoneth with them--That any one--within the lifetime of the apostles at least--with such words before them, should think that Jesus had given any reason to expect His Second Appearing within that period, would seem strange, did we not know the tendency of enthusiastic, ill-regulated love of His appearing ever to take this turn.
25:2025:20: Եւ մատուցեա՛լ որ զհինգ քանքարն առ, մատոյց ա՛յլ եւս հինգ քանքար՝ եւ ասէ. Տէ՛ր՝ հինգ քանքա՛ր ետուր ցիս, արդ ահաւասիկ՝ հինգ ա՛յլ եւս քանքար ՚ի վերայ շահեցայ[470]։ [470] Ոմանք. Արդ աւասիկ։
20 Ով հինգ քանքար էր առել, մօտենալով՝ հինգ քանքար եւս տուեց ու ասաց. “Տէ՛ր, հինգ քանքար տուիր ինձ. արդ, ահաւասիկ վրան հինգ քանքար եւս շահեցի”
20 Հինգ տաղանդ առնողը եկաւ՝ ուրիշ հինգ տաղանդ ալ բերաւ ու ըսաւ. ‘Տէ՛ր, հինգ տաղանդ յանձնեցիր ինծի, ահա ուրիշ հինգ տաղանդ ալ անոնց վրայ շահեցայ’։
Եւ մատուցեալ որ զհինգ քանքարն առ` մատոյց այլ եւս հինգ քանքար, եւ ասէ. Տէր, հինգ քանքար ետուր ցիս, արդ ահաւասիկ հինգ այլ եւս քանքար ի վերայ շահեցայ:

25:20: Եւ մատուցեա՛լ որ զհինգ քանքարն առ, մատոյց ա՛յլ եւս հինգ քանքար՝ եւ ասէ. Տէ՛ր՝ հինգ քանքա՛ր ետուր ցիս, արդ ահաւասիկ՝ հինգ ա՛յլ եւս քանքար ՚ի վերայ շահեցայ[470]։
[470] Ոմանք. Արդ աւասիկ։
20 Ով հինգ քանքար էր առել, մօտենալով՝ հինգ քանքար եւս տուեց ու ասաց. “Տէ՛ր, հինգ քանքար տուիր ինձ. արդ, ահաւասիկ վրան հինգ քանքար եւս շահեցի”
20 Հինգ տաղանդ առնողը եկաւ՝ ուրիշ հինգ տաղանդ ալ բերաւ ու ըսաւ. ‘Տէ՛ր, հինգ տաղանդ յանձնեցիր ինծի, ահա ուրիշ հինգ տաղանդ ալ անոնց վրայ շահեցայ’։
zohrab-1805▾ eastern-1994▾ western am▾
25:2020: И, подойдя, получивший пять талантов принес другие пять талантов и говорит: господин! пять талантов ты дал мне; вот, другие пять талантов я приобрел на них.
25:20  καὶ προσελθὼν ὁ τὰ πέντε τάλαντα λαβὼν προσήνεγκεν ἄλλα πέντε τάλαντα λέγων, κύριε, πέντε τάλαντά μοι παρέδωκας· ἴδε ἄλλα πέντε τάλαντα ἐκέρδησα.
25:20. καὶ (And) προσελθὼν (having-had-came-toward,"ὁ (the-one) τὰ (to-the-ones) πέντε (to-five) τάλαντα (to-talantons) λαβὼν (having-had-taken,"προσήνεγκεν (it-beared-toward) ἄλλα ( to-other ) πέντε (to-five) τάλαντα (to-talantons) λέγων (forthing,"Κύριε, (Authority-belonged,"πέντε (to-five) τάλαντά (to-talantons) μοι (unto-me) παρέδωκας: (thou-gave-beside) ἴδε (thou-should-have-had-seen," ἄλλα ( to-other ) πέντε (to-five) τάλαντα (to-talantons) ἐκέρδησα. (I-gained)
25:20. et accedens qui quinque talenta acceperat obtulit alia quinque talenta dicens domine quinque talenta mihi tradidisti ecce alia quinque superlucratus sumAnd he that had received the five talents coming, brought other five talents, saying: Lord, thou didst deliver to me five talents. Behold I have gained other five over and above.
20. And he that received the five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: lo, I have gained other five talents.
And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more:

20: И, подойдя, получивший пять талантов принес другие пять талантов и говорит: господин! пять талантов ты дал мне; вот, другие пять талантов я приобрел на них.
25:20  καὶ προσελθὼν ὁ τὰ πέντε τάλαντα λαβὼν προσήνεγκεν ἄλλα πέντε τάλαντα λέγων, κύριε, πέντε τάλαντά μοι παρέδωκας· ἴδε ἄλλα πέντε τάλαντα ἐκέρδησα.
25:20. et accedens qui quinque talenta acceperat obtulit alia quinque talenta dicens domine quinque talenta mihi tradidisti ecce alia quinque superlucratus sum
And he that had received the five talents coming, brought other five talents, saying: Lord, thou didst deliver to me five talents. Behold I have gained other five over and above.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 (Лк XIX:16). В древности деньги были дороги, и сто процентов на сто не было делом необычайным.
Albert Barnes: Notes on the Bible - 1834
25:20: I have gained - Gained by trading or by honest industry, Mat 25:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:20: behold: Luk 19:16, Luk 19:17; Act 20:24; Co1 15:10; Col 1:29; Ti2 4:1-8; Jam 2:18
John Gill
25:20 And so he that had received five talents,.... Or the greatest gifts: as this man is the first to whom his Lord gave any talents, and the first that went and traded with them; he is also the first that is reckoned with; who
came and brought other five talents: he came freely and cheerfully, with a holy confidence and intrepidity of mind, and gave in his account very readily, both of what he had received, and of what he had gained;
saying, Lord, thou deliveredst unto me five talents, behold I have gained besides them five talents more. True ministers of the Gospel frankly own, that what gifts they have are delivered to them by Christ; and such are willing that he should have all returned to him, principal and increase: it is not to be imagined that this will be said in so many express words by them, nor will there be any need thereof; for Christ will not be ignorant of what they have been doing, and of what use they have been of; but the sense is, that as all will be manifest to Christ the searcher of hearts, with whom they have to do, so the account will stand fair and open; and it will be seen and known by all, that such and such faithful ministers of Christ have behaved in this agreeable manner, and have been thus and thus serviceable in his interest.
Robert Jamieson, A. R. Fausset and David Brown
25:20 Lord, thou deliveredst unto me five talents; behold, I have gained besides them five talents more--How beautifully does this illustrate what the beloved disciple says of "boldness in the day of judgment," and his desire that "when He shall appear we may have confidence, and not be ashamed before Him at His coming!" (1Jn 4:17; 1Jn 2:28).
25:2125:21: Ասէ ցնա տէրն իւր. Ազնի՛ւ ծառայ՝ բարի՛ եւ հաւատարիմ, որովհետեւ ՚ի սակաւուդ հաւատարի՛մ ես, ՚ի վերայ բազմա՛ց կացուցի զքեզ. մո՛ւտ յուրախութիւն տեառն քոյ[471]։ [471] Բազումք. Կացուցից զքեզ։
21 Իր տէրը նրան ասաց. “Ապրե՛ս, բարի՛ եւ հաւատարի՛մ ծառայ, որովհետեւ այդ քչի մէջ հաւատարիմ եղար, շատի վրայ կը կարգեմ քեզ. մտի՛ր քո տիրոջ ուրախութեան մէջ”
21 Տէրը ըսաւ անոր. ‘Ապրի՛ս, բարի ու հաւատարիմ ծառայ. դուն որ քիչ բանի մէջ հաւատարիմ եղար, քեզ շատ բաներու վրայ պիտի կեցնեմ. մտիր քու տիրոջդ ուրախութեանը մէջ’։
Ասէ ցնա տէրն իւր. Ազնի՛ւ, ծառայ բարի եւ հաւատարիմ, որովհետեւ ի սակաւուդ հաւատարիմ ես, ի վերայ բազմաց կացուցից զքեզ. մուտ յուրախութիւն տեառն քո:

25:21: Ասէ ցնա տէրն իւր. Ազնի՛ւ ծառայ՝ բարի՛ եւ հաւատարիմ, որովհետեւ ՚ի սակաւուդ հաւատարի՛մ ես, ՚ի վերայ բազմա՛ց կացուցի զքեզ. մո՛ւտ յուրախութիւն տեառն քոյ[471]։
[471] Բազումք. Կացուցից զքեզ։
21 Իր տէրը նրան ասաց. “Ապրե՛ս, բարի՛ եւ հաւատարի՛մ ծառայ, որովհետեւ այդ քչի մէջ հաւատարիմ եղար, շատի վրայ կը կարգեմ քեզ. մտի՛ր քո տիրոջ ուրախութեան մէջ”
21 Տէրը ըսաւ անոր. ‘Ապրի՛ս, բարի ու հաւատարիմ ծառայ. դուն որ քիչ բանի մէջ հաւատարիմ եղար, քեզ շատ բաներու վրայ պիտի կեցնեմ. մտիր քու տիրոջդ ուրախութեանը մէջ’։
zohrab-1805▾ eastern-1994▾ western am▾
25:2121: Господин его сказал ему: хорошо, добрый и верный раб! в малом ты был верен, над многим тебя поставлю; войди в радость господина твоего.
25:21  ἔφη αὐτῶ ὁ κύριος αὐτοῦ, εὗ, δοῦλε ἀγαθὲ καὶ πιστέ, ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου.
25:21. ἔφη (It-was-declaring) αὐτῷ (unto-it,"ὁ (the-one) κύριος (Authority-belonged) αὐτοῦ (of-it,"Εὖ, (Goodly,"δοῦλε (Bondee,"ἀγαθὲ (Good) καὶ (and) πιστέ, (Trusted,"ἐπὶ (upon) ὀλίγα ( to-little ) ἦς (thou-was) πιστός, (trusted,"ἐπὶ (upon) πολλῶν ( of-much ) σε (to-thee) καταστήσω: (I-shall-stand-down) εἴσελθε (thou-should-have-had-came-into) εἰς (into) τὴν (to-the-one) χαρὰν (to-a-joy) τοῦ (of-the-one) κυρίου (of-Authority-belonged) σου. (of-thee)
25:21. ait illi dominus eius euge bone serve et fidelis quia super pauca fuisti fidelis super multa te constituam intra in gaudium domini tuiHis lord said to him: Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things. Enter thou into the joy of thy lord.
21. His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord.
His lord said unto him, Well done, [thou] good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord:

21: Господин его сказал ему: хорошо, добрый и верный раб! в малом ты был верен, над многим тебя поставлю; войди в радость господина твоего.
25:21  ἔφη αὐτῶ ὁ κύριος αὐτοῦ, εὗ, δοῦλε ἀγαθὲ καὶ πιστέ, ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου.
25:21. ait illi dominus eius euge bone serve et fidelis quia super pauca fuisti fidelis super multa te constituam intra in gaudium domini tui
His lord said to him: Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things. Enter thou into the joy of thy lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 (Лк XIX:17). Под «многим» можно разуметь все имущество, весь дом (ср. Евр III:6). Выражения — «добрый» и «верный» различаются; первое указывает на абсолютную доброту, доброту саму по себе, на внутренние достоинства раба, независимо от данного ему поручения; второе — на отношение его к господину и к его имуществу. Оба выражения различают как genus (agaqoV) и species (pistoV) — род и вид. Под «радостью» нельзя разуметь каких-либо торжеств или пиров, устроенных господином по случаю его возвращения; но просто радость самого возвращения, или же по поводу того, что, при свидании с первым и вторым рабами, все было, собственно, найдено благополучным, а убыток, причиненный ленивым рабом, с избытком покрывался прибылью, полученною другими рабами. Ср. Быт I:31; II:2; Исх, 11; Евр IV:3-11; XII:2; Откр III:21.
Albert Barnes: Notes on the Bible - 1834
25:21: Ruler over many things - I will promote thee to greater honors and to more important trusts.
Joy of thy lord - In the meantime share the pleasures and enjoyments of his palace; be his companion, and receive the rewards which he has promised thee. "The joy of his lord" may mean either the festivals and rejoicings at his return, or the rewards which his lord had prepared for his faithful servants. Applied to Christians, it means that they who rightly improve their talents will, at the return of Christ, be promoted to great honors in heaven, and be partakers of the joys of their Lord in the world of glory. See Mat 25:34; also Jo1 2:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:21: Well: Ch2 31:20, Ch2 31:21; Luk 16:10; Rom 2:29; Co1 4:5; Co2 5:9, Co2 10:18; Pe1 1:7
I will: Mat 25:34-40, Mat 25:46, Mat 10:40-42, Mat 24:47; Luk 12:44, Luk 22:28-30; Rev 2:10, Rev 2:26-28, Rev 3:21; Rev 21:7
enter: Mat 25:23; Psa 16:10, Psa 16:11; Joh 12:26, Joh 14:3, Joh 17:24; Phi 1:23; Ti2 2:12; Heb 12:2; Pe1 1:8; Rev 7:17
Geneva 1599
25:21 His lord said unto him, Well done, [thou] good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: (d) enter thou into the joy of thy lord.
(d) Come and receive the fruit of my goodness: now the Lord's joy is doubled; see (Jn 15:11): that my joy may remain in you, and your joy be fulfilled.
John Gill
25:21 His Lord said unto him, well done,.... Gospel ministers do not say so to themselves; they know they can do nothing well of themselves, and when they have done all they can, they own they are but unprofitable servants; they acknowledge all they do is owing to the grace of God, and strength of Christ, and that no praise is due to them; nor do they expect or seek for such eulogies from men: but this is said, to show how acceptable a diligent laborious ministry is to Christ, and to encourage industry in the preachers of the word, whose works will follow them, though not go before them:
thou good and faithful servant: such may be said to be good, who have the grace of God implanted in them, some good thing in them towards the Lord God; a good work begun in their hearts, without which men can never be good ministers of Christ; and who have good abilities, not only natural and acquired parts, but ministerial gifts; which are the good things committed to them, and that dwell in them, which they are to keep by the Holy Ghost; and who make a good use of them, and freely communicate and impart their spiritual gifts, as good stewards of the manifold grace of God; and who being employed in a good work, as that of the ministry is, do it well, and abide in it: and such may be said to be "faithful", who preach the pure Gospel of Christ, and the whole of it; who neither mix it with the inventions of men, nor keep back any part of it from the saints; who seek not to please men, but their Lord and Master; and not their own honour and applause, but his glory; and who abide by him and his cause, notwithstanding all reproaches, afflictions, and persecutions. In such language as this, the Jews used to praise their servants,
"O man! good and faithful", and from whose labour one had (x) profit.
Thou hast been faithful over a few things: not as considered in themselves; for the truths of the Gospel which ministers are intrusted with, and in which they are faithful, are neither few, nor inconsiderable; they are the manifold grace of God, and the unsearchable riches of Christ: nor are their gifts mean and despicable; nor are their labours worthless, and of no account; but in comparison of the unseen and eternal things of glory, which are prepared and laid up for them; so that there is no proportion between their works, and the glory that shall be revealed in them:
I will make thee ruler over many things; either on earth, where they shall reign with Christ a thousand years; and when the kingdom, and the dominion, and the greatness of it, will be given to the saints of the Most High; and when they who have turned many to righteousness, shall shine as the stars in that kingdom: or else in heaven, where as kings, they shall inherit the kingdom prepared for them, sit down with Christ in his throne, and wear the never fading crown of glory, life, and righteousness,
enter thou into the joy of our Lord; not their own, or what was of their own procuring, but their Lord's; which Jehovah the Father has prepared for his people, and gives unto them; which the son possesses for them, and will bestow on them; and which the Holy Spirit makes them meet for; and which will chiefly lie in the enjoyment of Christ their Lord: this happiness of theirs is expressed by "joy", which will be full and perfect, and without any interruption or mixture; will be unspeakable and glorious, and continue for ever; for when the saints shall enter into it, as into an house or mansion, they shall take possession of it, and abide in it for ever. It was usual with the Jews to express the, happiness of the world to come by "joy"; not only that which is from the Lord, but that with which he himself rejoices with his people: for they say (y),
"there is no joy before, or in the presence of the holy blessed God, since the world was created, , "like that joy", with which he will rejoice with the righteous, in the world to come.
(x) T. Bab. Beracot, fol. 16. 2. (y) Midrash Haneelam in Zohar in Gen. fol. 69. 4.
Robert Jamieson, A. R. Fausset and David Brown
25:21 His lord said unto him, Well done--a single word, not of bare satisfaction, but of warm and delighted commendation. And from what Lips!
thou hast been faithful over a few things, I will make thee ruler over many things, &c.
25:2225:22: Մատուցեալ եւ որոյ զերկո՛ւս քանքարսն առեալ էր, եւ ասէ. Տէ՛ր՝ երկո՛ւս քանքարս ետուր ցիս, ահաւասիկ երկո՛ւս եւս ա՛յլ քանքարս՝ զոր ՚ի վերայ շահեցայ։
22 Ով երկու քանքարն էր առել, նա էլ մօտեցաւ ու ասաց. “Տէ՛ր, ինձ երկու քանքար տուիր, ահաւասիկ երկու այլ քանքար եւս, որ դրանց վրայ շահեցի”
22 Երկու տաղանդ առնողն ալ եկաւ ու ըսաւ. ‘Տէ՛ր, երկու տաղանդ յանձնեցիր ինծի, ահա ուրիշ երկու տաղանդ ալ անոնց վրայ շահեցայ’։
Մատուցեալ եւ որոյ զերկուս քանքարսն առեալ էր, եւ ասէ. Տէր, երկուս քանքարս ետուր ցիս, ահաւասիկ երկուս եւս այլ քանքարս զոր ի վերայ շահեցայ:

25:22: Մատուցեալ եւ որոյ զերկո՛ւս քանքարսն առեալ էր, եւ ասէ. Տէ՛ր՝ երկո՛ւս քանքարս ետուր ցիս, ահաւասիկ երկո՛ւս եւս ա՛յլ քանքարս՝ զոր ՚ի վերայ շահեցայ։
22 Ով երկու քանքարն էր առել, նա էլ մօտեցաւ ու ասաց. “Տէ՛ր, ինձ երկու քանքար տուիր, ահաւասիկ երկու այլ քանքար եւս, որ դրանց վրայ շահեցի”
22 Երկու տաղանդ առնողն ալ եկաւ ու ըսաւ. ‘Տէ՛ր, երկու տաղանդ յանձնեցիր ինծի, ահա ուրիշ երկու տաղանդ ալ անոնց վրայ շահեցայ’։
zohrab-1805▾ eastern-1994▾ western am▾
25:2222: Подошел также и получивший два таланта и сказал: господин! два таланта ты дал мне; вот, другие два таланта я приобрел на них.
25:22  προσελθὼν [δὲ] καὶ ὁ τὰ δύο τάλαντα εἶπεν, κύριε, δύο τάλαντά μοι παρέδωκας· ἴδε ἄλλα δύο τάλαντα ἐκέρδησα.
25:22. προσελθὼν (Having-had-came-toward,"καὶ (and) ὁ (the-one) τὰ (to-the-ones) δύο (to-two) τάλαντα (to-talantons,"εἶπεν (it-had-said,"Κύριε, (Authority-belonged,"δύο (to-two) τάλαντά (to-talantons) μοι (unto-me) παρέδωκας: (thou-gave-beside) ἴδε (thou-should-have-had-seen," ἄλλα ( to-other ) δύο (to-two) τάλαντα (to-talantons) ἐκέρδησα. (I-gained)
25:22. accessit autem et qui duo talenta acceperat et ait domine duo talenta tradidisti mihi ecce alia duo lucratus sumAnd he also that had received the two talents came and said: Lord, thou deliveredst two talents to me. Behold I have gained other two.
22. And he also that the two talents came and said, Lord, thou deliveredst unto me two talents: lo, I have gained other two talents.
He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them:

22: Подошел также и получивший два таланта и сказал: господин! два таланта ты дал мне; вот, другие два таланта я приобрел на них.
25:22  προσελθὼν [δὲ] καὶ ὁ τὰ δύο τάλαντα εἶπεν, κύριε, δύο τάλαντά μοι παρέδωκας· ἴδε ἄλλα δύο τάλαντα ἐκέρδησα.
25:22. accessit autem et qui duo talenta acceperat et ait domine duo talenta tradidisti mihi ecce alia duo lucratus sum
And he also that had received the two talents came and said: Lord, thou deliveredst two talents to me. Behold I have gained other two.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:22: I have: Luk 19:18, Luk 19:19; Rom 12:6-8; Co2 8:1-3, Co2 8:7, Co2 8:8, Co2 8:12
John Gill
25:22 He also that had received two talents,.... A lesser degree of ministerial gifts; and who as he received next to the other, and was the next, who in proportion to what he had received, had traded and gained, he is mentioned in the next: place, as giving in his account; who
came and said, Lord, thou deliveredst unto me two talents, behold I have gained two other talents besides them: his account, abating the sum and gains, is given in, in the same form as the other.
Robert Jamieson, A. R. Fausset and David Brown
25:22 He also that had received two talents came . . . good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things--Both are commended in the same terms, and the reward of both is precisely the same. (See on Mt 25:15). Observe also the contrasts: "Thou hast been faithful as a servant; now be a ruler--thou hast been entrusted with a few things; now have dominion over many things."
enter thou into the joy of thy lord--thy Lord's own joy. (See Jn 15:11; Heb 12:2).
25:2325:23: Ասէ ցնա տէրն իւր. Ազնի՛ւ ծառայ՝ բարի՛ եւ հաւատարի՛մ, որովհետեւ ՚ի սակաւո՛ւդ հաւատարիմ ես, ՚ի վերայ բազմա՛ց կացուցից զքեզ. մո՛ւտ յուրախութիւն տեառն քոյ։
23 Իր տէրը նրան ասաց. “Ապրե՛ս, բարի՛ եւ հաւատարի՛մ ծառայ, որովհետեւ այդ քչի մէջ հաւատարիմ եղար, շատի վրայ կը կարգեմ քեզ. մտի՛ր քո տիրոջ ուրախութեան մէջ”
23 Տէրը ըսաւ անոր. ‘Ապրի՛ս, բարի ու հաւատարիմ ծառայ, դուն որ քիչ բանի մէջ հաւատարիմ եղար, քեզ շատ բաներու վրայ պիտի կեցնեմ. մտիր քու տիրոջդ ուրախութեանը մէջ’։
Ասէ ցնա տէրն իւր. Ազնի՛ւ, ծառայ բարի եւ հաւատարիմ, որովհետեւ ի սակաւուդ հաւատարիմ ես, ի վերայ բազմաց կացուցից զքեզ. մուտ յուրախութիւն տեառն քո:

25:23: Ասէ ցնա տէրն իւր. Ազնի՛ւ ծառայ՝ բարի՛ եւ հաւատարի՛մ, որովհետեւ ՚ի սակաւո՛ւդ հաւատարիմ ես, ՚ի վերայ բազմա՛ց կացուցից զքեզ. մո՛ւտ յուրախութիւն տեառն քոյ։
23 Իր տէրը նրան ասաց. “Ապրե՛ս, բարի՛ եւ հաւատարի՛մ ծառայ, որովհետեւ այդ քչի մէջ հաւատարիմ եղար, շատի վրայ կը կարգեմ քեզ. մտի՛ր քո տիրոջ ուրախութեան մէջ”
23 Տէրը ըսաւ անոր. ‘Ապրի՛ս, բարի ու հաւատարիմ ծառայ, դուն որ քիչ բանի մէջ հաւատարիմ եղար, քեզ շատ բաներու վրայ պիտի կեցնեմ. մտիր քու տիրոջդ ուրախութեանը մէջ’։
zohrab-1805▾ eastern-1994▾ western am▾
25:2323: Господин его сказал ему: хорошо, добрый и верный раб! в малом ты был верен, над многим тебя поставлю; войди в радость господина твоего.
25:23  ἔφη αὐτῶ ὁ κύριος αὐτοῦ, εὗ, δοῦλε ἀγαθὲ καὶ πιστέ, ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου.
25:23. ἔφη (It-was-declaring) αὐτῷ (unto-it,"ὁ (the-one) κύριος (Authority-belonged) αὐτοῦ (of-it,"Εῦ, (Goodly,"δοῦλε (Bondee,"ἀγαθὲ (Good) καὶ (and) πιστέ, (Trusted,"ἐπὶ (upon) ὀλίγα ( to-little ) ἦς (thou-was) πιστός, (trusted,"ἐπὶ (upon) πολλῶν ( of-much ) σε (to-thee) καταστήσω: (I-shall-stand-down) εἴσελθε (thou-should-have-had-came-into) εἰς (into) τὴν (to-the-one) χαρὰν (to-a-joy) τοῦ (of-the-one) κυρίου (of-authority-belonged) σου. (of-thee)
25:23. ait illi dominus eius euge serve bone et fidelis quia super pauca fuisti fidelis supra multa te constituam intra in gaudium domini tuiHis lord said to him: Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things. Enter thou into the joy of thy lord.
23. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord.
His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord:

23: Господин его сказал ему: хорошо, добрый и верный раб! в малом ты был верен, над многим тебя поставлю; войди в радость господина твоего.
25:23  ἔφη αὐτῶ ὁ κύριος αὐτοῦ, εὗ, δοῦλε ἀγαθὲ καὶ πιστέ, ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου.
25:23. ait illi dominus eius euge serve bone et fidelis quia super pauca fuisti fidelis supra multa te constituam intra in gaudium domini tui
His lord said to him: Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things. Enter thou into the joy of thy lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:23: Well: Mat 25:21; Mar 12:41-44, Mar 14:8, Mar 14:9
John Gill
25:23 His Lord said unto him,.... The same words as he did to the other servant,
well done good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord: where the same commendation is made, and the same characters are given, as before; for a man that has lesser gifts, and is of less usefulness, may be as good and as faithful in his service, and as praise worthy, as a man of greater gifts, and more extensive usefulness; and the same happiness is bestowed on one, as the other, which in neither is of merit; but of grace; and whatever difference may be made between the saints, or between one minister and another in the Millennium state, yet in the ultimate glory, their joy, bliss, and happiness, will be alike. It is not to be established from this parable, that man has a power to improve the stock of sufficient grace given him, and by his improvement procure eternal happiness to himself; since such a stock of grace is not designed by the talents; nor is that either gotten or improved, by the industry of man; nor does the parable suggest, that men by their improvement of the talents committed to them, do, or can, procure eternal happiness: "good and faithful" servants are indeed commended by Christ, and he graciously promises great things to them, which are not proportioned to their deserts; for whereas they have been "faithful over a few things", he promises to make them "rulers over many things"; and bids them "enter into the joy of their Lord"; into the joy, which of his grace and goodness, he has provided for them, and not which they have merited and procured for themselves: nor is it to be inferred from hence, that true grace once given, or implanted, may be taken away or lost; for the parable speaks not of what is wrought in men, but of goods and talents bestowed on them, and committed to their trust; which may be lost or taken away, or be wrapped up in a napkin, and lie useless by them; when true grace is the incorruptible seed which never dies, but always remains; that good part which shall never be taken away nor lost, but is inseparably connected with eternal glory.
25:2425:24: Մատուցեալ եւ որոյ զմի՛ քանքարն առեալ էր, եւ ասէ. Տէր՝ գիտէի զի այր մի խի՛ստ ես, հնձես՝ զոր ո՛չ սերմանեցեր, եւ ժողովե՛ս՝ ուստի ո՛չ սփռեցեր[472]. [472] Ոմանք. Մատուցեալ եւ որ զմին քան՛՛։
24 Մօտեցաւ նաեւ նա, որ մէկ քանքար էր առել, ու ասաց. “Տէ՛ր, գիտէի, որ դու մի խիստ մարդ ես, հնձում ես, ինչ որ չես սերմանել, եւ հաւաքում ես այնտեղից, ուր չես ցանել
24 Մէկ տաղանդ առնողն ալ եկաւ ու ըսաւ. ‘Տէ՛ր, գիտէի թէ դուն խիստ մարդ մըն ես, չսերմանած տեղէդ կը հնձես ու չցանած տեղէդ կը ժողվես,
Մատուցեալ եւ որոյ զմի քանքարն առեալ էր, եւ ասէ. Տէր, գիտէի զի այր մի խիստ ես, հնձես զոր ոչ սերմանեցեր, եւ ժողովես ուստի ոչ սփռեցեր:

25:24: Մատուցեալ եւ որոյ զմի՛ քանքարն առեալ էր, եւ ասէ. Տէր՝ գիտէի զի այր մի խի՛ստ ես, հնձես՝ զոր ո՛չ սերմանեցեր, եւ ժողովե՛ս՝ ուստի ո՛չ սփռեցեր[472].
[472] Ոմանք. Մատուցեալ եւ որ զմին քան՛՛։
24 Մօտեցաւ նաեւ նա, որ մէկ քանքար էր առել, ու ասաց. “Տէ՛ր, գիտէի, որ դու մի խիստ մարդ ես, հնձում ես, ինչ որ չես սերմանել, եւ հաւաքում ես այնտեղից, ուր չես ցանել
24 Մէկ տաղանդ առնողն ալ եկաւ ու ըսաւ. ‘Տէ՛ր, գիտէի թէ դուն խիստ մարդ մըն ես, չսերմանած տեղէդ կը հնձես ու չցանած տեղէդ կը ժողվես,
zohrab-1805▾ eastern-1994▾ western am▾
25:2424: Подошел и получивший один талант и сказал: господин! я знал тебя, что ты человек жестокий, жнешь, где не сеял, и собираешь, где не рассыпал,
25:24  προσελθὼν δὲ καὶ ὁ τὸ ἓν τάλαντον εἰληφὼς εἶπεν, κύριε, ἔγνων σε ὅτι σκληρὸς εἶ ἄνθρωπος, θερίζων ὅπου οὐκ ἔσπειρας καὶ συνάγων ὅθεν οὐ διεσκόρπισας·
25:24. προσελθὼν (Having-had-came-toward) δὲ (moreover,"καὶ (and) ὁ (the-one) τὸ (to-the-one) ἓν (to-one) τάλαντον (to-a-talanton) εἰληφὼς (having-had-come-to-take,"εἶπεν (it-had-said,"Κύριε, (Authority-belonged,"ἔγνων (I-had-acquainted) σε (to-thee) ὅτι (to-which-a-one) σκληρὸς (stiffened) εἶ (thou-be) ἄνθρωπος, (a-mankind,"θερίζων (summering-to) ὅπου (to-which-of-whither) οὐκ (not) ἔσπειρας (thou-whorled) καὶ (and) συνάγων (leading-together) ὅθεν (which-from) οὐ (not) διεσκόρπισας: (thou-scattered-through-to)
25:24. accedens autem et qui unum talentum acceperat ait domine scio quia homo durus es metis ubi non seminasti et congregas ubi non sparsistiBut he that had received the one talent, came and said: Lord, I know that thou art a hard man; thou reapest where thou hast not sown and gatherest where thou hast not strewed.
24. And he also that had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou didst not sow, and gathering where thou didst not scatter:
Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:

24: Подошел и получивший один талант и сказал: господин! я знал тебя, что ты человек жестокий, жнешь, где не сеял, и собираешь, где не рассыпал,
25:24  προσελθὼν δὲ καὶ ὁ τὸ ἓν τάλαντον εἰληφὼς εἶπεν, κύριε, ἔγνων σε ὅτι σκληρὸς εἶ ἄνθρωπος, θερίζων ὅπου οὐκ ἔσπειρας καὶ συνάγων ὅθεν οὐ διεσκόρπισας·
25:24. accedens autem et qui unum talentum acceperat ait domine scio quia homo durus es metis ubi non seminasti et congregas ubi non sparsisti
But he that had received the one talent, came and said: Lord, I know that thou art a hard man; thou reapest where thou hast not sown and gatherest where thou hast not strewed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24 (Лк XIX:20, 21). Чтобы сберечь талант без прибыли, его нужно было закопать в землю; у Луки малая сумма, одна только мина, завертывается в платок. При всем сходстве по смыслу, у Матфея и Луки сильное различие в выражениях. Речь раба отличается деловитостью — так, по крайней мере, ему самому кажется. Вместо рассуждений он указывает на факты, хорошо известные и ему, и самому господину. Неправильно мнение: talis non erat hic dominus (господин не был таков на самом деле), каким его изображает раб. Если в притче изображаются действительные лица, если она есть изображение современной тогдашней действительности, то нужно предполагать, что господин был именно таков. Такое предположение не только не вредит духовному смыслу притчи, а, напротив, крайне его усиливает. Нет никакой надобности в сентиментальности и прикрасах, какие допускаются разными экзегетами, если только признать, что Христос изображал лиц такими, каковы они были, а не идеализировал их. Слова раба были справедливы, что отчасти подтверждает далее и сам господин. Доброту последнего, проявленную к первым двум рабам, нельзя назвать безупречною с точки зрения абсолютной нравственности. Ему нет никакого дела до того, какими способами рабы его нажили деньги и увеличили вдвое его капитал, — лишь бы только нажили. Он любит жать, где не сеял, т. е., может быть, у своих соседей, на полях, смежных со своими, и собирать зерно на чужих гумнах. Он был жесток (sklhroV); раб выражает пред ним страх (fobhqeiV, Мф ст. 25; efoboumhn — Лк XIX:21), и не только «знает» его таким, но и «знал» (egnon — аорист) раньше, прежде, в течение неопределенного времени. Нет надобности предполагать, что раб этот здесь служит олицетворением еврейского народа, который был in lege persistens, lotus carnalis et stupidus; здесь разумеется каждый отдельный человек, каждая отдельная личность, которую призывает Бог дать отчет в своих действиях.
Albert Barnes: Notes on the Bible - 1834
25:24: The one talent - The design of this part of the parable is to show that no one is excused for neglecting his duty because he has few talents. God will require of him only according to his ability, Co1 4:2; Luk 12:48; Co2 8:12.
A hard man - Of a sordid, griping disposition; taking advantage of the poor, and oppressing them.
Reaping ... - This is indicative of an avaricious and overbearing disposition; compelling the poor to sow for him, and reaping all the benefit himself.
Hast not strawed - The word "straw" means to "scatter" - as people scatter seed in sowing it. It may mean, also, to "ventilate," or to "fan by ventilating" or winnowing. As "sowing" the seed is mentioned just before, it may be that this refers to gathering grain fanned or winnowed by others, while he did nothing - indicating, also, a hard or sordid disposition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:24: he which: Our Lord placed the example of negligence in him to whom the least was committed, probably to "intimate" says Doddridge, "that we are accountable for the smallest advantage with which we are entrusted; but it cannot imply that they who have received much will ordinarily pass their account best; for it is too plain, in fact, that most of those whose dignity, wealth, and genius give them the greatest opportunities of service, seem to forget that they have any Master in heaven to serve, or any future reckoning to expect; and many render themselves much more criminal than this wicked and slothful servant who hid his talents in the earth."
Lord: Mat 7:21; Luk 6:46
I knew: Mat 20:12; Job 21:14, Job 21:15; Isa 58:3; Jer 2:31, Jer 44:16-18; Eze 18:25-29; Mal 1:12, Mal 1:13, Mal 3:14, Mal 3:15; Luk 15:29, Luk 19:20-22; Rom 8:7, Rom 9:20
John Gill
25:24 Then he which had received the one talent came,.... For he that has the least gifts, is accountable for them; and therefore ought to make use of them to the good of his fellow creatures, and the interest of his Lord and Master; though these often lie neglected, and frivolous, and even wicked pretences are formed to excuse such neglect, as here:
and said, Lord, I knew that thou art an hard man; he calls him "Lord", though he had not served him, and pretends he knew him; but if he had, he would have had a true affection for him, faith in him, and would have observed his commands; and he would also have appeared altogether lovely to him, and of an amiable character, and not in such a light as he represents him; which makes it a clear case, that he was ignorant of him, or he would never have said, that he was an hard, severe, or austere man; one very difficult of being pleased, cruel and uncompassionate to his servants, unjustly withholding from them what was due unto them, and rigorously exacting service that could not be performed by them: all which is the reverse of Christ's true character; who accepts of the meanest services of his people: and takes what is done, though ever so little, as even a cup of cold water, given to the least of his disciples, as done to himself; is merciful and compassionate, both to the bodies and souls of men; and is not unrighteous to forget any labour of love, shown to him or his; and makes his strength perfect in the weakness of his servants, and his grace always to be sufficient for them: but this wicked servant goes on to traduce him, and adds,
reaping where thou hast not sown, and gathering where thou hast not strawed: which seem to be proverbial expressions; see Jn 4:37, describing either a covetous man, that is desirous of that which does not belong to him; or an hard master that requires work to be done, and gives neither tools nor matter to work with; like the Egyptian task masters, who demanded the full tale of bricks, but gave no straw: whereas Christ is neither niggardly, nor exacting; he requires nothing that is not his, and gives his grace, and bestows his gifts liberally, and upbraids not; nor does he call any to service, of whatsoever sort, but he gives them grace, strength, and abilities, proportionate to it; and as he has promised, he makes it good, that as their day is, so shall their strength be.
John Wesley
25:24 I knew thou art a hard man - No. Thou knowest him not. He never knew God, who thinks him a hard master. Reaping where thou hast not sown - That is, requiring more of us than thou hast given us power to perform. So does every obstinate sinner, in one kind or other, lay the blame of his own sins on God.
Robert Jamieson, A. R. Fausset and David Brown
25:24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man--harsh. The word in Luke (Lk 19:21) is "austere."
reaping where thou hast not sown, and gathering where thou hast not strawed--The sense is obvious: "I knew thou wast one whom it was impossible to serve, one whom nothing would please: exacting what was impracticable, and dissatisfied with what was attainable." Thus do men secretly think of God as a hard Master, and virtually throw on Him the blame of their fruitlessness.
25:2525:25: երկեա՛յ՝ գնացի եւ թաքուցի՛ զքանքարս քո յերկրի. արդ՝ աւասիկ քոյդ՝ ցքե՛զ[473]։ [473] Ոմանք. Զքանքարն քո յերկրի. ահաւադիկ քոյդ։
25 վախեցայ. գնացի եւ թաքցրի քո այս քանքարը հողի մէջ: Արդ, ահա՛ւասիկ, քոնը՝ քեզ”
25 Ուստի վախնալով՝ գացի քու տաղանդդ գետնին տակ պահեցի. ուստի ահա քուկդ քեզի’։
երկեայ, գնացի եւ թաքուցի զքանքարն քո յերկրի. արդ ահաւասիկ քոյդ ցքեզ:

25:25: երկեա՛յ՝ գնացի եւ թաքուցի՛ զքանքարս քո յերկրի. արդ՝ աւասիկ քոյդ՝ ցքե՛զ[473]։
[473] Ոմանք. Զքանքարն քո յերկրի. ահաւադիկ քոյդ։
25 վախեցայ. գնացի եւ թաքցրի քո այս քանքարը հողի մէջ: Արդ, ահա՛ւասիկ, քոնը՝ քեզ”
25 Ուստի վախնալով՝ գացի քու տաղանդդ գետնին տակ պահեցի. ուստի ահա քուկդ քեզի’։
zohrab-1805▾ eastern-1994▾ western am▾
25:2525: и, убоявшись, пошел и скрыл талант твой в земле; вот тебе твое.
25:25  καὶ φοβηθεὶς ἀπελθὼν ἔκρυψα τὸ τάλαντόν σου ἐν τῇ γῇ· ἴδε ἔχεις τὸ σόν.
25:25. καὶ (and) φοβηθεὶς (having-been-feareed-unto,"ἀπελθὼν (having-had-came-off) ἔκρυψα (I-concealed) τὸ (to-the-one) τάλαντόν (to-a-talanton) σου (of-thee) ἐν (in) τῇ (unto-the-one) γῇ: (unto-a-soil) ἴδε (thou-should-have-had-seen,"ἔχεις (thou-hold) τὸ (to-the-one) σόν. (to-thine)
25:25. et timens abii et abscondi talentum tuum in terra ecce habes quod tuum estAnd being afraid, I went and hid thy talent in the earth. Behold here thou hast that which is thine.
25. and I was afraid, and went away and hid thy talent in the earth: lo, thou hast thine own.
And I was afraid, and went and hid thy talent in the earth: lo, [there] thou hast [that is] thine:

25: и, убоявшись, пошел и скрыл талант твой в земле; вот тебе твое.
25:25  καὶ φοβηθεὶς ἀπελθὼν ἔκρυψα τὸ τάλαντόν σου ἐν τῇ γῇ· ἴδε ἔχεις τὸ σόν.
25:25. et timens abii et abscondi talentum tuum in terra ecce habes quod tuum est
And being afraid, I went and hid thy talent in the earth. Behold here thou hast that which is thine.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Albert Barnes: Notes on the Bible - 1834
25:25: I was afraid - I feared lest, by some accident, thy talent would be lost if I put it out to trade, and that I should be severely punished by a hard master. I therefore kept it laid up safely, and hid it where it could not be lost.
That is thine - There is what properly belongs to thee. There is the original talent that thou gavest me, and that is all that can be reasonably required. Observe here:
1. That this expresses exactly the feelings of all sinners. God, in their view, is hard, cruel, unjust.
2. All the excuses of sinners are excuses for indolence and sin, and the effect is to cheat themselves out of heaven. The effect of this excuse was that the reward was lost, and such will always be the result of the excuses of sinners for not doing their duty.
3. Sinners grudge everything to God. They are never willing to be liberal toward him but are stinted and close; and if they give, they do it with hard feelings, and say that that is all that he can claim.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:25: Sa2 6:9, Sa2 6:10; Pro 26:13; Isa 57:11; Rom 8:15; Ti2 1:6, Ti2 1:7; Rev 21:8
John Gill
25:25 And I was afraid,.... The Persic version adds, "to negotiate with thy money": he was afraid, lest by trading he should not gain what his Lord expected; and most of all, lest he should lose the talent itself; and dreaded his Lord's austerity, should that be the case, fearing that he would have no mercy on him. This was his pretence; but the true causes were sloth and earthly mindedness:
and went and hid thy talent in the earth; that it might not be lost, though it lay useless, and turned to no account. The Arabic version renders it, "and buried thy goods in the earth": he owned the money to be his Lord's, and thought he did very well, and enough, that he preserved it, though he had not improved it; and this he hoped would be a sufficient excuse, and on which he laid the greatest stress:
lo! there thou hast that is thine: he again acknowledges, that the gifts he had were not his own, but his master's; and whereas he had kept them entire, as he had received them, and there was the full sum he was intrusted with, he hoped no more would be required: but it is not sufficient to retain what is given, it must be made use of and improved; for every spiritual gift is given to profit with: and besides, there seems to be a degree of rudeness in these words; he does not bring the talent with him, and return it, but only signifies that he had hid it in the earth, in such a place, and "there" it was, where his Lord might take it, and have it again, if he pleased.
John Wesley
25:25 And I was afraid - Lest if I had improved my talent, I should have had the more to answer for. So from this fear, one will not learn to read, another will not hear sermons!
Robert Jamieson, A. R. Fausset and David Brown
25:25 And I was afraid--of making matters worse by meddling with it at all.
and went and hid thy talent in the earth--This depicts the conduct of all those who shut up their gifts from the active service of Christ, without actually prostituting them to unworthy uses. Fitly, therefore, may it, at least, comprehend those, to whom TRENCH refers, who, in the early Church, pleaded that they had enough to do with their own souls, and were afraid of losing them in trying to save others; and so, instead of being the salt of the earth, thought rather of keeping their own saltness by withdrawing sometimes into caves and wildernesses, from all those active ministries of love by which they might have served their brethren.
Thou wicked and slothful servant--"Wicked" or "bad" means "falsehearted," as opposed to the others, who are emphatically styled "good servants." The addition of "slothful" is to mark the precise nature of his wickedness: it consisted, it seems, not in his doing anything against, but simply nothing for his master.
Thou knewest that I reap where I sowed not, and gather where I have not strawed--He takes the servant's own account of his demands, as expressing graphically enough, not the hardness which he had basely imputed to him, but simply his demand of a profitable return for the gift entrusted.
25:2625:26: Պատասխանի ետ տէրն՝ եւ ասէ ցնա. Ծառա՛յ չար եւ վատ՝ գիտէիր թէ հնձեմ՝ ուստի ո՛չ սերմանեցի, եւ ժողովե՛մ՝ ուստի ո՛չ սփռեցի[474]. [474] Ոմանք. Եթէ հնձեմ։
26 Տէրը պատասխան տուեց եւ ասաց նրան. “Չա՛ր եւ ծո՛յլ ծառայ, գիտէիր, որ հնձում եմ, ուր չեմ սերմանել, եւ հաւաքում այնտեղից, ուր չեմ ցանել
26 Պատասխան տուաւ անոր տէրը ու ըսաւ. ‘Չար եւ ծո՛յլ ծառայ, գիտէիր թէ չսերմանած տեղէս կը հնձեմ ու չցանած տեղէս կը ժողվեմ,
Պատասխանի ետ տէրն եւ ասէ ցնա. Ծառայ չար եւ վատ, գիտէիր եթէ հնձեմ ուստի ոչ սերմանեցի, եւ ժողովեմ ուստի ոչ սփռեցի:

25:26: Պատասխանի ետ տէրն՝ եւ ասէ ցնա. Ծառա՛յ չար եւ վատ՝ գիտէիր թէ հնձեմ՝ ուստի ո՛չ սերմանեցի, եւ ժողովե՛մ՝ ուստի ո՛չ սփռեցի[474].
[474] Ոմանք. Եթէ հնձեմ։
26 Տէրը պատասխան տուեց եւ ասաց նրան. “Չա՛ր եւ ծո՛յլ ծառայ, գիտէիր, որ հնձում եմ, ուր չեմ սերմանել, եւ հաւաքում այնտեղից, ուր չեմ ցանել
26 Պատասխան տուաւ անոր տէրը ու ըսաւ. ‘Չար եւ ծո՛յլ ծառայ, գիտէիր թէ չսերմանած տեղէս կը հնձեմ ու չցանած տեղէս կը ժողվեմ,
zohrab-1805▾ eastern-1994▾ western am▾
25:2626: Господин же его сказал ему в ответ: лукавый раб и ленивый! ты знал, что я жну, где не сеял, и собираю, где не рассыпал;
25:26  ἀποκριθεὶς δὲ ὁ κύριος αὐτοῦ εἶπεν αὐτῶ, πονηρὲ δοῦλε καὶ ὀκνηρέ, ᾔδεις ὅτι θερίζω ὅπου οὐκ ἔσπειρα καὶ συνάγω ὅθεν οὐ διεσκόρπισα;
25:26. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) κύριος (Authority-belonged) αὐτοῦ (of-it) εἶπεν (it-had-said) αὐτῷ (unto-it,"Πονηρὲ (En-necessitated) δοῦλε (Bondee) καὶ (and) ὀκνηρέ, (Slow,"ᾔδεις (thou-had-come-to-have-seen) ὅτι (to-which-a-one) θερίζω (I-summer-to) ὅπου (to-which-of-whither) οὐκ (not) ἔσπειρα (I-whorled) καὶ (and) συνάγω (I-lead-together) ὅθεν (which-from) οὐ (not) διεσκόρπισα; (I-scattered-through-to?"
25:26. respondens autem dominus eius dixit ei serve male et piger sciebas quia meto ubi non semino et congrego ubi non sparsiAnd his lord answering, said to him: Wicked and slothful servant, thou knewest that I reap where I sow not and gather where I have not strewed.
26. But his lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I did not scatter;
His lord answered and said unto him, [Thou] wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:

26: Господин же его сказал ему в ответ: лукавый раб и ленивый! ты знал, что я жну, где не сеял, и собираю, где не рассыпал;
25:26  ἀποκριθεὶς δὲ ὁ κύριος αὐτοῦ εἶπεν αὐτῶ, πονηρὲ δοῦλε καὶ ὀκνηρέ, ᾔδεις ὅτι θερίζω ὅπου οὐκ ἔσπειρα καὶ συνάγω ὅθεν οὐ διεσκόρπισα;
25:26. respondens autem dominus eius dixit ei serve male et piger sciebas quia meto ubi non semino et congrego ubi non sparsi
And his lord answering, said to him: Wicked and slothful servant, thou knewest that I reap where I sow not and gather where I have not strewed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26 (Лк XIX:22). О прежней радости при встрече с первыми двумя рабами теперь нет и речи. Прежняя ласковая и тихая речь превращается теперь в грозное дыхание бури. Опять неверно мнение, что господин опровергает здесь клевету раба (servus autem malus appellatur: qua calumniam domino facit, — Иероним), или говорит здесь только гипотетически, предположительно (upoqetikwV ton logon prohgagen — Евфимий Зигабен). Тут нет никакого опровержения клеветы, никакой гипотетичности. Слова раба признаются справедливыми; но господин настолько властен и силен, что для него обычная нравственность не имеет как будто никакого значения. Сила — вот его право! Поэтому жадность, хищничество, любовь к прибыли, отсутствие обычной логики в нем являются добродетелью. Если он живет на чужих полях, то это правильно! Если собирает зерна на чужих гумнах, то это законно! Раб хорошо знал об этом, и это нужно было ему принять к сведению. Так как раб не сделал того, что было желательно его господину, то подвергается суду, и притом на основании начал, опять неодобрительных с точки зрения обычной нравственности. Господин почти целиком повторяет только что сказанную речь раба и ставит ему ее в вину.
Albert Barnes: Notes on the Bible - 1834
25:26: Slothful - Indolent, lazy, who had done nothing. God will judge people not merely for doing wrong, but for not "doing" right. See Mat 25:45. That servant was "wicked," because he had such an opinion of his master; he had shown that he was slothful by not making good use of the talent, Mat 25:27.
Thou knewest ... - This should be understood, and might have been translated, as a question. If you knew that I was Such a man you ought to have acted accordingly, so as to have escaped punishment. Didst thou know that I reap, etc.? Then thou shouldst have given my money to the exchangers, etc. This is not intended to "admit" that he was such a man, but to convict the slothful servant of guilt and folly in not having been prepared to meet him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:26: Thou: Mat 18:32; Job 15:5, Job 15:6
John Gill
25:26 His Lord answered and said unto him,.... Resenting, as he well might, not only his indolence and sloth, his neglect of his duty, and his worldly disposition, but the abusive character he had given of him, in order to cover his own wickedness:
thou wicked and slothful servant; a very just character of him: he was a "wicked" servant; all men in a state of nature are wicked; they lie in wickedness, and are under the power of the wicked one; and there are many wicked men among professors of religion, and many wicked ministers, who, though not openly profane, yet either trusting to their works, or doing the work of the Lord deceitfully, or wholly neglecting it, justly merit this character. This man's wickedness lay in his slothfulness, in not doing the good he might, and had gifts and abilities for; and in entertaining wrong thoughts of, and in bringing false charges against his Lord: and he might be truly said to be "slothful"; since he took no pains to improve in spiritual knowledge; and instead of digging for that, as for silver and hid treasure, dug in the earth, and hid his talent there: he neglected the gift that was in him; did not stir it up, or study to show himself a workman that needeth not to be ashamed; did not give himself up to reading, meditation, and prayer; but trusted to, and depended on what other men had done; stole away his neighbour's words, reaped that for which he had not laboured, and entered into the labours of others; and being afraid of difficulties, indulged himself in ease and pleasure, served his own belly, and not the Lord Jesus; he gratified his worldly lusts, and had no regard to his master's interest,
Thou knowest that I reap where I sowed not, and gather where I have not strawed: not granting that he was such an one, and that his servant knew him to be such, and had given a true character of him; but supposing he was such a person he had wickedly represented him to be; he turns the argument upon him, that therefore he must needs know, that he expected to have had his money improved, and to have received it with an increase; and that upon such a consideration he ought to have been the more diligent and industrious, in using and improving his talent, and not to have indulged sloth, and idleness; and thus he convicts, judges, and condemns him, as a wicked, slothful servant, by his own words.
John Wesley
25:26 Thou knewest - That I require impossibilities! This is not an allowing, but a strong denial of the charge.
25:2725:27: պա՛րտ էր քեզ արկանել զարծաթդ իմ ՚ի սեղանաւորս, եւ եկեալ ես՝ տոկոսեօ՛ք պահանջէի զիմն։
27 դու պէտք է իմ այդ դրամը լումայափոխների մօտ դնէիր, եւ ես, գալով, տոկոսով միասին պահանջէի այն, ինչ որ իմն է
27 Ուրեմն պէտք էր որ իմ ստակս սեղանաւորներուն տայիր, որպէս զի եկած ատենս շահովը առնէի։
պարտ էր քեզ արկանել զարծաթդ իմ ի սեղանաւորս, եւ եկեալ ես տոկոսեօք պահանջէի զիմն:

25:27: պա՛րտ էր քեզ արկանել զարծաթդ իմ ՚ի սեղանաւորս, եւ եկեալ ես՝ տոկոսեօ՛ք պահանջէի զիմն։
27 դու պէտք է իմ այդ դրամը լումայափոխների մօտ դնէիր, եւ ես, գալով, տոկոսով միասին պահանջէի այն, ինչ որ իմն է
27 Ուրեմն պէտք էր որ իմ ստակս սեղանաւորներուն տայիր, որպէս զի եկած ատենս շահովը առնէի։
zohrab-1805▾ eastern-1994▾ western am▾
25:2727: посему надлежало тебе отдать серебро мое торгующим, и я, придя, получил бы мое с прибылью;
25:27  ἔδει σε οὗν βαλεῖν τὰ ἀργύριά μου τοῖς τραπεζίταις, καὶ ἐλθὼν ἐγὼ ἐκομισάμην ἂν τὸ ἐμὸν σὺν τόκῳ.
25:27. ἔδει (it-was-binding) σε (to-thee) οὖν (accordingly) βαλεῖν (to-have-had-casted) τὰ (to-the-ones) ἀργύριά (to-silverlets) μου (of-me) τοῖς (unto-the-ones) τραπεζείταις, (unto-four-footers,"καὶ (and) ἐλθὼν (having-had-came,"ἐγὼ (I," ἐκομισάμην ( I-tended-to ) ἂν (ever) τὸ (to-the-one) ἐμὸν (to-mine) σὺν (together) τόκῳ. (unto-a-production)
25:27. oportuit ergo te mittere pecuniam meam nummulariis et veniens ego recepissem utique quod meum est cum usuraThou oughtest therefore to have committed my money to the bankers: and at my coming I should have received my own with usury.
27. thou oughtest therefore to have put my money to the bankers, and at my coming I should have received back mine own with interest.
Thou oughtest therefore to have put my money to the exchangers, and [then] at my coming I should have received mine own with usury:

27: посему надлежало тебе отдать серебро мое торгующим, и я, придя, получил бы мое с прибылью;
25:27  ἔδει σε οὗν βαλεῖν τὰ ἀργύριά μου τοῖς τραπεζίταις, καὶ ἐλθὼν ἐγὼ ἐκομισάμην ἂν τὸ ἐμὸν σὺν τόκῳ.
25:27. oportuit ergo te mittere pecuniam meam nummulariis et veniens ego recepissem utique quod meum est cum usura
Thou oughtest therefore to have committed my money to the bankers: and at my coming I should have received my own with usury.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27 (Лк XIX:23). Смысл речи не заключается в следующем: тебе нужно было отдать серебро мое торгующим, и если бы ты, по небрежности, неуменью или по каким-нибудь причинам растратил данный тебе талант, то тебе нечего было бы бояться, — я не подверг тебя за это наказанию. Напротив, нужно думать, что если бы раб растратил вверенное ему имущество и не возвратил господину ничего или только часть, то тогда подвергся бы еще большему осуждению и наказанию. Об этом только не говорится. Изображаемый характер человека превосходно выдержан в притче с начала до конца. Он человек жестокий, своенравный и жадный, не рассуждает ни о чем больше, как только о прибыли. Он не требует от «лукавого» и «ленивого» раба, чтобы он непременно нажил ему, как другие, сто процентов на сто. Но хоть какая-нибудь прибыль должна же быть! Если бы она была слишком мала, то господин не пригласил бы раба войти в свою радость; но и не подверг бы его суровому наказанию. Небезупречность всего этого дела и требований, которая, впрочем, так легко, быстро и естественно, как бы незаметно, переходит в самую возвышеннейшую христианскую нравственность, видна из того, что у евреев существовали законы, которыми дозволялось давать деньги взаймы евреям, но строго запрещалось отдавать им деньги в рост (см. Лев XXV:35-37; Втор XV:1-10; XXIII:19, 20). К числу лиц, которые могут пребывать в жилище Господнем и обитать на святой горе Господней, псалмопевец относит того, «кто серебра своего не отдает в рост» (Пс XIV:5). Но если ростовщичество было запрещено между евреями, то оно дозволялось вполне по отношению к язычникам: «иноземцу отдавай в рост, а брату твоему не отдавай в рост» (Втор XXIII:20); «с иноземца взыскивай, а что будет твое у брата твоего, прости» (Втор XV:1). В Талмуде (Рош—Гашана, I:8; Переф. т. IV, с. 427; Сангедр. III:3; Переф. т. IV, с. 258) встречаются постановления общего характера — о том, что дающие деньги в рост не могут быть свидетелями и судьями. «Дающий ссуды в рост не может совершить раскаяния, пока он не разорвет находящихся у него заемных писем и не совершит полного раскаяния (Бавли прибавляет: что даже язычникам не будет давать в рост; Переф. IV, с. 259; см. еще Бава Меция, гл. IV-IV; Переф. т. IV, с 103-127, где ведутся запутанные рассуждения о купле, продаже, обманах, росте и т. п.). В Бава—Меции V:6 (Переф. IV, с. 119) говорится: «не принимают от еврея» «железного окота» (цон барзел), ибо это рост; но принимают «железный скот» от язычников, равно как у них занимают и им дают в рост; то же относится и к прозелиту оседлому. Еврей может давать в долг (со взиманием роста) деньги, принадлежащие язычнику с ведома язычника, но не с ведома еврея». Несмотря на все такие постановления, в то время, однако, «ростовщичество процветало неограниченно» и «не подлежит сомнению, что и еврейские ростовщики в Палестине и повсюду занимались такого рода предприятиями». На это и указывает господин своему рабу, употребляя точное греческое выражение, означающее рождение, рост (oun tokw, русск. «с прибылью»).
Adam Clarke: Commentary on the Bible - 1831
25:27: With usury - Συν τοκω, with its produce - not usury; for that is unlawful interest, more than the money can properly produce.
Albert Barnes: Notes on the Bible - 1834
25:27: The exchangers - The "exchangers" were persons who were in the habit of borrowing money, or receiving it on deposit at a low rate of interest, to be loaned to others at higher interest. They commonly sat by "tables" in the temple, with money ready to exchange or loan. See Mat 21:12. This money was left with the servant, not to exchange, nor to increase it by any such idle means, but by honest industry and merchandise; but since he was too indolent for that, he ought at least to have loaned it to the exchangers, that his master might have received some benefit from it.
With usury - With interest, increase, or gain. The word "usury," in our language, has a bad signification, meaning unlawful or exorbitant interest. This was contrary to the law, Exo 22:25; Lev 25:36. The original means "gain," increase, or lawful interest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:27: oughtest: Luk 19:22, Luk 19:23; Rom 3:19; Jde 1:15
with: Deu 23:19, Deu 23:20
Geneva 1599
25:27 Thou oughtest therefore to have put my money to the (e) exchangers, and [then] at my coming I should have received mine own with usury.
(e) Bankers who have their shops or tables set up abroad, where they lend money at interest. Usury or loaning money at interest is strictly forbidden by the Bible, (Ex 22:25-27; Deut 23:19-20). Even a rate as low as one per cent interest was disallowed, (Neh 5:11). This servant had already told two lies. First he said the master was an austere or harsh man. This is a lie for the Lord is merciful and gracious. Next he called his master a thief because he reaped where he did not sow. Finally the master said to him sarcastically why did you not add insult to injury and loan the money out at interest so you could call your master a "usurer" too! If the servant had done this, his master would have been responsible for his servant's actions and guilty of usury.
John Gill
25:27 Thou oughtest therefore to have put my money to the exchangers,.... "Trapezites", or "tablets", the same whom the Jews (z) call and is the same word which is here used in Munster's Hebrew Gospel; who were so called from the table that stood before them, on which they told, and paid their money, and the exchange and use: hence all the Oriental versions here read, "thou shouldest have put my money to, or on the table"; put it into the hand of these bankers, where it would have been not only safe, as in the earth, where it was hid, but also would have made some increase, and would have been returned with profit,
and then at my coming I should have received my own with usury: this is said not so much to encourage usury, though it may be lawful; and it seems to have been a practice in those times to put money out to use upon a reasonable interest; but to reprove the sloth and inactivity of this servant, upon his own reasonings, and the character he had given of his master,
(z) Maimon. Hilch. Shekalim, c. 1. sect. 9. & c. 2. sect. 1.
John Wesley
25:27 Thou oughtest therefore - On that very account, on thy own supposition, to have improved my talent, as far as was possible.
Robert Jamieson, A. R. Fausset and David Brown
25:27 thou oughtest therefore to have put my money to the exchangers--the banker.
and then at my coming I should have received mine own with usury--interest.
25:2825:28: Արդ՝ առէ՛ք ՚ի դմանէ զքանքարդ՝ եւ տո՛ւք այնմ որ ունիցի զտա՛սն քանքարն։
28 Արդ, դրանից առէ՛ք այդ քանքարը եւ տուէ՛ք նրան, ով տասը քանքար ունի
28 Արդ՝ առէ՛ք ատկէ տաղանդը ու տասը տաղանդ ունեցողին տուէք։
Արդ առէք ի դմանէ զքանքարդ, եւ տուք այնմ որ ունիցի զտասն քանքարն:

25:28: Արդ՝ առէ՛ք ՚ի դմանէ զքանքարդ՝ եւ տո՛ւք այնմ որ ունիցի զտա՛սն քանքարն։
28 Արդ, դրանից առէ՛ք այդ քանքարը եւ տուէ՛ք նրան, ով տասը քանքար ունի
28 Արդ՝ առէ՛ք ատկէ տաղանդը ու տասը տաղանդ ունեցողին տուէք։
zohrab-1805▾ eastern-1994▾ western am▾
25:2828: итак, возьмите у него талант и дайте имеющему десять талантов,
25:28  ἄρατε οὗν ἀπ᾽ αὐτοῦ τὸ τάλαντον καὶ δότε τῶ ἔχοντι τὰ δέκα τάλαντα·
25:28. ἄρατε (Ye-should-have-lifted) οὖν (accordingly) ἀπ' (off) αὐτοῦ (of-it) τὸ (to-the-one) τάλαντον (to-a-talanton) καὶ (and) δότε (ye-should-have-had-given) τῷ (unto-the-one) ἔχοντι (unto-holding) τὰ (to-the-ones) δέκα (to-ten) τάλαντα: (to-talantons)
25:28. tollite itaque ab eo talentum et date ei qui habet decem talentaTake ye away therefore the talent from him and give it him that hath ten talents.
28. Take ye away therefore the talent from him, and give it unto him that hath the ten talents.
Take therefore the talent from him, and give [it] unto him which hath ten talents:

28: итак, возьмите у него талант и дайте имеющему десять талантов,
25:28  ἄρατε οὗν ἀπ᾽ αὐτοῦ τὸ τάλαντον καὶ δότε τῶ ἔχοντι τὰ δέκα τάλαντα·
25:28. tollite itaque ab eo talentum et date ei qui habet decem talenta
Take ye away therefore the talent from him and give it him that hath ten talents.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28 (Лк XIX:24). Ориген говорит: «каким образом отнимается у кого-нибудь то, что было ему раньше дано, и отдается другому, деятельному, чтобы у него было больше того, что он уже приобрел, это не довольно легко объяснить». Дальше у Оригена следует аллегорическое и туманное объяснение. В духовном смысле, конечно, объяснение «довольно трудно»; но если мы будем держаться близко исторической или бытовой основы притчи, то объяснение не представится особенно трудным. У раба, который не отдал в рост данной ему суммы, как у недеятельного и ленивого, она отнимается. Это служит первым для него наказанием. Не принесший роста талант отдается первому рабу, а не второму, хотя и он также был добр и верен. Это надежнее. Все это так естественно и жизненно! Нет нужды, что у первого и без того много талантов. Силы его велики, и он может опять действовать и еще приобретать. Господин повсюду и везде расчетлив и отлично знает как соблюсти свои интересы.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:28: Luk 10:42, Luk 19:24
John Gill
25:28 Take therefore the talent from him,.... This shows it was not special grace, which is intended by the talent; for the gift and calling of special grace are without repentance, and are that good part which shall not be taken away: but gifts may fail, cease, and vanish; they may be taken away from men, and men from them; a right arm may be clean dried up, and a right eye be utterly darkened:
and give it unto him which hath ten talents; for to diligent and laborious ministers of the word, more spiritual light and knowledge is given: but this is not to be understood, as though other men's gifts are, properly speaking, taken away from them, and bestowed on them; but that their gifts appear the more illustrious through the slothfulness of others.
25:2925:29: Զի ամենայնի որ ունիցի՝ տացի՛ եւ յաւելցի, եւ որ ո՛չն ունիցի, եւ զոր ունիցի՛ն՝ բարձցի՛ ՚ի նմանէ[475]։ [475] Ոմանք. Զի ամենայն որ ունիցի։
29 քանի որ՝ ով ունի, նրան պիտի տրուի եւ ունեցածը պիտի աւելացուի, իսկ ով չունի, նրանից ունեցածն էլ պիտի վերցուի
29 Վասն զի ամէն ունեցողին պիտի տրուի ու պիտի աւելնայ եւ չունեցողին ունեցածն ալ անկէ պիտի առնուի։
Զի ամենայնի որ ունիցի` տացի եւ յաւելցի, եւ որ ոչն ունիցի` եւ զոր ունիցին բարձցի ի նմանէ:

25:29: Զի ամենայնի որ ունիցի՝ տացի՛ եւ յաւելցի, եւ որ ո՛չն ունիցի, եւ զոր ունիցի՛ն՝ բարձցի՛ ՚ի նմանէ[475]։
[475] Ոմանք. Զի ամենայն որ ունիցի։
29 քանի որ՝ ով ունի, նրան պիտի տրուի եւ ունեցածը պիտի աւելացուի, իսկ ով չունի, նրանից ունեցածն էլ պիտի վերցուի
29 Վասն զի ամէն ունեցողին պիտի տրուի ու պիտի աւելնայ եւ չունեցողին ունեցածն ալ անկէ պիտի առնուի։
zohrab-1805▾ eastern-1994▾ western am▾
25:2929: ибо всякому имеющему дастся и приумножится, а у неимеющего отнимется и то, что имеет;
25:29  τῶ γὰρ ἔχοντι παντὶ δοθήσεται καὶ περισσευθήσεται· τοῦ δὲ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ.
25:29. τῷ (unto-the-one) γὰρ (therefore) ἔχοντι (unto-holding) παντὶ (unto-all) δοθήσεται (it-shall-be-given) καὶ (and) περισσευθήσεται: (it-shall-be-abouted-of) τοῦ (of-the-one) δὲ (moreover) μὴ (lest) ἔχοντος (of-holding) καὶ (and) ὃ (to-which) ἔχει (it-holdeth) ἀρθήσεται (it-shall-be-lifted) ἀπ' (off) αὐτοῦ. (of-it)
25:29. omni enim habenti dabitur et abundabit ei autem qui non habet et quod videtur habere auferetur ab eoFor to every one that hath shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away.
29. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not, even that which he hath shall be taken away.
For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath:

29: ибо всякому имеющему дастся и приумножится, а у неимеющего отнимется и то, что имеет;
25:29  τῶ γὰρ ἔχοντι παντὶ δοθήσεται καὶ περισσευθήσεται· τοῦ δὲ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ.
25:29. omni enim habenti dabitur et abundabit ei autem qui non habet et quod videtur habere auferetur ab eo
For to every one that hath shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29 (Лк XIX:25, 26). Указывается своеобразная, но вполне жизненная и понятная причина того, почему отнимается последний талант. Она заключается не в том, что «лукавый и ленивый» раб не имеет таланта, а в том, что не имеет роста, прибыли. За этот недостаток прибыли отнимается у него и самый талант. Tou de mh econtoV, так наз. Genitivus absolutus (ср. Мф XIII:12 и прим. к этому стиху).
Adam Clarke: Commentary on the Bible - 1831
25:29: Unto every one that hath shall be given - See on Mat 13:12 (note).
Albert Barnes: Notes on the Bible - 1834
25:29: For unto every one that hath shall be given - See the notes at Mat 13:12. This seems to be a proverbial expression. It means, whosoever rightly improves what is committed to him shall receive more, or shall be rewarded; but he that misimproves what is committed to him shall not be rewarded. In pecuniary matters in the literal sense of this parable they who improve their money by industry or merchandise increase it. They who do not who are indolent or vicious lose what they did possess, and it goes into the hands of the faithful and industrious. In the spiritual sense of the parable it means that they who are faithful shall be rewarded - not, however, that anything shall be taken from the unfaithful and given to them; and it means also that the unfaithful and indolent shall be taken away from their privileges and punished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:29: unto: Mat 13:12; Mar 4:25; Luk 8:18, Luk 16:9-12, Luk 19:25, Luk 19:26; Joh 15:2
shall be taken: Mat 21:41; Lam 2:6; Hos 2:9; Luk 10:42, Luk 12:19-21, Luk 16:1-3, Luk 16:20-25; Joh 11:48; Rev 2:5
John Gill
25:29 For unto everyone that hath shall be given,.... This seems to be a frequent saying of Christ's, or a common maxim of his, which he made use of on different occasions; See Gill on Mt 13:12, and accords with some usual sayings, and proverbial expressions of the Jews; who say (a), that "the blessed God does not give wisdom, but to him that has wisdom"; and of a man, in other respects, they use this is a common proverb (b),
"if he adds or increases, they add unto him, and if he lessens, they lessen to him:
and so here; he that has gifts; and talents, shall have an addition to them,
And he shall have abundance of spiritual gifts and knowledge,
but from him that hath not, shall be taken away, even that which he hath. The Vulgate Latin reads, "that which he seemed to have", and so reads Munster's Hebrew Gospel, and so it is read in some Greek copies; though it seems to be taken out of Lk 8:18.
(a) T. Bab. Beracot, fol. 55. 1. Zohar in Exod. fol. 89. 4. (b) Vajikra Rabba, sect. 30. fol. 170. 2.
John Wesley
25:29 To every one that hath shall he given - So close does God keep to this stated rule, from the beginning to the end of the world. Mt 13:12.
Robert Jamieson, A. R. Fausset and David Brown
25:29 For unto every one that hath shall be given, &c.--See on Mt 13:12.
25:3025:30: Եւ զծառայդ անպիտան հանէ՛ք ՚ի խաւարն արտաքին. ա՛նդ եղիցի լալ եւ կրճել ատամանց։
30 Իսկ այդ անպիտան ծառային հանեցէ՛ք դուրս, արտաքին խաւարը. այնտեղ կը լինի լաց եւ ատամների կրճտում”»:
30 Իսկ այդ անպիտան ծառան դուրսի խաւարը հանեցէք. հոն պիտի ըլլայ լալ ու ակռաներ կրճտել’»։
Եւ զծառայդ անպիտան հանէք ի խաւարն արտաքին, անդ եղիցի լալ եւ կրճել ատամանց:

25:30: Եւ զծառայդ անպիտան հանէ՛ք ՚ի խաւարն արտաքին. ա՛նդ եղիցի լալ եւ կրճել ատամանց։
30 Իսկ այդ անպիտան ծառային հանեցէ՛ք դուրս, արտաքին խաւարը. այնտեղ կը լինի լաց եւ ատամների կրճտում”»:
30 Իսկ այդ անպիտան ծառան դուրսի խաւարը հանեցէք. հոն պիտի ըլլայ լալ ու ակռաներ կրճտել’»։
zohrab-1805▾ eastern-1994▾ western am▾
25:3030: а негодного раба выбросьте во тьму внешнюю: там будет плач и скрежет зубов. Сказав сие, возгласил: кто имеет уши слышать, да слышит!
25:30  καὶ τὸν ἀχρεῖον δοῦλον ἐκβάλετε εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
25:30. καὶ (And) τὸν (to-the-one) ἀχρεῖον (to-un-afforded-belonged) δοῦλον (to-a-bondee) ἐκβάλετε (ye-should-have-had-casted-out) εἰς (into) τὸ (to-the-one) σκότος (to-an-obscurity) τὸ (to-the-one) ἐξώτερον: (to-more-out-unto-which) ἐκεῖ (thither) ἔσται ( it-shall-be ) ὁ (the-one) κλαυθμὸς (a-sobbing-of) καὶ (and) ὁ (the-one) βρυγμὸς (a-grating-of) τῶν (of-the-ones) ὀδόντων. (of-teeth)
25:30. et inutilem servum eicite in tenebras exteriores illic erit fletus et stridor dentiumAnd the unprofitable servant, cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth.
30. And cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and gnashing of teeth.
And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth:

30: а негодного раба выбросьте во тьму внешнюю: там будет плач и скрежет зубов. Сказав сие, возгласил: кто имеет уши слышать, да слышит!
25:30  καὶ τὸν ἀχρεῖον δοῦλον ἐκβάλετε εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
25:30. et inutilem servum eicite in tenebras exteriores illic erit fletus et stridor dentium
And the unprofitable servant, cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30 (У Лк XIX:27 речь совершенно о другом предмете). Последних слов «сказав сие… да слышит!», помещенных в русском и славянских текстах, нет ни в каких древних кодексах и переводах, и они должны считаться не подлинными. — Справедливо указывают на разницу между речью к благим и верным рабам и — к лукавому и ленивому. Там сам господин приглашает верных рабов войти в его радость; здесь, как в XXII:13, выбросить негодного раба повелевает своим слугам. О тьме внешней и проч. см. прим. к VIII:12. — Рассмотренная притча, еще больше, чем притча о десяти девах, имела, имеет и будет иметь огромное практическое и жизненное значение. Она служит сильнейшим возбудителем христианской деятельности. Влияние ее было всегда велико. Практический смысл ее таков: не останавливайся ни пред чем, но пользуйся данным тебе от Бога талантом и употребляй его на служение Его Царству. Она служит противодействием и противоядием всякому застою, косности, лености, праздности, ретроградству и самодовольству. Неуклонное движение вперед на пути к самоусовершенствованию, непрерывная деятельность и развитие — это составляет главный постулат притчи. Мотив, выставленный для всего этого, еще более удивителен, чем в притче о десяти девах. Если бы какой-нибудь обыкновенный человек, скажем даже, отец семьи, стал побуждать людей к неусыпной, неугомонной деятельности, то указал бы, вероятно, на ее практическую пользу, выгоду, счастье, на необходимость движения, вред праздности, недеятельности. Спаситель указывает совершенно другой и своеобразный мотив. Когда Он придет снова, возвратится к Своим, то сурово, жестоко и без послаблений взыщет с каждого за правильное пользование данным ему талантом, и если не окажется прибыли, то строго накажет. Такой мотив поистине сделался движущей силою в среде христианских народов, и люди верующие и неверующие, все в сущности, сознательно и бессознательно, руководятся им в своей деятельности. Такого мотива не мог предложить никто, даже самый возвышеннейший религиозный учитель, кроме одного только — истинного Мессии.
Adam Clarke: Commentary on the Bible - 1831
25:30: Weeping and gnashing of teeth - See on Mat 8:12 (note), a note necessary for the illustration of this, and the foregoing parable.
Albert Barnes: Notes on the Bible - 1834
25:30: And cast ... - See the notes at Mat 8:12. The spiritual meaning of the parable may be thus summed up:
1. The servants of God are not all endowed with equal gifts and talents.
2. All, whatever may be their ability, are bound to employ their talents in promoting his honor, and in a proper improvement of them.
3. By employing their talents in a proper manner, they improve and strengthen them.
4. They will be judged according to the improvements which they have made.
5. All sinners look on God as a hard master, and as unreasonable and tyrannical.
6. People will be judged not merely for "doing wrong, but for neglecting to do right."
7. If the servant who kept the talent entire without injuring it, and who returned it to his master as he received it, was nevertheless judged, condemned, and cast away, what must they expect who abuse their talents, destroy by drunkenness and lust the noble faculties conferred on them, and squander the property that might be employed in advancing the interests of morals and religion!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:30: cast: Mat 3:10, Mat 5:13; Jer 15:1, Jer 15:2; Eze 15:2-5; Luk 14:34, Luk 14:35; Joh 15:6; Tit 3:14; Heb 6:7, Heb 6:8; Rev 3:15, Rev 3:16
outer: Mat 8:12, Mat 13:42, Mat 13:50, Mat 22:13, Mat 24:51; Luk 13:28; Pe2 2:17; Jde 1:13; Rev 21:8
John Gill
25:30 And cast ye the unprofitable servant,.... All the servants of Christ are unprofitable with respect to God; for no man can be profitable to him, as he that is wise may be profitable to himself, or others; or in a way of merit, since when they have done the most and best, they have done but their duty: but this man was unprofitable with respect to himself, having not improved the gift and talent bestowed on him; and with respect to men, being of no use for the conversion of sinners, or the comfort of saints, or the edifying of the body of Christ; and brought no honour to his master, and was of no service for the spreading of his Gospel, and the enlargement of his kingdom and interest; and therefore, as one good for nothing, the ministering angels are bid to take him, and cast him
into outer darkness: there shall be weeping and gnashing of teeth: he shall be turned out of doors into outer darkness, to be a companion of other unhappy creatures; who are also without, bewailing their miserable condition, and reflecting on their past conduct; whilst faithful, diligent, and laborious servants will be within, partaking of a rich entertainment, prepared by their Lord, accompanied with joy unspeakable, and full of glory:
See Gill on Mt 8:12.
John Wesley
25:30 Cast ye the unprofitable servant into the outer darkness - For what? what had he done? It is true he had not done good. But neither is he charged with doing any harm. Why, for this reason, for barely doing no harm, he is consigned to outer darkness. He is pronounced a wicked, because he was a slothful, an unprofitable servant. So mere harmlessness, on which many build their hope of salvation, was the cause of his damnation! There shall be the weeping - Of the careless thoughtless sinner; and the gnashing of teeth - Of the proud and stubborn. The same great truth, that there is no such thing as negative goodness, is in this chapter shown three times: In the parable of the virgins; In the still plainer parable of the servants, who had received the talents; and In a direct unparabolical declaration of the manner wherein our Lord will proceed at the last day. The several parts of each of these exactly answers each other, only each rises above the preceding.
Robert Jamieson, A. R. Fausset and David Brown
25:30 And cast ye--cast ye out.
the unprofitable servant--the useless servant, that does his Master no service.
into outer darkness--the darkness which is outside. On this expression see on Mt 22:13.
there shall be weeping and gnashing of teeth--See on Mt 13:42.
25:3125:31: Եւ յորժամ եկեսցէ Որդի մարդոյ փառօք իւրովք՝ եւ ամենայն հրեշտակք ընդ նմա, յայնժամ նստցի՛ յաթոռ փառաց իւրոց։
31 «Արդ, երբ որ մարդու Որդին գայ իր փառքով եւ բոլոր հրեշտակները՝ իր հետ, այն ժամանակ նա պիտի նստի իր փառքի գահի վրայ
31 «Երբ Որդին մարդոյ իր փառքովը գայ եւ բոլոր սուրբ* հրեշտակները իրեն հետ, այն ատեն իր փառաց աթոռը պիտի նստի։
Եւ յորժամ եկեսցէ Որդի մարդոյ փառօք իւրովք եւ ամենայն հրեշտակք ընդ նմա, յայնժամ նստցի յաթոռ փառաց իւրոց:

25:31: Եւ յորժամ եկեսցէ Որդի մարդոյ փառօք իւրովք՝ եւ ամենայն հրեշտակք ընդ նմա, յայնժամ նստցի՛ յաթոռ փառաց իւրոց։
31 «Արդ, երբ որ մարդու Որդին գայ իր փառքով եւ բոլոր հրեշտակները՝ իր հետ, այն ժամանակ նա պիտի նստի իր փառքի գահի վրայ
31 «Երբ Որդին մարդոյ իր փառքովը գայ եւ բոլոր սուրբ* հրեշտակները իրեն հետ, այն ատեն իր փառաց աթոռը պիտի նստի։
zohrab-1805▾ eastern-1994▾ western am▾
25:3131: Когда же приидет Сын Человеческий во славе Своей и все святые Ангелы с Ним, тогда сядет на престоле славы Своей,
25:31  ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετ᾽ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ·
25:31. Ὅταν (Which-also-ever) δὲ (moreover) ἔλθῃ ( it-might-have-had-came ,"ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind,"ἐν (in) τῇ (unto-the-one) δόξῃ (unto-a-recognition) αὐτοῦ (of-it,"καὶ (and) πάντες ( all ) οἱ ( the-ones ) ἄγγελοι ( messengers ) μετ' ( with ) αὐτοῦ , ( of-it ,"τότε (to-the-one-which-also) καθίσει (it-shall-sit-down-to) ἐπὶ (upon) θρόνου (of-a-throne) δόξης (of-a-recognition) αὐτοῦ, (of-it,"
25:31. cum autem venerit Filius hominis in maiestate sua et omnes angeli cum eo tunc sedebit super sedem maiestatis suaeAnd when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty.
31. But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory:
When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

31: Когда же приидет Сын Человеческий во славе Своей и все святые Ангелы с Ним, тогда сядет на престоле славы Своей,
25:31  ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετ᾽ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ·
25:31. cum autem venerit Filius hominis in maiestate sua et omnes angeli cum eo tunc sedebit super sedem maiestatis suae
And when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31 «Святые» — этого слова нет в лучших кодексах, и оно вставлено здесь, может быть, из Зах XIV:5. Оно выпускается в лучших изданиях Нового Завета. — Речь, начиная с 31 стиха до конца главы, многие не считают притчей, а пророчеством, в которое только введен обильный приточный и символический элемент. Речь Христа делается все более и более величественной. В ней раскрываются новые стороны Его эсхатологического учения. Первоначально жених, приходящий внезапно и уводящий с собою готовых на брачный пир. Потом хозяин, награждающий, за хорошее исполнение дела, своих рабов и сурово карающий их за недеятельность. Наконец, царь (ст. 34), приходящий в мир для суда. Во всех этих случаях, очевидно, представляется одна и та же Личность Самого Сына Человеческого, поступающего различно при различных обстоятельствах. В этом заключается глубокая внутренняя связь всех трех притчей, которые имеют близкое отношение и ко всей эсхатологической речи, изложенной в XXIV главе. Связь эту можно выразить в нескольких словах: один и тот же Господь. — Новое явление Христа будет совершенно противоположно прежнему. Если первое Его пришествие было в образе Раба, полного смирения и уничижения, то второе — в образе Царя, сопровождаемого Ангелами и сидящего на престоле. Как следует понимать эти образные выражения, в буквальном или только духовном смысле, трудно сказать. Обыкновенно говорят о личном явлении Сына Человеческого, сидящего на величественном и возвышенном престоле, и так пишут на картинах и иконах. Но можно понимать явление и в духовном смысле. Чтобы хотя несколько пояснить этот последний и приблизить его для понимания, скажем, что, по прошествии веков, и теперь уже Сын Человеческий сидит, хотя и невидимо, на престоле (также невидимом), и люди постоянно приближаются к Нему и тяготеют, как к своему Царю. Нечто подобное, может быть, будет и при окончательном суде. — К сказанному прибавим, что образы, взятые для пророчества, отличаются чрезвычайной простотой. Речь не усложняется все новыми и новыми рассуждениями, но почти вся состоит из повторения одного и того же, сделанного с необычайным искусством, — и это делает ее легко доступною и легко усвояемою даже маленькими детьми, Находились экзегеты, которые не осмеливались этой речи Спасителя толковать.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 33 And he shall set the sheep on his right hand, but the goats on the left. 34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 38 When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39 Or when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 46 And these shall go away into everlasting punishment: but the righteous into life eternal.

We have here a description of the process of the last judgment in the great day. There are some passages in it that are parabolical; as the separating between the sheep and the goats, and the dialogues between the judge and the persons judged: but there is no thread of similitude carried through the discourse, and therefore it is rather to be called a draught or delineation of the final judgment, than a parable; it is, as it were, the explanation of the former parables. And here we have,

I. The placing of the judge upon the judgment-seat (v. 31); When the Son of man shall come. Observe here,

1. That there is a judgment to come, in which every man shall be sentenced to a state of everlasting happiness, or misery, in the world of recompence or retribution, according to what he did in this world of trial and probation, which is to be judged of by the rule of the everlasting gospel.

2. The administration of the judgment of the great day is committed to the Son of man; for by him God will judge the world (Acts xvii. 31), and to him all judgment is committed, and therefore the judgment of that day, which is the centre of all. Here, as elsewhere, when the last judgment is spoken of, Christ is called the son of man, because he is to judge the sons of men (and, being himself of the same nature, he is the more unexceptionable); and because his wonderful condescension to take upon him our nature, and to become the son of man, will be recompensed by this exaltation in that day, and an honour put upon the human nature.

3. Christ's appearing to judge the world will be splendid and glorious. Agrippa and Bernice came to the judgment-seat with great pomp (Acts xxv. 23); but that was (as the original word is) great fancy. Christ will come to the judgment-seat in real glory: the Sun of righteousness shall then shine in his meridian lustre, and the Prince of the kings of the earth shall show the riches of his glorious kingdom, and the honours of his excellent majesty; and all the world shall see what the saints only do now believe--that he is the brightness of his Father's glory. He shall come not only in the glory of his Father, but in his own glory, as mediator: his first coming was under a black cloud of obscurity; his second will be in a bright cloud of glory. The assurance Christ gave his disciples of his future glory, might help to take off the offence of the cross, and his approaching disgrace and suffering.

4. When Christ comes in his glory to judge the world, he will bring all his holy angels with him. This glorious person will have a glorious retinue, his holy myriads, who will be not only his attendants, but ministers of his justice; they shall come with him both for state and service. They must come to call the court (1 Thess. iv. 16), to gather the elect (ch. xxiv. 31), to bundle the tares (ch. xiii. 40), to be witnesses of the saints' glory (Luke xii. 8), and of sinners' misery, Rev. xiv. 10.

5. He will then sit upon the throne of his glory. He is now set down with the Father upon his throne; and it is a throne of grace, to which we may come boldly; it is a throne of government, the throne of his father David; he is a priest upon that throne: but then he will sit upon the throne of glory, the throne of judgment. See Dan. vii. 9, 10. Solomon's throne, though there was not its like in any kingdom, was but a dunghill to it. Christ, in the days of his flesh, was arraigned as a prisoner at the bar; but at his second coming, he will sit as a judge upon the bench.

II. The appearing of all the children of men before him (v. 32); Before him shall be gathered all nations. Note, The judgment of the great day will be a general judgment. All must be summoned before Christ's tribunal; all of every age of the world, from the beginning to the end of time; all of every place on earth, even from the remotest corners of the world, most obscure, and distant from each other; all nations, all those nations of men that are made of one blood, to dwell on all the face of the earth.

III. The distinction that will then be made between the precious and the vile; He shall separate them one from another, as the tares and wheat are separated at the harvest, the good fish and the bad at the shore, the corn and chaff in the floor. Wicked and godly here dwell together in the same kingdoms, cities, churches, families, and are not certainly distinguishable one from another; such are the infirmities of saints, such the hypocrisies of sinners, and one event to both: but in that day they will be separated, and parted for ever; Then shall ye return, and discern between the righteous and the wicked, Mal. iii. 18. They cannot separate themselves one from another in this world (1 Cor. v. 10), nor can any one else separate them (ch. xiii. 29); but the Lord knows them that are his, and he can separate them. This separation will be so exact, that the most inconsiderable saints shall not be lost in the crowd of sinners, nor the most plausible sinner hid in the crowd of saints (Ps. i. 5), but every one shall go to his own place. This is compared to a shepherd's dividing between the sheep and the goats; it is taken from Ezek. xxxiv. 17, Behold, I judge between cattle and cattle. Note, 1. Jesus Christ is the great Shepherd; he now feeds his flock like a shepherd, and will shortly distinguish between those that are his, and those that are not, as Laban divided his sheep from Jacob's, and set three days' journey between them, Gen. xxx. 35, 36. 2. The godly are like sheep--innocent, mild, patient, useful: the wicked are like goats, a baser kind of animal, unsavoury and unruly. The sheep and goats are here feeding all day in the same pasture, but will be coted at night in different folds. Being thus divided, he will set the sheep on his right hand, and the goats on his left, v. 33. Christ puts honour upon the godly, as we show respect to those we set on our right hand; but the wicked shall rise to everlasting shame, Dan. xii. 2. It is not said that he shall put the rich on his right hand, and the poor on his left; the learned and noble on his right hand, and unlearned and despised on his left; but the godly on his right hand, and the wicked on his left. All other divisions and subdivisions will then be abolished; but the great distinction of men into saints and sinners, sanctified and unsanctified, will remain for ever, and men's eternal state will be determined by it. The wicked took up with left-handed blessings, riches and honour, and so shall their doom be.

IV. The process of the judgement concerning each of these.

1. Concerning the godly, on the right hand. Their cause must be first despatched, that they may be assessors with Christ in the judgement of the wicked, whose misery will be aggravated by their seeing Abraham, and Isaac, and Jacob, admitted into the kingdom of heaven, Luke xiii. 28. Observe here,

(1.) The glory conferred upon them; the sentence by which they shall be not only acquitted, but preferred and rewarded (v. 34); The king shall say unto them. He that was the Shepherd (which bespeaks the care and tenderness wherewith he will make this disquisition), is here the King, which bespeaks the authority wherewith he will then pronounce the sentence: where the word of this King is, there is power. Here are two things in this sentence:

[1.] The acknowledging of the saints to be the blessed of the Lord; Come, ye blessed of my Father. First, He pronounces them blessed; and his saying they are blessed, makes them so. The law curses them for their many discontinuances; but Christ having redeemed them from the curse of the law, and purchased a blessing for them, commands a blessing on them. Secondly, Blessed of his Father; reproached and cursed by the world, but blessed of God. As the Spirit glorifies the Son (John xvi. 14), so the Son glorifies the Father by referring the salvation of the saints to him as the First Cause; all our blessings in heavenly things flow to us from God, as the Father of our Lord Jesus Christ, Eph. i. 3. Thirdly, He calls them to come: this come is, in effect, "Welcome, ten thousand welcomes, to the blessings of my father; come to me, come to be for ever with me; you that followed me bearing the cross, now come along with me wearing the crown. The blessed of my Father are the beloved of my soul, that have been too long at a distance from me; come, now, come into my bosom, come into my arms, come into my dearest embraces!" O with what joy will this fill the hearts of the saints in that day! We now come boldly to the throne of grace, but we shall then come boldly to the throne of glory; and this word holds out the golden sceptre, with an assurance that our requests shall be granted to more than the half of the kingdom. Now the Spirit saith, Come, in the word; and the bride saith, Come, in prayer; and the result hereof is a sweet communion: but the perfection of bliss will be, when the King shall say, Come.

[2.] The admission of the saints into the blessedness and kingdom of the Father; Inherit the kingdom prepared for you.

First, the happiness they shall be possessed of is very rich; we are told what it is by him who had reason to know it, having purchased it for them, and possessed it himself.

1. It is a kingdom; which is reckoned the most valuable possession on earth, and includes the greatest wealth and honour. Those that inherit kingdoms, wear all the glories of the crown, enjoy all the pleasures of the court, and command the peculiar treasures of the provinces; yet this is but a faint resemblance of the felicities of the saints in heaven. They that here are beggars, prisoners, accounted as the off-scouring of all things, shall then inherit a kingdom, Ps. cxiii. 7; Rev. ii. 26, 27.

2. It is a kingdom prepared: the happiness must needs be great, for it is the product of the divine counsels. Note, There is great preparation made for the entertainment of the saints in the kingdom of glory. The Father designed it for them in his thoughts of love, and provided it for them in the greatness of his wisdom and power. The Son purchased it for them, and is entered as the fore-runner to prepare a place, John xiv. 2. And the blessed Spirit, in preparing them for the kingdom, in effect, is preparing it for them.

3. It is prepared for them. This bespeaks, (1.) The suitableness of this happiness; it is in all points adapted to the nature of a soul, and to the new nature of a a sanctified soul. (2.) Their property and interest in it. It is prepared on purpose for them; not only for such as you, but for you, you by name, you personally and particularly, who were chosen to salvation through sanctification.

4. It is prepared from the foundation of the world. This happiness was designed for the saints, and they for it, before time began, from all eternity, Eph. i. 4. The end, which is last in execution, is first in intention. Infinite Wisdom had an eye to the eternal glorification of the saints, from the first founding of the creation: All things are for your sakes, 2 Cor. iv. 15. Or, it denotes the preparation of the place of this happiness, which is to be the seat and habitation of the blessed, in the very beginning of the work of creation, Gen. i. 1. There in the heaven of heavens the morning stars were singing together, when the foundations of the earth were fastened, Job xxxviii. 4-7.

Secondly, The tenure by which they shall hold and possess it is very good, they shall come and inherit it. What we come to by inheritance, is not got by any procurement of our own, but purely, as the lawyers express it, by the act of God. It is God that makes heirs, heirs of heaven. We come to an inheritance by virtue of our sonship, our adoption; if children, then heirs. A title by inheritance is the sweetest and surest title; it alludes to possessions in the land of Canaan, which passed by inheritance, and would not be alienated longer than to the year of Jubilee. Thus is the heavenly inheritance indefeasible, and unalienable. Saints, in this world, are as heirs under age, tutored and governed till the time appointed of the Father (Gal. iv. 1, 2); and then they shall be put in full possession of that which now through grace they have a title to; Come, and inherit it.

(2.) The ground of this (v. 35, 36), For I was an hungered, and ye gave me meat. We cannot hence infer that any good words of ours merit the happiness of heaven, by any intrinsic worth or excellency in them: our goodness extends not unto God; but it is plain that Jesus Christ will judge the world by the same rule by which he governs it, and therefore will reward those that have been obedient to that law; and mention will be made of their obedience, not as their title, but as their evidence of an interest in Christ, and his purchase. This happiness will be adjudged to obedient believers, not upon a quantum meruit--an estimate of merit, which supposes a proportion between the work and the reward, but upon the promise of God purchased by Jesus Christ, and the benefit of it secured under certain provisos and limitations; and it is the purchase and promise that give the title, the obedience is only the qualification of the person designed. An estate made by deed or will upon condition, when the condition is performed according to the true intent of the donor or testator, becomes absolute; and then, though the title be built purely upon the deed or will, yet the performing of the condition must be given in evidence: and so it comes in here; for Christ is the Author of eternal salvation to those only that obey him, and who patiently continue in well doing.

Now the good works here mentioned are such as we commonly call works of charity to the poor: not but that many will be found on the right hand who never were in a capacity to feed the hungry, or clothe the naked, but were themselves fed and clothed by the charity of others; but one instance of sincere obedience is put for all the rest, and it teaches us this in general, that faith working by love is all in all in Christianity; Show me thy faith by thy works; and nothing will abound to a good account hereafter, but the fruits of righteousness in a good conversation now. The good works here described imply three things, which must be found in all that are saved.

[1.] Self-denial, and contempt of the world; reckoning the things of the world no further good things, than as we are enabled to do good with them: and those who have not wherewithal to do good, must show the same disposition, by being contentedly and cheerfully poor. Those are fit for heaven that are mortified to the earth.

[2.] Love to our brethren; which is the second great commandment, the fulfilling of the law, and an excellent preparative for the world of everlasting love. We must give proof of this love by our readiness to do good, and to communicate; good wishes are but mockeries without good works, Jam. ii. 15, 16; 1 John iii. 17. Those that have not to give, must show the same disposition some other way.

[3.] A believing regard to Jesus Christ. That which is here rewarded is the relieving of the poor for Christ's sake, out of love to him, and with an eye to him. This puts an excellency upon the good work, when in it we serve the Lord Christ, which those may do that work for their own living, as well as those that help to keep others alive. See Eph. vi. 5-7. Those good works shall then be accepted which are done in the name of the Lord Jesus, Col. iii. 17.

I was hungry, that is, my disciples and followers were so, either by the persecutions of enemies for well-doing, or by the common dispensations of Providence; for in these things there is one event to the righteous and wicked: and you gave them meat. Note, First, Providence so variously orders and disposes of the circumstances of his people in this world, as that while some are in a condition to give relief, others need it. It is no new thing for those that are feasted with the dainties of heaven to be hungry and thirsty, and to want daily food; for those that are at home in God, to be strangers in a strange land; for those that have put on Christ, to want clothes to keep them warm; for those that have healthful souls, to have sickly bodies; and for those to be in prison, that Christ has made free. Secondly, Works of charity and beneficence, according as our ability is, are necessary to salvation; and there will be more stress laid upon them in the judgment of the great day, than is commonly imagined; these must be the proofs of our love, and of our professed subjection to the gospel of Christ, 2 Cor. ix. 13. But they that show no mercy, shall have judgment without mercy.

Now this reason is modestly excepted against by the righteous, but is explained by the Judge himself.

1. It is questioned by the righteous, v. 37-39. Not as if they were loth to inherit the kingdom, or were ashamed of their good deeds, or had not the testimony of their own consciences concerning them: but, (1.) The expressions are parabolical, designed to introduce and impress these great truths, that Christ has a mighty regard to works of charity, and is especially pleased with kindnesses done to his people for his sake. Or, (2.) They bespeak the humble admiration which glorified saints will be filled with, to find such poor and worthless services, as theirs are, so highly celebrated, and richly rewarded: Lord, when saw we thee an hungered, and fed thee? Note, Gracious souls are apt to think meanly of their own good deeds; especially as unworthy to be compared with the glory that shall be revealed. Far from this is the temper of those who said, Wherefore have we fasted, and thou seest not? Isa. lviii. 3. Saints in heaven will wonder what brought them thither, and that God should so regard them and their services. It even put Nathanael to the blush, to hear Christ's encomium of him: Whence knowest thou me? John i. 47, 48. See Eph. iii. 20. "When saw we thee an hungered? We have seen the poor in distress many a time; but when saw we thee?" Note, Christ is more among us than we think he is; surely the Lord is in this place, by his word, his ordinances, his ministers, his Spirit, yea, and his poor, and we know it not: When thou wert under the fig-tree, I saw thee, John i. 48.

2. It is explained by the Judge himself (v. 40); Inasmuch as ye have done it to these my brethren, to the least, to one of the least of them, ye have done it unto me. The good works of the saints, when they are produced in the great day, (1.) Shall all be remembered; and not the least, not one of the least, overlooked, no not a cup of cold water. (2.) They shall be interpreted most to their advantage, and the best construction that can be put upon them. As Christ makes the best of their infirmities, so he makes the most of their services.

We see what recompences Christ has for those that feed the hungry, and clothe the naked; but what will become of the godly poor, that had not wherewithal to do so? Must they be shut out? No, [1.] Christ will own them, even the least of them, as his brethren; he will not be ashamed, nor think it any disparagement to him, to call them brethren, Heb. ii. 11. In the height of his glory, he will not disown his poor relations; Lazarus is there laid in his bosom, as a friend, as a brother. Thus he will confess them, ch. x. 32. [2.] He will take the kindness done to them, as done to himself; Ye have done it unto me; which shows a respect to the poor that were relieved, as well as to the rich that did relieve them. Note, Christ espouses his people's cause, and interests himself in their interests, and reckons himself received, and love, and owned in them. If Christ himself were among us in poverty, how readily would we relieve him? In prison, how frequently would we visit him? We are ready to envy the honour they had, who ministered to him of their substance, Luke viii. 3. Wherever poor saints and poor ministers are, there Christ is ready to receive our kindnesses in them, and they shall be put to his account.

2. Here is the process concerning the wicked, those on the left hand. And in that we have,

(1.) The sentence passed upon them, v. 41. It was a disgrace to be set on the left hand; but that is not the worst of it, he shall say to them, Depart from me, ye cursed. Every word has terror in it, like that of the trumpet at mount Sinai, waxing louder and louder, every accent more and more doleful, and exclusive of comfort.

[1.] To be so near to Christ was some satisfaction, though under his frowns; but that will not be allowed, Depart from me. In this world they were often called to come to Christ, to come for life and rest, but they turned a deaf ear to his calls; justly therefore are they bid to depart from Christ, that would not come to him. "Depart from me the Fountain of all good, from me the Saviour, and therefore from all hope of salvation; I will never have any thing more to say to you, or do with you." Here they said to the Almighty, Depart from us; then he will choose their delusions, and say to them, Depart from me. Note, It is the hell of hell to depart from Christ.

[2.] If they must depart, and depart from Christ, might they not be dismissed with a blessing, with one kind and compassionate word at least? No, Depart, ye cursed, They that would not come to Christ, to inherit a blessing, must depart from him under the burthen of a curse, that curse of the law on every one that breaks it, Gal. iii. 10. As they loved cursing, so it shall come unto them. But observe, The righteous are called the blessed of my Father; for their blessedness is owing purely to the grace of God and his blessing, but the wicked are called only ye cursed, for their damnation is of themselves. Hath God sold them? No, they have sold themselves, have laid themselves under the curse, Isa. l. 1.

[3.] If they must depart, and depart with a curse, may they not go into some place of ease and rest? Will it not be misery enough for them to bewail their loss? No, there is a punishment of sense as well as loss; they must depart into fire, into torment as grievous as that of fire is to the body, and much more. This fire is the wrath of the eternal God fastening upon the guilty souls and consciences of sinners that have made themselves fuel for it. Our God is a consuming fire, and sinners fall immediately into his hands, Heb. x. 31; Rom. ii. 8, 9.

[4.] If into fire, may it not be some light or gentle fire? No, it is prepared fire; it is a torment ordained of old, Isa. xxx. 33. The damnation of sinners is often spoken of as an act of the divine power; he is able to cast into hell. In the vessels of wrath he makes his power known; it is a destruction from the presence of the Lord, and from the glory of his power. In it shall be seen what a provoked God can do to make a provoking creature miserable.

[5.] If into fire, prepared fire, O let it be but of short continuance, let them but pass through fire; no, the fire of God's wrath will be an everlasting fire; a fire, that, fastening and preying upon immortal souls, can never go out for want of fuel; and, being kindled and kept burning by the wrath of an immortal God, can never go out for want of being blown and stirred up; and, the streams of mercy and grace being for ever excluded, there is nothing to extinguish it. If a drop of water be denied to cool the tongue, buckets of water will never be granted to quench this flame.

[6.] If they must be doomed to such a state of endless misery, yet may they not have some good company there? No, none but the devil and his angels, their sworn enemies, that helped to bring them to this misery, and will triumph over them in it. They served the devil while they lived, and therefore are justly sentenced to be where he is, as those that served Christ, are taken to be with him where he is. It is terrible to lie in a house haunted with devils; what will it be then to be companions with them for ever? Observe here, First, Christ intimates that there is one that is the prince of the devils, the ring-leader of the rebellion, and that the rest are his angels, his messengers, by whose agency he supports his kingdom. Christ and his angels will in that day triumph over the dragon and his, Rev. xii. 7, 8. Secondly, The fire is said to be prepared, not primarily for the wicked, as the kingdom is prepared for the righteous; but it was originally intended for the devil and his angels. If sinners make themselves associates with Satan by indulging their lusts, they may thank themselves if they become sharers in that misery which was prepared for him and his associates. Calvin notes upon this, that therefore the torment of the damned is said to be prepared for the devil and his angels, to cut off all hope of escaping it; the devil and his angels are already made prisoners in the pit, and can worms of the earth think to escape?

(2.) The reason of this sentence assigned. God's judgments are all just, and he will be justified in them. He is Judge himself, and therefore the heavens shall declare his righteousness.

Now, [1.] All that is charged upon them, on which the sentence is grounded, is, omission; as, before, the servant was condemned, not for wasting his talent, but for burying it; so here, he doth not say, "I was hungry and thirsty, for you took my meat and drink from me; I was a stranger, for you banished me; naked, for you stripped me; in prison, for you laid me there:" but, "When I was in these distresses, you were so selfish, so taken up with your own ease and pleasure, made so much of your labour, and were so loth to part with your money, that you did not minister as you might have done to my relief and succour. You were like those epicures that were at ease in Zion, and were not grieved for the affliction of Joseph," Amos vi. 4-6. Note, Omissions are the ruin of thousands.

[2.] It is the omission of works of charity to the poor. They are not sentenced for omitting their sacrifices and burnt-offerings (they abounded in these, Ps. l. 8), but for omitting the weightier matter of the law, judgment, mercy, and faith. The Ammonites and Moabites were excluded the sanctuary, because they met not Israel with bread and water, Deut. xxiii. 3, 4. Note, Uncharitableness to the poor is a damning sin. If we will not be brought to works of charity by the hope of reward, let us be influenced by fear of punishment; for they shall have judgment without mercy, that have showed no mercy. Observe, He doth not say, "I was sick, and you did not cure me; in prison, and you did not release me" (perhaps that was more than they could do); but, "You visited me not, which you might have done." Note, Sinners will be condemned, at the great day, for the omission of that good which it was in the power of their hand to do. But if the doom of the uncharitable be so dreadful, how much more intolerable will the doom of the cruel be, the doom of persecutors! Now this reason of the sentence is.

First, Objected against by the prisoners (v. 44); Lord, when saw we thee an hungered, or athirst? Condemned sinners, though they have no plea that will bear them out, will yet in vain offer at excuses. Now. 1. The manner of their pleading bespeaks their present precipitation. They cut it short, as men in haste; when saw we thee hungry, or thirsty, or naked? They care not to repeat the charge, as conscious to themselves of their own guilt, and unable to bear the terrors of the judgment. Nor will they have time allowed them to insist upon such frivolous pleas; for it is all (as we say) but "trifling with the court." 2. The matter of their plea bespeaks their former inconsideration of that which they might have known, but would not till now that it was too late. They that had slighted and persecuted poor Christians, would not own that they had slighted and persecuted Christ: no, they never intended any affront to him, nor expected that so great a matter would have been made of it. They imagined it was only a company of poor, weak, silly, and contemptible people, who made more ado than needed about religion, that they put those slights upon; but they who do so, will be made to know, either in the day of their conversion, as Paul, or of their condemnation, as these here, that it was Jesus whom they persecuted. And, if they say, Behold, we knew it not: doth not he that pondereth the heart consider it? Prov. xxiv. 11, 12.

Secondly, Justified by the Judge, who will convince all the ungodly of the hard speeches spoken against him in those that are his, Jude 15. He goes by this rule (v. 45); Inasmuch as ye did it not to one of the least of these, ye did it not to me. Note, What is done against the faithful disciples and followers of Christ, even the least of them, he takes as done against himself. He is reproached and persecuted in them, for they are reproached and persecuted for his sake, and in all their afflictions he is afflicted. He that touches them, touches him in a part no less tender than the apple of his eye.

Lastly, Here is the execution of both these sentences, v. 46. Execution is the life of the law, and Christ will take care that that be done according to the sentence.

1. The wicked shall go away into everlasting punishment. Sentence will then be executed speedily, and no reprieve granted, nor any time allowed to move in arrest of judgment. The execution of the wicked is first mentioned; for first the tares are gathered and burned. Note, (1.) The punishment of the wicked in the future state will be an everlasting punishment, for that state is an unalterable state. It can neither be thought that sinners should change their own natures, nor that God should give his grace to change them, when in this world the day of grace was misspent, the Spirit of grace resisted, and the means of grace abused and baffled. (2.) The wicked shall be made to go away into that punishment; not that they will go voluntarily, no, they are driven from light into darkness; but it bespeaks an irresistible conviction of guilt, and a final despair of mercy.

2. The righteous shall go away into life eternal; that is, they shall inherit the kingdom, v. 34. Note, (1.) Heaven is life, it is all happiness. The life of the soul results from its union with God by the mediation of Jesus Christ, as that of the body from its union with the soul by the animal spirits. The heavenly life consists in the vision and fruition of God, in a perfect conformity to him, and an immediate uninterrupted communion with him. (2.) It is eternal life. There is no death to put a period to the life itself, nor old age to put a period to the comfort of it, or any sorrow to embitter it. Thus life and death, good and evil, the blessing and the curse, are set before us, that we may choose our way; and so shall our end be. Even the heathen had some notion of these different states of good and bad in the other world. Cicero in his Tusculan Questions, lib. 1, brings in Socrates thus speaking, Duæ sunt viæ, duplicesque cursus è corpore exeuntium: nam qui se vitiis humanis contaminarunt, et libidinibus se tradiderunt, iis devium quoddam iter est, seclusum à consilio deorum; qui autem se integros castosque servarunt, quibusque fuerit minima cum corporibus contagio, suntque in corporibus humanis vitam imitati deorum, iis ad illos a quibus sunt profecti facile patet reditus--Two paths open before those who depart out of the body. Such as have contaminated themselves with human vices, and yielded to their lusts, occupy a path that conducts them far from the assembly and council of the gods; but the upright and chaste, such as have been least defiled by the flesh, and have imitated, while in the body, the gods, these find it easy to return to the sublime beings from whom they came.
Adam Clarke: Commentary on the Bible - 1831
25:31: When the Son of man shall come - This must be understood of Christ's coming at the last day, to judge mankind: though all the preceding part of the chapter may be applied also to the destruction of Jerusalem.
Holy angels - The word αγιοι is omitted by many excellent manuscripts, versions, and fathers. Mill and Bengel approve of the omission, and Griesbach has left it out of the text. It is supposed by some that our Lord will have other angels (messengers) with him in that day, besides the holy ones. The evil angels may be in attendance to take, as their prey, those who shall be found on his left hand.
The throne of his glory - That glorious throne on which his glorified human nature is seated, at the right hand of the Father.
Albert Barnes: Notes on the Bible - 1834
25:31: When the Son of man ... - This is in answer to the question which the disciples proposed to Jesus respecting the end of the world, Mat 24:3. That this refers to the last judgment, and not, as some have supposed, to the destruction of Jerusalem, appears:
1. From the fact that it was in answer to an express inquiry respecting "the end" of the world.
2. "All nations" were to be assembled, which did not take place at the destruction of Jerusalem.
3. A separation was to take place between the righteous and the wicked, which was not done at Jerusalem.
4. The rewards and punishments are declared to be "eternal."
None of these things took place at the destruction of Jerusalem.
In his glory - In his own proper honor. With his glorified body, and as the head and king of the universe, Act 1:11; Eph 1:20-22; Th1 4:16; Co1 15:24-25, Co1 15:52.
The throne of his glory - This means, in the language of the Hebrews, his glorious or splendid throne. It is not to be taken literally, as if there would be a material throne or seat for the King of Zion. It expresses the idea that he will come "as a king and judge" to assemble his subjects before him, and to appoint them their rewards.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:31: the Son: Mat 25:6, Mat 16:27, Mat 19:28, Mat 26:64; Dan 7:13, Dan 7:14; Zac 14:5; Mar 8:38, Mar 14:62; Luk 9:26; Luk 22:69; Joh 1:51, Joh 5:27-29; Act 1:11; Th1 4:16; Th2 1:7, Th2 1:8; Heb 1:8; Jde 1:14; Rev 1:7
then: Psa 9:7; Rev 3:21, Rev 20:11
Geneva 1599
25:31 (3) When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
(3) A graphic setting forth of the everlasting judgment which is to come.
John Gill
25:31 When the son of man shall come in his glory,.... What is before signified in the two preceding parables, is here clearly and distinctly represented without a parable: and it should be observed, that as the foregoing parables only regard the Gospel church state, and the ministers and members of it, good and bad, or all sorts of Christian professors; so this account of the last judgment only concerns them; for though all men that ever have been, are, or shall be in every nation under heaven, from Adam to the last man that will be born, will be judged; yet the part or it here described, though it gives a general and lively idea of the whole, only regards the judgment and final state of such who have made a profession of the Christian religion. The judge himself is first described, who is said to be "the son of man"; a name by which Christ is frequently called, and by which he styles himself in his state of humiliation; expressing both the truth of his human nature, and the meanness of it in that state: but as despicable as he appeared then in human nature, in the form of a servant, a man of sorrows, despised by men, and subject to sufferings and death; yet when he comes again, it will be in another guise manner: he will appear "in his glory"; in the glory of the only begotten of the Father, in the glory of his proper deity, in the glory of all the perfections of the divine nature; which glory was, in a great measure, and from most persons, hid in the days of his flesh, though he was in the form of God, and equal with him. He will also come in his mediatorial glory, which he had with the Father before the world was, and with all the honour, power, and authority of the judge of the whole earth, to execute judgment upon men; and in the glory of his human nature, of which his transfiguration on the mount was a pledge and emblem,
And all the holy angels with him; which splendid retinue will add to the glory of his appearance; and who will accompany him not merely, or only as his attendants, to make the solemnity more grand, pompous, and magnificent; but as ministering spirits, who will be employed by him in gathering all before him, separating the wicked the good, and conducting each to their several apartments of bliss or woe: and when he thus appears,
then shall he sit upon the throne of his glory; or glorious throne, upon the clouds of heaven, where he will sit as judge, and be visible to all.
John Wesley
25:31 When the Son of man shall come in his glory, and all the holy angels with him - With what majesty and grandeur does our Lord here speak of himself Giving us one of the noblest instances of the true sublime. Indeed not many descriptions in the sacred writings themselves seem to equal this. Methinks we can hardly read it without imagining ourselves before the awful tribunal it describes.
Robert Jamieson, A. R. Fausset and David Brown
25:31 THE LAST JUDGMENT. (Mat. 25:31-46)
When the Son of man shall come in his glory--His personal glory.
and all the holy angels with him--See Deut 33:2; Dan 7:9-10; Jude 1:14; with Heb 1:6; 1Pet 3:22.
then shall he sit upon the throne of his glory--the glory of His judicial authority.
25:3225:32: Եւ ժողովեսցին առաջի նորա ամենայն ազգք, եւ մեկնեսցէ զնոսա ՚ի միմեանց, որպէս հովիւ զի մեկնէ զօդիս յայծեաց[476]. [476] Ոմանք. Որպէս հովիւ մի զի։ ՚Ի լուս՛՛. Զի մեկնեսցէ զօդիս յայծ՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։ Յօրինակին. Յածեաց։
32 ու նրա առաջ պիտի հաւաքուեն բոլոր ազգերը, եւ նա նրանց միմեանցից պիտի զատի, ինչպէս մի հովիւ, որ զատում է ոչխարները այծերից
32 Անոր առջեւ պիտի ժողվուին բոլոր ազգերը ու զանոնք իրարմէ պիտի զատէ, ինչպէս հովիւ մը ոչխարները այծերէն կը զատէ։
Եւ ժողովեսցին առաջի նորա ամենայն ազգք, եւ մեկնեսցէ զնոսա ի միմեանց, որպէս հովիւ զի մեկնէ զօդիս յայծեաց:

25:32: Եւ ժողովեսցին առաջի նորա ամենայն ազգք, եւ մեկնեսցէ զնոսա ՚ի միմեանց, որպէս հովիւ զի մեկնէ զօդիս յայծեաց[476].
[476] Ոմանք. Որպէս հովիւ մի զի։ ՚Ի լուս՛՛. Զի մեկնեսցէ զօդիս յայծ՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։ Յօրինակին. Յածեաց։
32 ու նրա առաջ պիտի հաւաքուեն բոլոր ազգերը, եւ նա նրանց միմեանցից պիտի զատի, ինչպէս մի հովիւ, որ զատում է ոչխարները այծերից
32 Անոր առջեւ պիտի ժողվուին բոլոր ազգերը ու զանոնք իրարմէ պիտի զատէ, ինչպէս հովիւ մը ոչխարները այծերէն կը զատէ։
zohrab-1805▾ eastern-1994▾ western am▾
25:3232: и соберутся пред Ним все народы; и отделит одних от других, как пастырь отделяет овец от козлов;
25:32  καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπ᾽ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων,
25:32. καὶ (and) συναχθήσονται (they-shall-be-led-together) ἔμπροσθεν (in-toward-from) αὐτοῦ (of-it) πάντα ( all ) τὰ (the-ones) ἔθνη, (nations,"καὶ (and) ἀφορίσει (it-shall-bound-off-to) αὐτοὺς (to-them) ἀπ' (off) ἀλλήλων , ( of-one-to-other ) ὥσπερ (as-very) ὁ (the-one) ποιμὴν (a-shepherd) ἀφορίζει (it-boundeth-off-to) τὰ (to-the-ones) πρόβατα ( to-stepped-before ) ἀπὸ (off) τῶν (of-the-ones) ἐρίφων, (of-kids,"
25:32. et congregabuntur ante eum omnes gentes et separabit eos ab invicem sicut pastor segregat oves ab hedisAnd all nations shall be gathered together before him: and he shall separate them one from another, as the shepherd separateth the sheep from the goats:
32. and before him shall be gathered all the nations: and he shall separate them one from another, as the shepherd separateth the sheep from the goats:
And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth [his] sheep from the goats:

32: и соберутся пред Ним все народы; и отделит одних от других, как пастырь отделяет овец от козлов;
25:32  καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπ᾽ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων,
25:32. et congregabuntur ante eum omnes gentes et separabit eos ab invicem sicut pastor segregat oves ab hedis
And all nations shall be gathered together before him: and he shall separate them one from another, as the shepherd separateth the sheep from the goats:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32 Много велось рассуждений по поводу выражения «все народы». Какие народы? Христианские ли только, или и язычники, равно как и иудеи? Ориген прибавлял сюда еще и другие различия. «Не довольно ясно, говорил он, значит ли слово «все» от всех поколений (ab omnibus generationibus), или тех, которые останутся до дня суда, или тех только, которые веровали в Бога через Христа, и все ли они, или не все. Однако некоторым кажется, что это сказано об отделении тех, которые веровали». Выражения эти недостаточно ясны. Зигабен утверждал, что здесь речь только о христианах (peri twn cristianwn de monon o logoV entauqa). Но если речь только о христианах, о чем можно было бы заключать из последующего разговора Царя с подсудимыми, показывающего, что все они знают Христа, то спрашивается, другие народы, кроме христианских, будут судимы или нет? Если не будут, то, следовательно, последний суд не будет всеобщим. Ввиду этого, некоторые делают уступку и говорят, что суд будет всеобщим, к нему призваны будут все без исключения люди, христиане будут судимы на основании принципов «милосердия и человеколюбия», указанных в самой речи, а все другие — или на основании естественного закона, или существовавших у них кодексов закона нравственного. В пользу этого мнения говорит выражение panta ta eqnh — все народы, и мнение это, с такими или иными видоизменениями, принимается вообще новейшими экзегетами. Против него, однако, можно возразить, что Христос говорил Своим ученикам о том, что они не будут судимы, а будут судить вместе с Ним двенадцать колен Израилевых (Мф XIX:28). С другой стороны, не подлежит сомнению подлинность следующих слов, сказанных Самим Спасителем: «истинно, истинно говорю вам: слушающий слово Мое и верующий в Пославшего Меня имеет жизнь вечную, и на суд не приходит, но перешел от смерти в жизнь» (Ин V:24). Эти слова совершенно ясны, суд не будет всеобщим; некоторые люди будут избавлены от суда. Таким образом, это первое и важное ограничение должно будет существовать на страшном суде. Чтобы уяснить все это, по-видимому, противоречащее одно другому, мы не должны представлять страшного суда в виде обыкновенного суда, где дело расследуется и рассматривается несведущими судьями, которые из судебного следствия заимствуют материалы для своих суждений. Небесный Судья не походит на земных судей; Он всеведущ и наперед знает тайны человеческого сердца, для Него не будет надобности в допросах и расспросах, как это делают обыкновенные судьи. Такое толкование весьма упрощает дело. Мы должны отрешиться от всяких представлений о наших человеческих судах, и тогда поймем, что все пророчество состоит из образов и символов, направленных к главной практической цели: побудить людей к делам милосердия и любви. Таким образом, притча о девах побуждает к бодрствованию, о талантах — к деятельности, а пророчество о страшном суде — к делам милосердия и любви. Из сказанного вывод остается только один: будут судимы все люди; но моменты суда будут продолжительны; некоторые раньше последнего суда перейдут в вечную жизнь. Все выражения в пророчестве образные. — Большое затруднение представляется для толкования в обстоятельстве, что panta ta eqnh (все народы) среднего рода, а дальнейшее «их» (русск. одних от других — autouV ap allhlwn) местоимение мужского рода. Такое невозможное и неупотребительное в греческом языке сочетание местоимения мужского рода с существительным среднего заставляло некоторых экзегетов даже предполагать, что тут заимствованы из двух разных источников две совершенно разные речи и механически (даже без согласования) соединены в одну речь. «Введение поэтому не подходит к дальнейшей речи, между sunacqhsontai panta ta eqnh и kai aforiei autouV невозможно никакое объединение, и здесь поэтому встречается сближение первоначально не имевших между собою связи частей, которое не может быть более с достоверностью разъяснено». Дело здесь несколько преувеличено. Подобные же конструкции ad sensum, как показывает Блясс, встречаются и в других местах Нового Завета (Gram. с. 162 след.). Так, Деян VII:5 FilippoV kaqelqwn eiV thn polin thV SamareiaV ekhrussen authV ton Criston; Гал IV:19: teknia mou, ouV; Ин VI:9: paidarion, oV; Фил II:15: geneaV skoliaV, en oiV и проч. Разделение сравнивается с действиями пастуха, который отделяет овец от козлов (erifwn — муж. род). Почему на правой стороне будут поставлены овцы, которые представляют из себя праведников, это не требует разъяснения, потому что образ овец настолько употребителен в Новом Завете, что дело не представляет никаких затруднений. Но почему для обозначения стоящих по левую сторону выбраны даже не козы, а именно козлы, объяснить это нелегко. Иероним говорил: «не сказал о козах, которые могут иметь приплод» и проч., а «о козлах, животном похотливом и бодливом» et fervens semper ad coitum. Другие утверждают, что козлы «мало ценились» (ср. Лк XV:29), и потому в 33 ст. употреблено даже презрительно-уменьшительное ta erifia. Все эти объяснения маловероятны. Лучше объяснять дело, пользуясь естественными образами. Все народы, явившиеся на суд, представляют из себя стадо — не однородное, а состоящее из разных элементов. Если бы Христос сказал, что пастух отделит волков от овец, то такая речь была бы, само собою понятно, неестественна. Но козлы и овцы постоянно пасутся вместе в восточных стадах. Один путешественник говорит, что, путешествуя между Иоппой и Иерусалимом, он видел в одном месте большое смешанное стадо из овец и коз. Козы были совершенно черны, овцы — все отличались прекрасной белизной; и, таким образом, даже на значительном расстоянии, различие между двумя классами животных было хорошо заметно. — Отделение овец от коз обычно во всех странах, где пасутся во множестве эти животные. Козлы, конечно, не служат в этой приточной речи характеристикой лиц, стоящих по левую сторону; этими животными Христос кратко пользуется для обозначения разделения людей, может быть, на черных и белых, т. е. злых и добрых. Отношение этого стиха к Иез XXXIV:17 сл. Цан считает «очень сомнительным».
Adam Clarke: Commentary on the Bible - 1831
25:32: All nations - Literally, all the nations - all the Gentile world; the Jews are necessarily included, but they were spoken of in a particular manner in the preceding chapter.
He shall separate them - Set each kind apart by themselves.
As a shepherd divideth, etc. - It does not appear that sheep and goats were ever penned or housed together, though they might feed in the same pasture; yet even this was not done but in separate flocks; so Virgil, Eclog. vii. v. 2.
Compulerantque greges Corydon et Thyrsis in unum;
Thyrsis Oves, Corydon distentas lacte
Capellas
"Thyrsis and Corydon drove their flocks together:
Thyrsin his sheep; and Corydon his goats, their udders distended with milk."
These two shepherds had distinct flocks, which fed in the same pasture, but separately; and they are only now driven together, for the convenience of the two shepherds, during the time of their musical contest.
Albert Barnes: Notes on the Bible - 1834
25:32: And before him ... - At his coming to judgment the world will be burned up, Pe2 3:10, Pe2 3:12; Rev 20:11. The dead in Christ that is, all true Christians - will be raised up from their graves, Th1 4:16. The living will be changed - i. e., will be made like the glorified bodies of those that are raised from the dead, Co1 15:52-54; Th1 4:17. All the wicked will rise and come forth to judgment, Joh 5:28-29; Dan 12:2; Mat 13:41-42; Rev 20:13. Then shall the world be judged, the righteous saved, and the wicked punished.
And he shall separate ... - Shall determine respecting their character, and shall appoint them their doom accordingly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:32: before: Psa 96:13, Psa 98:9; Act 17:30, Act 17:31; Rom 2:12, Rom 2:16, Rom 14:10-12; Co2 5:10; Rev 20:12-15
he shall separate: Mat 3:12, Mat 13:42, Mat 13:43, Mat 13:49; Psa 1:5, Psa 50:3-5; Eze 20:38, Eze 34:17-22; Mal 3:18; Co1 4:5
as: Psa 78:52; Joh 10:14, Joh 10:27
John Gill
25:32 And before him shall be gathered all nations..... That is, all that have professed the Christian religion in all the nations of the world, whether Jews or Gentiles, high or low, rich or poor, wise and foolish, such as have had greater or lesser talents; though it is also true of every individual of mankind of every nation, tribe and family, of every sex, age, and state, that ever has been, is, or will be. Yet Christian professors seem only here intended, as the following distinction of them, their final state, and the reasons of it show. This collection of them before Christ, the righteous judge, will be made by the holy angels, who will come with him for this purpose; and being mighty, as they are, will be able to accomplish great a work; and especially as being under the direction, influence, and authority of so divine, glorious, and illustrious a person, as the son of man will then to all appear to be,
And he shall separate them one from another, as a shepherd divideth his sheep from the goats: they shall be gathered before him, as they were together in their visible church state, as being all under a profession of religion; some wise, some foolish virgins; some sheep, and others goats; some industrious, diligent, faithful, and laborious servants; others wicked, slothful, and unprofitable ones; many of whom pass undistinguished and undiscovered now: but then the judge, who is of quick understanding, will easily discern the one from the other; such as have the oil of grace in the vessels of their hearts, together with their lamps, from such as have only the outward visible lamp of a profession, but destitute of the grace of God; and good and faithful servants, who have made a right use of their gifts, from such who have been negligent, careless, and remiss; and though these have been folded together, sheep and goats, in the sheepfold of the church, where they have all bore the character of the sheep of Christ; yet now when the chief shepherd appears, who knows his own sheep, and calls them by name, he will as easily separate the one from the other, and more so, than any shepherd, among men, can part a flock consisting of sheep and goats. Hypocrites in Zion shall now be no more, nor sinners stand any longer in the congregation of the righteous, nor both together as one body, and on one side in judgment.
Robert Jamieson, A. R. Fausset and David Brown
25:32 And before him shall be gathered all nations--or, "all the nations." That this should be understood to mean the heathen nations, or all except believers in Christ, will seem amazing to any simple reader. Yet this is the exposition of OLSHAUSEN, STIER, KEIL, ALFORD (though latterly with some diffidence), and of a number, though not all, of those who hold that Christ will come the second time before the millennium, and that the saints will be caught up to meet Him in the air before His appearing. Their chief argument is, the impossibility of any that ever knew the Lord Jesus wondering, at the Judgment Day, that they should be thought to have done--or left undone--anything "unto Christ." To that we shall advert when we come to it. But here we may just say, that if this scene does not describe a personal, public, final judgment on men, according to the treatment they have given to Christ--and consequently men within the Christian pale--we shall have to consider again whether our Lord's teaching on the greatest themes of human interest does indeed possess that incomparable simplicity and transparency of meaning which, by universal consent, has been ascribed to it. If it be said, But how can this be the general judgment, if only those within the Christian pale be embraced by it?--we answer, What is here described, as it certainly does not meet the case of all the family of Adam, is of course so far not general. But we have no right to conclude that the whole "judgment of the great day" will be limited to the point of view here presented. Other explanations will come up in the course of our exposition.
and he shall separate them--now for the first time; the two classes having been mingled all along up to this awful moment.
as a shepherd divideth his sheep from the goats--(See Ezek 34:17).
25:3325:33: եւ կացուսցէ զօդիսն ընդ աջմէ՛ իւրմէ եւ զայծիսն ՚ի ձախմէ[477]։ [477] Ոսկան յաւելու. ՚Ի ձախմէ իւրմէ։
33 Եւ ոչխարները իր աջին պիտի կանգնեցնի, իսկ այծերը՝ ձախին
33 Ոչխարները իր աջ կողմը պիտի կայնեցնէ ու այծերը՝ ձախ կողմը։
եւ կացուսցէ զօդիսն ընդ աջմէ իւրմէ, եւ զայծիսն` ի ձախմէ:

25:33: եւ կացուսցէ զօդիսն ընդ աջմէ՛ իւրմէ եւ զայծիսն ՚ի ձախմէ[477]։
[477] Ոսկան յաւելու. ՚Ի ձախմէ իւրմէ։
33 Եւ ոչխարները իր աջին պիտի կանգնեցնի, իսկ այծերը՝ ձախին
33 Ոչխարները իր աջ կողմը պիտի կայնեցնէ ու այծերը՝ ձախ կողմը։
zohrab-1805▾ eastern-1994▾ western am▾
25:3333: и поставит овец по правую Свою сторону, а козлов--по левую.
25:33  καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ τὰ δὲ ἐρίφια ἐξ εὐωνύμων.
25:33. καὶ (and) στήσει (it-shall-stand) τὰ (to-the-ones) μὲν (indeed) πρόβατα ( to-stepped-before ) ἐκ (out) δεξιῶν ( of-right-belonged ) αὐτοῦ (of-it) τὰ (to-the-ones) δὲ (moreover) ἐρίφια (to-kidlets) ἐξ (out) εὐωνύμων . ( of-goodly-named )
25:33. et statuet oves quidem a dextris suis hedos autem a sinistrisAnd he shall set the sheep on his right hand, but the goats on his left.
33. and he shall set the sheep on his right hand, but the goats on the left.
And he shall set the sheep on his right hand, but the goats on the left:

33: и поставит овец по правую Свою сторону, а козлов--по левую.
25:33  καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ τὰ δὲ ἐρίφια ἐξ εὐωνύμων.
25:33. et statuet oves quidem a dextris suis hedos autem a sinistris
And he shall set the sheep on his right hand, but the goats on his left.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33 Русский перевод точен, но не вполне выражает мысль подлинника. В греческом: «от (из, ex) правой стороны» и «от левой стороны». Лицо Судьи будет обращено к народам, и правая сторона не означает правую сторону по направлению к Нему (как у нас в церквах), а от Него. Вместо erifoV 32 стиха — теперь erifion — козлик, уменьшительное. Объяснить такое различие довольно трудно. Вероятно, ta erifia поставлено здесь в более близкое соответствие с предыдущим ta probata и означает не столько «козлов», сколько «козлиное стадо», о котором в 32 стихе не было речи, потому что козлы были перемешаны с овцами и вместе с ними образовали одно стадо. В ст. 32 нельзя было сказать, что пастух отделяет «козлиное стадо» от «овечьего стада», потому, что это было бы неточно и не вполне соответствовало тому, что бывает в действительности. Теперь же, когда козлы (и козы) были отделены, вся совокупность их, все стадо, называется ta erifia.
Adam Clarke: Commentary on the Bible - 1831
25:33: He shall set the sheep, etc. - The right hand signifies, among the rabbins, approbation and eminence: the left hand, rejection, and disapprobation. Hence in Sohar Chadash it is said, "The right hand is given, the left also is given - to the Israelites and the Gentiles are given paradise and hell - this world, and the world to come." The right and left were emblematical of endless beatitude and endless misery among the Romans. Hence Virgil: -
Hic locus est, partes ubi se via findit in ambas,
Dextera, quae Ditis magni sub moenia tendit:
Hac iter Elysium nobis; at laeva malorum
Exercet poenas, et ad impia Tartara mittit
Aen. vi. 540
Here in two ample roads the way divides,
The right direct, our destined journey guides,
By Pluto's palace, to the Elysian plains;
The left to Tartarus, where bound in chains
Loud howl the damn'd in everlasting pains.
Pitt
Of the good and faithful servants he approves, and therefore exalts them to his glory; of the slothful and wicked he disapproves, and casts them into hell.
Sheep, which have ever been considered as the emblems of mildness, simplicity, patience, and usefulness, represent here the genuine disciples of Christ.
Goats, which are naturally quarrelsome, lascivious, and excessively ill-scented, were considered as the symbols of riotous, profane, and impure men. They here represent all who have lived and died in their sins. See Eze 34:17, and Zac 10:3.
Albert Barnes: Notes on the Bible - 1834
25:33: Shall set the sheep ... - By "the sheep" are denoted, here, the righteous. The name is given to them because the sheep is an emblem of innocence and harmlessness. See Joh 10:7, Joh 10:14-16, Joh 10:27; Psa 100:3; Psa 74:1; Psa 23:1-6.
On the right hand - The right hand is the place of honor, and denotes the situation of those who are honored, or those who are virtuous. See Ecc 10:2; Eph 1:20; Psa 110:1; Act 2:25, Act 2:33.
The goats - The wicked. See Eze 34:17.
The left - That is, the left hand. This was the place of dishonor, denoting condemnation. See Ecc 10:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:33: the sheep: Psa 79:13, Psa 95:7, Psa 100:3; Joh 10:26-28, Joh 21:15-17
his: Gen 48:13, Gen 48:14, Gen 48:17-19; Psa 45:9, Psa 110:1; Mar 16:19; Act 2:34, Act 2:35; Eph 1:20; Heb 1:3
John Gill
25:33 And he shall set the sheep on his right hand,.... That is, the elect of God, and true believers, such as have the grace of God truly implanted in them; the sheep the Father gave unto Christ, and made his care and charge, whom he, as the good shepherd, laid down his life for; and who know his voice in effectual calling, and follow him in the way of his ordinances and appointments; and are comparable to sheep for their meekness and innocence, their simplicity and usefulness, and their harmless and inoffensive lives, and conversations: these Christ will set on his right hand, as a token of his affection for them, and a mark of respect and honour shown them, and as a pledge of that exaltation and glory he will be about to raise them to,
But the goats on the left; that is, the foolish virgins, wicked, and slothful servants, graceless professors, who, because of the impurity of their hearts, the filthiness of their lives, and their offensiveness to Christ, are compared to goats: these he will place at his left hand, in token of his disaffection for them, as a brand of disgrace upon them, and as an intimation of that dishonour, and miserable condition they will quickly be in. These different situations plainly pre-signify how things will go with each, that one will be acquitted, and made happy, the other will be condemned, and become miserable. Agreeable to which the Jews say (c), that there is a right hand and a left hand with the Lord: they that are on the right hand, are such as have done well, and are "for absolution"; and they that are on the left hand are criminals, and are "for condemnation". Some think the allusion is to the two Scribes in the sanhedrim, who stood before the judges, one on the right hand, and the other on the left, and wrote the sentences; the one of those that were acquitted, and the other of those that were condemned (d),
(c) Jarchi in Gen. i. 26. Kimchi in 1 Kings xxii. 19. Lex. Cabalist. p. 132. Zohar in Numb. fol. 93. 4. (d) Misn. Sanhedrin, c. 4. sect. 3. Maimon. Hilch. Sanhedrin, c. 1. sect. 9. Moses Kotsensis Mitzvot Tora pr. affirm. 97.
Robert Jamieson, A. R. Fausset and David Brown
25:33 And he shall set the sheep on his right hand--the side of honor (3Kings 2:19; Ps 45:9; Ps 110:1, &c.).
but the goats on the left--the side consequently of dishonor.
25:3425:34: Յայնժամ ասասցէ՛ Թագաւորն ցայնոսիկ՝ որ ընդ աջմէն իցեն. Եկա՛յք օրհնեալք Հօ՛ր իմոյ, ժառանգեցէ՛ք զպատրաստեալ ձեզ արքայութիւնն իսկզբանէ աշխարհի[478]։ [478] Ոմանք. Ձեզ զարքայութիւնն։
34 Այն ժամանակ թագաւորը պիտի ասի նրանց, որ իր աջին են. “Եկէ՛ք, իմ Հօր օրհնեալնե՛ր, ժառանգեցէ՛ք աշխարհի սկզբից ձեզ համար պատրաստուած արքայութիւնը
34 Այն ատեն թագաւորը իր աջ կողմը եղողներուն պիտի ըսէ. ‘Եկէք իմ Հօրս օրհնածները, աշխարհի սկիզբէն ձեզի համար պատրաստուած թագաւորութիւնը ժառանգեցէք.
Յայնժամ ասասցէ Թագաւորն ցայնոսիկ որ ընդ աջմէն իցեն. Եկայք, օրհնեալք Հօր իմոյ, ժառանգեցէք զպատրաստեալ ձեզ արքայութիւնն ի սկզբանէ աշխարհի:

25:34: Յայնժամ ասասցէ՛ Թագաւորն ցայնոսիկ՝ որ ընդ աջմէն իցեն. Եկա՛յք օրհնեալք Հօ՛ր իմոյ, ժառանգեցէ՛ք զպատրաստեալ ձեզ արքայութիւնն իսկզբանէ աշխարհի[478]։
[478] Ոմանք. Ձեզ զարքայութիւնն։
34 Այն ժամանակ թագաւորը պիտի ասի նրանց, որ իր աջին են. “Եկէ՛ք, իմ Հօր օրհնեալնե՛ր, ժառանգեցէ՛ք աշխարհի սկզբից ձեզ համար պատրաստուած արքայութիւնը
34 Այն ատեն թագաւորը իր աջ կողմը եղողներուն պիտի ըսէ. ‘Եկէք իմ Հօրս օրհնածները, աշխարհի սկիզբէն ձեզի համար պատրաստուած թագաւորութիւնը ժառանգեցէք.
zohrab-1805▾ eastern-1994▾ western am▾
25:3434: Тогда скажет Царь тем, которые по правую сторону Его: приидите, благословенные Отца Моего, наследуйте Царство, уготованное вам от создания мира:
25:34  τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ, δεῦτε, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου·
25:34. τότε (To-the-one-which-also) ἐρεῖ (it-shall-utter,"ὁ (the-one) βασιλεὺς (a-ruler-of,"τοῖς (unto-the-ones) ἐκ (out) δεξιῶν ( of-right-belonged ) αὐτοῦ (of-it,"Δεῦτε, (Ye-should-hitherto,"οἱ (the-ones) εὐλογημένοι ( having-had-come-to-be-goodly-fortheed-unto ) τοῦ (of-the-one) πατρός (of-a-Father) μου, (of-me,"κληρονομήσατε (ye-should-have-lot-parceleed-unto) τὴν (to-the-one) ἡτοιμασμένην (to-having-had-come-to-be-readied-to) ὑμῖν (unto-ye) βασιλείαν (to-a-ruling-of) ἀπὸ (off) καταβολῆς (of-a-casting-down) κόσμου: (of-a-configuration)
25:34. tunc dicet rex his qui a dextris eius erunt venite benedicti Patris mei possidete paratum vobis regnum a constitutione mundiThen shall the king say to them that shall be on his right hand: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world.
34. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

34: Тогда скажет Царь тем, которые по правую сторону Его: приидите, благословенные Отца Моего, наследуйте Царство, уготованное вам от создания мира:
25:34  τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ, δεῦτε, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου·
25:34. tunc dicet rex his qui a dextris eius erunt venite benedicti Patris mei possidete paratum vobis regnum a constitutione mundi
Then shall the king say to them that shall be on his right hand: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34 Козлы и овцы с этого стиха совершенно исчезают из виду. Они служили только обозначением различных классов людей, к которым теперь и обращается Царь. Вместо «овец» употребляется выражение: «которые по правую сторону», а вместо козлов «которые по левую сторону» (ст. 41). Царь называет стоящих по правую благословенными Отца Своего и приглашает их наследовать царство, уготованное от создания мира. «Он не сказал: примите, но — наследуйте, как свое собственное, как отеческое, как ваше, как от века вам принадлежащее» (Златоуст). Выражение «от создания мира» (apo katabolhV kosmou) точно трудно перевести с греческого. Katabolh по употреблению у классиков поставляется иногда рядом с qemelion, основание; значит, иногда оплодотворение, обсеменение (Евр XI:11). В Священном Писании Нового Завета выражение указывает на историческое начало с отношением к будущему, на цель и завершение, потому что в katabolh всегда находится отношение к тому, что должно быть восстановлено (Кремер). В Новом Завете проводится различие между временем pro katabolhV kosmou, прежде создания мира, и от создания мира. В настоящем случае не следует разуметь предвечное уготовление или приготовление — до создания мира (ср. Еф I:4); но Спаситель употребляет просто общее выражение для означения давнего времени, «не возвращаясь далеко назад». Выражение может означать просто «издавна». — Феофилакт обращает здесь внимание на то, что пред судом произносится речь. «Господь не прежде рассуждения награждает и наказывает, потому что Он человеколюбив, а этим и нас научает тому, чтобы мы не прежде наказывали, чем исследуем дело». Когда, замечает Бенгель, доброе и злое сравниваются между собою, то доброму всегда приписывается вечное существование, так сказать, антецедентное; но о зле говорится, что оно от начала (аb exitu). Так в настоящем стихе, ср. 41 и 1 Кор II:6, 7,
Adam Clarke: Commentary on the Bible - 1831
25:34: Ye blessed of my Father - This is the king's address to his followers; and contains the reason why they were found in the practice of all righteousness, and were now brought to this state of glory - they were blessed - came as children, and received the benediction of the Father, and became, and continued to be, members of the heavenly family.
Inherit - The inheritance is only for the children of the family - if sons, then heirs, Gal 4:7, but not otherwise. The sons only shall enjoy the father's estate.
Prepared for you - That is, the kingdom of glory is designed for such as you - you who have received the blessing of the Father, and were holy, harmless, undefiled, and separated from sinners.
From the foundation of the world - It was God's purpose and determination to admit none into his heaven but those who were made partakers of his holiness, Heb 12:14. The rabbins say, Seven things were created before the foundation of the world.
1. The law.
2. Repentance.
3. Paradise.
4. Hell.
5. The throne of God.
6. The temple; and
7. The name of the Messiah.
Albert Barnes: Notes on the Bible - 1834
25:34: The King - That is, the Lord Jesus, the King of Zion and of the universe, now acting as Judge, Luk 19:38; Joh 18:37; Rev 17:14; Rev 19:16.
Blessed of my Father - Made happy or raised to felicity by my Father. See the notes at Mat 5:3.
Inherit the kingdom - Receive "as heirs" the kingdom, or be received there as the sons of God. Christians are often called heirs of God, Rom 8:17; Gal 4:6-7; Heb 1:14; Jo1 3:2.
Prepared for you ... - That is, "designed" for you, or appointed for you. The phrase "from the foundation of the world" is used to denote that this was appointed for them in the beginning; that God has no new plan; that the rewards which he will now confer on them he always intended to confer. Christ says to the righteous that the kingdom was prepared for "them." Of course, God meant to confer it on "them." They were individuals, and it follows that He intended to bestow His salvation on them as individuals. Accordingly, the salvation of His people is universally represented as the result of the free gift of God, according to His own pleasure, bestowed on individuals, and by a plan which is eternal, Rom 8:29-30; Eph 1:4-5, Eph 1:11-12; Th2 2:13; Pe1 1:2; Joh 6:37. This is right and consistent with justice; because:
1. All people are by nature equally undeserving.
2. Bestowing favors on one does not do injustice to another, where neither deserves favor. Pardoning one criminal is not injuring another. Bestowing great talents on Locke, Newton, or Paul did not injure me.
3. If it is right for God to give eternal life to his people, or to admit them to heaven, it was right to "determine" to do it, which is but another way of saying that God resolved from all eternity to "do right."
4. Those who perish choose the paths which lead to death, and will not be saved by the merits of Jesus. No blame can be charged on God if he does not save them against their will, Joh 5:40; Mar 16:15-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:34: the King: Mat 21:5, Mat 22:11-13, Mat 27:37; Psa 2:6, Psa 24:7-10; Isa 9:7, Isa 32:1, Isa 32:2, Isa 33:22; Jer 23:5, Jer 23:6; Eze 37:24, Eze 37:25; Dan 9:25; Zep 3:15; Zac 9:9, Zac 9:10; Luk 1:31-33; Luk 19:38; Joh 1:49, Joh 12:13, Joh 19:15, Joh 19:19-22; Rev 19:16
Come: Mat 25:21, Mat 25:23, Mat 25:41, Mat 5:3-12; Gen 12:2, Gen 12:3; Deu 11:23-28; Psa 115:13-15; Luk 11:28; Act 3:26; Gal 3:13, Gal 3:14; Eph 1:3; Th1 2:12; Pe1 1:3
inherit: Luk 12:32; Rom 8:17; Co1 6:9; Gal 5:21; Eph 5:5; Ti2 2:12, Ti2 4:8; Jam 2:5; Pe1 1:4, Pe1 1:5, Pe1 1:9, Pe1 3:9; Rev 5:10, Rev 21:7
prepared: Mat 20:23; Mar 10:40; Joh 14:2, Joh 14:3; Co1 2:9; Heb 11:16
from: Act 15:18; Eph 1:4-6; Pe1 1:19, Pe1 1:20; Rev 13:8
Geneva 1599
25:34 Then shall the King say unto them on his right hand, Come, ye (f) blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
(f) Blessed and happy, upon whom my Father has most abundantly bestowed his benefits.
John Gill
25:34 Then shall the king say unto them on his right hand,.... Before Christ is called "the son of man", now "the king"; who is not only king of saints, but king of the whole world; the king of kings, and lord of lords, the judge of all the earth; he appearing in glory and majesty, sitting on a throne of glory, being attended with his glorious angels, and all nations gathered before him, waiting for the final sentence to be pronounced upon them by him; and who accordingly begins with those on his right hand, his sheep, the chosen, redeemed, and called of God, saying to them,
come. The Arabic version adds, "to me": by such a phrase he sometimes had invited, and encouraged poor sensible sinners: to come and partake of his grace: and here by it he calls the righteous, and bespeaks them in the most tender and endearing manner, and yet with the majesty of a king, and the authority of a judge, to come near unto him, with intrepidity and confidence, and take possession of a glorious kingdom; bestowing on them this high and illustrious character,
ye blessed of my Father: so called, partly because they were his Father's, not only by creation, but by his choice of them to grace and glory, and therefore most happy and blessed; and partly, because, as such a choice shows, they were dear unto him, highly in his favour, and loved by him with an everlasting love; as also, because they were blessed by him as the Father of Christ, and theirs, with all the spiritual blessings of the everlasting covenant in him; with the pardon of their sins, the justification of their persons, the sanctification of their nature, with adoption, and a right unto, and meetness for the eternal inheritance: hence it follows,
inherit the kingdom prepared for you from the foundation of the world. The happiness of the saints, in the other world, is here expressed by a "kingdom", because of the glory, riches, grandeur, and magnificence of it; as it is sometimes by a crown, for the same reason, suitable to their character and dignity, who are made kings and priests by Christ: and is likewise represented as an "inheritance", as it is elsewhere, being not acquired by industry, or obtained by merit; but is the gift of their heavenly Father, and in right of adoption, as the children of God, being made such by his free grace and favour, and denotes the stability and perpetuity of it: and this is said to be prepared, not only appointed and designed in the council purposes, and decrees of God, but got ready; it is a kingdom erected, an inheritance reserved, and a crown of righteousness laid up in heaven; a glory really provided and secured in an everlasting covenant, and that for you: for some, and not others; for the sheep on the right hand, and not the goats on the left; for the peculiar favourites of God, the objects of his love and choice, the redeemed of the Lamb, and that are born of the Spirit; and that for them,
from the foundation of the world. The place itself, where this happiness is to be enjoyed, was actually made on the first day of the creation, when the heavens were formed, and the foundations of the earth were laid, and the glory itself long before. The Ethiopic version here reads, "before the world"; and the Persic, "before the foundation of the world was laid"; and Grotius himself owns, that the phrase is the same as "before the foundation of the world"; and Dr. Hammond's paraphrase is, "before all eternity": for as early were these persons, the beloved, the chosen, and blessed of the Father: so that this glory must be of free grace, and not merit, or owing to any works of righteousness done by men; since it was not only designed and appointed, but prepared and laid up for persons before they had a being, and had done neither good nor evil. The Jews (e) speak of the law being an inheritance for all Israel, from the six days of the creation; but a much more glorious one is here spoken of: nearer to this is what they say (f) that Bathsheba was appointed to be David's wife from the day that the world was created; and add, but the mystery of the thing is, , "the kingdom that is above", which is called by her name. So in 2 Esdras, "the kingdom is already prepared for you":
"Go, and ye shall receive: pray for few days unto you, that they may be shortened: the kingdom is already prepared for you: watch.'' (2 Esdras 2:13).
(e) T. Bab. Sanhedrin, fol. 91. 2. (f) Zohar in Exod. fol. 44. 3.
John Wesley
25:34 Inherit the kingdom - Purchased by my blood, for all who have believed in me with the faith which wrought by love. Prepared for you - On purpose for you. May it not be probably inferred from hence, that man was not created merely to fill up the places of the fallen angels?
Robert Jamieson, A. R. Fausset and David Brown
25:34 Then shall the King--Magnificent title, here for the first and only time, save in parabolical language, given to Himself by the Lord Jesus, and that on the eve of His deepest humiliation! It is to intimate that in then addressing the heirs of the kingdom, He will put on all His regal majesty.
say unto them on his right hand, Come--the same sweet word with which He had so long invited all the weary and heavy laden to come unto Him for rest. Now it is addressed exclusively to such as have come and found rest. It is still, "Come," and to "rest" too; but to rest in a higher style, and in another region.
ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world--The whole story of this their blessedness is given by the apostle, in words which seem but an expression of these: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ; according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love." They were chosen from everlasting to the possession and enjoyment of all spiritual blessings in Christ, and so chosen in order to be holy and blameless in love. This is the holy love whose practical manifestations the King is about to recount in detail; and thus we see that their whole life of love to Christ is the fruit of an eternal purpose of love to them in Christ.
25:3525:35: Զի քաղցեայ՝ եւ ետո՛ւք ինձ ուտել. ծարաւեցի՝ եւ արբուցէք ինձ. օտա՛ր էի՝ եւ ժողովեցէք զիս.
35 որովհետեւ քաղցած էի, եւ ինձ ուտելիք տուիք, ծարաւ էի, եւ ինձ ջուր տուիք՝ խմելու. օտար էի, եւ ինձ ձեր մէջ առաք
35 Վասն զի անօթեցայ եւ ինծի ուտելիք տուիք. ծարաւեցայ ու ինծի խմցուցիք. օտարական էի, զիս ներս առիք.
Զի քաղցեայ, եւ ետուք ինձ ուտել. ծարաւեցի, եւ արբուցէք ինձ. օտար էի, եւ ժողովեցէք զիս:

25:35: Զի քաղցեայ՝ եւ ետո՛ւք ինձ ուտել. ծարաւեցի՝ եւ արբուցէք ինձ. օտա՛ր էի՝ եւ ժողովեցէք զիս.
35 որովհետեւ քաղցած էի, եւ ինձ ուտելիք տուիք, ծարաւ էի, եւ ինձ ջուր տուիք՝ խմելու. օտար էի, եւ ինձ ձեր մէջ առաք
35 Վասն զի անօթեցայ եւ ինծի ուտելիք տուիք. ծարաւեցայ ու ինծի խմցուցիք. օտարական էի, զիս ներս առիք.
zohrab-1805▾ eastern-1994▾ western am▾
25:3535: ибо алкал Я, и вы дали Мне есть; жаждал, и вы напоили Меня; был странником, и вы приняли Меня;
25:35  ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με,
25:35. ἐπείνασα (I-hungered-unto) γὰρ (therefore) καὶ (and) ἐδώκατέ (ye-gave) μοι (unto-me) φαγεῖν, (to-have-had-devoured,"ἐδίψησα (I-thirsted-unto) καὶ (and) ἐποτίσατέ (ye-drinkeed-to) με, (to-me,"ξένος (guested) ἤμην ( I-was ) καὶ (and) συνηγάγετέ (ye-had-led-together) με, (to-me,"
25:35. esurivi enim et dedistis mihi manducare sitivi et dedistis mihi bibere hospes eram et collexistis meFor I was hungry, and you gave me to eat: I was thirsty, and you gave me to drink: I was a stranger, and you took me in:
35. for I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in;
For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:

35: ибо алкал Я, и вы дали Мне есть; жаждал, и вы напоили Меня; был странником, и вы приняли Меня;
25:35  ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με,
25:35. esurivi enim et dedistis mihi manducare sitivi et dedistis mihi bibere hospes eram et collexistis me
For I was hungry, and you gave me to eat: I was thirsty, and you gave me to drink: I was a stranger, and you took me in:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35 и 36. Картина внезапно изменяется, не становясь от этого менее величественною. Царь припоминает Свое прошлое. Он не стыдится Своей прежней бедности и убожества. Слова эти были понятны всем.
Adam Clarke: Commentary on the Bible - 1831
25:35: I was an hungered, and ye gave me meat - Every thing which is done to a follower of Christ, whether it be good or evil, he considers as done to himself, see Mat 25:40; Act 9:4, Act 9:5; Heb 6:10. Of all the fruits of the Spirit, none are mentioned here but those that spring from love, or mercy; because these give men the nearest conformity to God. Jesus had said, Blessed are the merciful, for they shall obtain mercy; and he here shows how this promise shall be fulfilled. The rabbins say: "As often as a poor man presents himself at thy door, the holy blessed God stands at his right hand: if thou give him alms, know that he who stands at his right hand will give thee a reward. But if thou give him not alms, he who stands at his right hand will punish thee." Vaiyikra Rabba, s. 34, fol. 178.
A stranger, and ye took me in - Συνηγαγετε με, ye entertained me: Kypke has fully proved that this is the meaning of the original. Literally, συναγειν signifies to gather together. Strangers are sometimes so destitute as to be ready to perish for lack of food and raiment: a supply of these things keeps their souls and bodies together, which were about to be separated through lack of the necessaries of life. The word may also allude to a provision made for a poor family, which were scattered abroad, perhaps begging their bread, and who by the ministry of benevolent people are collected, relieved, and put in a way of getting their bread. O blessed work! to be the instruments of preserving human life, and bringing comfort and peace into the habitations of the wretched!
While writing this, (Nov. 13, 1798), I hear the bells loudly ringing in commemoration of the birth-day of E. Colson, Esq., a native of this city, (Bristol), who spent a long life and an immense fortune in relieving the miseries of the distressed. His works still praise him in the gates; his name is revered, and his birth-day held sacred, among the inhabitants. Who has heard the bells ring in commemoration of the birth of any deceased hero or king? Of so much more value, in the sight even of the multitude, is a life of public usefulness than one of worldly glory or secular state. But how high must such a person rank in the sight of God, who, when Christ in his representatives was hungry, gave him food; when thirsty, gave him drink; when naked clothed him; when sick and in prison, visited him! Thou blessed of my Father! come. Thou hast been faithful in the unrighteous mammon, and now thou shalt eternally enjoy the true riches.
The Supreme God is represented in the Bhagvat Geeta as addressing mankind, when he had just formed them, thus: "Those who dress their meat but for themselves, eat the bread of sin." Geeta, p. 46.
Albert Barnes: Notes on the Bible - 1834
25:35: I was an hungered - The union between Christ and his people is the most tender and endearing of all connections. It is represented by the closest unions of which we have knowledge, Joh 15:4-6; Eph 5:23-32; Co1 6:15. This is a union - not physical, but moral; a union of feelings, interests, plans, destiny; or, in other words, he and his people have similar feelings, love the same objects, share the same trials, and inherit the same blessedness, Joh 14:19; Rev 3:5, Rev 3:21; Rom 8:17. Hence, he considers favors shown to his people as shown to himself, and will reward them accordingly, Mat 10:40, Mat 10:42. They show attachment to him, and love to his cause. By showing kindness to the poor, the needy, and the sick, they show that they possess his spirit, for he did it when on earth; they evince attachment to him, for he was poor and needy; and they show that they have the proper spirit to outfit them for heaven, Jo1 3:14, Jo1 3:17; Jam 2:1-5; Mar 9:41.
Was a stranger - The word "stranger" means a foreigner or traveler; in our language, one unknown to us. To receive such to the rites of hospitality was, in Eastern countries, where there were few or no public houses, a great virtue. See Gen 18:1-8; Heb 8:2.
Took me in - Into your house. Received me kindly.
Naked - Poorly clothed. Among the Jews they were called "naked" who were clad in poor raiment, or who had on only the "tunic" or inner garment, without any outer garment. See the Mat 5:40 note; also Act 19:16 note; Mar 14:51-52 notes; Job 22:6 note; Isa 58:7 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:35: I was an: Mat 25:40, Mat 10:40-42, Mat 26:11; Deu 15:7-11; Job 29:13-16, Job 31:16-21; Psa 112:5-10; Pro 3:9, Pro 3:10, Pro 11:24, Pro 11:25, Pro 14:21, Pro 14:31, Pro 19:17, Pro 22:9; Ecc 11:1, Ecc 11:2; Isa 58:7-11; Eze 18:7, Eze 18:16; Dan 4:27; Mic 6:8; Mar 14:7; Luk 11:41, Luk 14:12-14; Joh 13:29; Act 4:32, Act 9:36-39, Act 10:31, Act 11:29; Co2 8:1-4, Co2 8:7-9, Co2 9:7-14; Eph 4:28; Ti1 6:17-19; Plm 1:7; Heb 6:10, Heb 13:16; Jam 1:27; Pe1 4:9, Pe1 4:10; Jo1 3:16-19
thirsty: Mat 25:42; Pro 25:21; Rom 12:20
I was a: Mat 25:43; Gen 18:2-8, Gen 19:1-3; Act 16:15; Rom 12:13, Rom 16:23; Ti1 5:10; Heb 13:1-3; Pe1 4:9; Jo3 1:5-8
John Gill
25:35 For I was an hungered and ye gave me meat..... This, and the following, are not mentioned as causes of the kingdom being prepared for them, or of their being entitled to it, or of their being put into the possession of it; but as descriptive of their characters, and as testimonies and evidences of the grace of God in them; by which it appeared, that they were the blessed of his Father, having his special grace vouchsafed unto them; and that they were the children of God, to whom the inheritance of the kingdom belonged, and for whom it was prepared: for what was done by them in time, could never be the cause of what was done for them in eternity, or before, or from the foundation of the world; nor is there any proportion between a kingdom, and such services as here mentioned: and besides, this kingdom is by inheritance, and not, merit; is prepared by God, and not procured by men, and was got ready for them before they had a being; and therefore could not be caused by any actions of theirs: what is here, and in the following instances, said to be done to Christ, is not to be understood of him personally, but mystically, of the members of his body, as he himself explains it, Mt 25:40, and the sense is, that when some of the servants of Christ, ministers, or private Christians, were in distress for want of the necessaries of life, these gracious souls supplied them with food; which to do, especially in a time of persecution, showed not only love to Christ, but great faith in him, and that they were not ashamed of him, and their profession of him, nor of his poor ministers and members; for this was done by them, not as the effect of mere humanity to the poor in general, but as an instance of affection to Christ's poor; and was done for his sake, and because they belonged to him, were preachers of his Gospel, and professors of his name; and therefore was considered as if done to himself personally:
I was thirsty, and ye gave me drink; not gall and vinegar, as the Jews did, but a cup of cold water in the name of a disciple, prophet, and righteous person, and because belonging to Christ: this is taken notice of with acceptance by him; and such shall not lose the reward of grace. The Targumist (g) has a passage which may be compared with this:
"Solomon said, by a spirit of prophecy from before the Lord; the Lord of the world shall say to all the righteous in the presence of everyone, go taste, with joy, thy bread which is returned unto thee, for thy bread which thou hast given to the poor and needy, who were hungry; and drink with a good heart the wine which is laid up for thee in paradise, instead of thy wine, which thou hast mingled for the poor and needy, who were thirsty; for, lo! now are thy works accepted before the Lord.
I was a stranger, and ye took me in, or "gathered me": an Hebraism; see 2Kings 11:27, and the Septuagint there. Such servants of Christ as were obliged to quit their habitations through the violence of persecution, and were scattered abroad, or went about preaching the Gospel; such were by these righteous ones taken into their houses, and provided for with food and lodging, and every convenience of life; as they were by Gaius, and others,
(g) Zohar in Eccl. ix. 7.
John Wesley
25:35 I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink - All these works of outward mercy suppose faith and love, and must needs he accompanied with works of spiritual mercy. But works of this kind the Judge could not mention in the same manner. He could not say, I was in error, and ye recalled me to the truth; I was in sin, and ye brought me to repentance. In prison - Prisoners need to be visited above all others, as they are commonly solitary and forsaken by the rest of the world.
Robert Jamieson, A. R. Fausset and David Brown
25:35 For I was an hungered . . . thirsty . . . a stranger, &c.
25:3625:36: մերկ՝ եւ զգեցուցէք զիս. հիւանդ էի՝ եւ տեսէք զիս. ՚ի բանտի էի՝ եւ եկի՛ք առ իս[479]։ [479] Յօրինակին պակասէր. Զիս. հիւանդ էի՝ եւ տեսէք զիս։
36 մերկ էի, եւ ինձ հագցրիք, հիւանդ էի, եւ ինձ տեսնելու եկաք, բանտում էի, եւ ինձ այցի եկաք”
36 Մերկ էի, զիս հագուեցուցիք. հիւանդ էի, ինծի տես եկաք. բանտի մէջ էի, ինծի եկաք’։
մերկ` եւ զգեցուցէք զիս. հիւանդ էի, եւ տեսէք զիս. ի բանտի էի, եւ եկիք առ իս:

25:36: մերկ՝ եւ զգեցուցէք զիս. հիւանդ էի՝ եւ տեսէք զիս. ՚ի բանտի էի՝ եւ եկի՛ք առ իս[479]։
[479] Յօրինակին պակասէր. Զիս. հիւանդ էի՝ եւ տեսէք զիս։
36 մերկ էի, եւ ինձ հագցրիք, հիւանդ էի, եւ ինձ տեսնելու եկաք, բանտում էի, եւ ինձ այցի եկաք”
36 Մերկ էի, զիս հագուեցուցիք. հիւանդ էի, ինծի տես եկաք. բանտի մէջ էի, ինծի եկաք’։
zohrab-1805▾ eastern-1994▾ western am▾
25:3636: был наг, и вы одели Меня; был болен, и вы посетили Меня; в темнице был, и вы пришли ко Мне.
25:36  γυμνὸς καὶ περιεβάλετέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με.
25:36. γυμνὸς (stripped) καὶ (and) περιεβάλετέ (ye-had-casted-about) με, (to-me,"ἠσθένησα (I-un-vigored-unto) καὶ (and) ἐπεσκέψασθέ ( ye-scouted-upon ) με, (to-me,"ἐν (in) φυλακῇ (unto-a-guarding) ἤμην ( I-was ) καὶ (and) ἤλθατε (ye-had-came) πρός (toward) με. (to-me)
25:36. nudus et operuistis me infirmus et visitastis me in carcere eram et venistis ad meNaked, and you covered me: sick, and you visited me: I was in prison, and you came to me.
36. naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me:

36: был наг, и вы одели Меня; был болен, и вы посетили Меня; в темнице был, и вы пришли ко Мне.
25:36  γυμνὸς καὶ περιεβάλετέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με.
25:36. nudus et operuistis me infirmus et visitastis me in carcere eram et venistis ad me
Naked, and you covered me: sick, and you visited me: I was in prison, and you came to me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:36: I was sick, and ye visited me - Relieving the strangers, and visiting the sick, were in high estimation among the Jews. One of their sayings on this head is worthy of notice: "He who neglects to visit the sick is like him who has shed blood." That is, as he has neglected, when it was in his power, to preserve life, he is as guilty in the sight of the Lord as he is who has committed murder. See Kypke in loco.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:36: Naked: Job 31:19, Job 31:20; Luk 3:11; Jam 2:14-16
was sick: Mat 25:43; Eze 34:4; Act 20:35, Act 28:8, Act 28:9; Jam 1:27, Jam 5:14, Jam 5:15
I was in: Phi 4:10-14; Ti2 1:16-18; Heb 10:34, Heb 13:3
John Gill
25:36 Naked, and ye clothed me,.... For in such a condition sometimes are the dear children of God, and members of Christ; see 1Cor 4:11, when others, who, Dorcas like, have made coats and garments for them, and clothed them with them; and which will be shown another day, or taken notice of as the fruits, and so evidences of the grace of God in them,
I was sick, and ye visited me, or "looked after me", or "over me": or, as the Persic version renders it, ye had the care of me; and which is the true sense and import of the word: for it not only intends visits paid to sick persons in a Christian manner, relieving them with their substance, giving good advice, or speaking comfortable words to them; but attending them, and waiting on them, and doing such things for them which, in their weak state, they are not capable of doing for themselves. Visiting of the sick was reckoned, by the Jews, a very worthy action: they speak great things of it, and as what will be highly rewarded hereafter,
"Six things, (they say (h),) a man eats the fruit of them in this world, and there is a stable portion for him in the world to come:
and the two first of them are, "the taking in of travellers", or "strangers", which is mentioned in the preceding verse, and , "visiting the sick". One of their Rabbins (i) says,
"he that does not visit the sick, is as if he shed blood: says another, he that visits the sick is the cause of his living; and he that does not visit the sick, is the cause of his death: and, says a third, whoever visits the sick shall be preserved from the damnation of hell.
I was in prison, and ye came unto me: which has been often the lot of the saints, as it was frequently of the Apostle Paul, who had this respect shown him by many of the people of God, as by the house of Onesiphorus, and by Epaphroditus, who brought him a present from the Philippians, when in bonds; and which will be remembered another day,
(h) T. Bab. Sabbat, fol, 127. (i) T. Bab. Nedarim, fol. 40. 1. Vid. Maimon. Hilch. Ebel, c. 14. sect. 4, 5, 6.
Robert Jamieson, A. R. Fausset and David Brown
25:36 Naked . . . sick . . . prison, and ye came unto me.
25:3725:37: Յայնժամ պատասխանի տացեն նմա արդարքն եւ ասասցեն. Տէր՝ ե՞րբ տեսաք զքեզ քաղցեալ՝ եւ կերակրեցաք. կամ ծարաւի՝ եւ արբուցաք[480]. [480] Ոմանք. Պատասխանի տայցեն նմա։
37 Այն ժամանակ արդարները պիտի պատասխանեն նրան ու ասեն. “Տէ՛ր, ե՞րբ տեսանք քեզ քաղցած ու կերակրեցինք, կամ՝ ծարաւ եւ ջուր տուեցինք
37 Այն ատեն արդարները անոր պատասխան պիտի տան ու ըսեն. ‘Տէ՜ր, ե՞րբ քեզ անօթեցած տեսանք ու կերակրեցինք, կամ ծարաւած՝ ու խմցուցինք.
Յայնժամ պատասխանի տացեն նմա արդարքն եւ ասասցեն. Տէր, ե՞րբ տեսաք զքեզ քաղցեալ, եւ կերակրեցաք. կամ ծարաւի` եւ արբուցաք:

25:37: Յայնժամ պատասխանի տացեն նմա արդարքն եւ ասասցեն. Տէր՝ ե՞րբ տեսաք զքեզ քաղցեալ՝ եւ կերակրեցաք. կամ ծարաւի՝ եւ արբուցաք[480].
[480] Ոմանք. Պատասխանի տայցեն նմա։
37 Այն ժամանակ արդարները պիտի պատասխանեն նրան ու ասեն. “Տէ՛ր, ե՞րբ տեսանք քեզ քաղցած ու կերակրեցինք, կամ՝ ծարաւ եւ ջուր տուեցինք
37 Այն ատեն արդարները անոր պատասխան պիտի տան ու ըսեն. ‘Տէ՜ր, ե՞րբ քեզ անօթեցած տեսանք ու կերակրեցինք, կամ ծարաւած՝ ու խմցուցինք.
zohrab-1805▾ eastern-1994▾ western am▾
25:3737: Тогда праведники скажут Ему в ответ: Господи! когда мы видели Тебя алчущим, и накормили? или жаждущим, и напоили?
25:37  τότε ἀποκριθήσονται αὐτῶ οἱ δίκαιοι λέγοντες, κύριε, πότε σε εἴδομεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν;
25:37. τότε (To-the-one-which-also) ἀποκριθήσονται (they-shall-be-separated-off) αὐτῷ (unto-it) οἱ (the-ones) δίκαιοι ( course-belonged ) λέγοντες ( forthing ,"Κύριε, (Authority-belonged) πότε (whither-also) σε (to-thee) εἴδαμεν (we-saw) πεινῶντα (to-hungering-unto) καὶ (and) ἐθρέψαμεν, (we-nourished,"ἢ (or) διψῶντα (to-thirsting-unto) καὶ (and) ἐποτίσαμεν; (we-drinkeed-to?"
25:37. tunc respondebunt ei iusti dicentes Domine quando te vidimus esurientem et pavimus sitientem et dedimus tibi potumThen shall the just answer him, saying: Lord, when did we see thee hungry and fed thee: thirsty and gave thee drink?
37. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or athirst, and gave thee drink?
Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed [thee]? or thirsty, and gave [thee] drink:

37: Тогда праведники скажут Ему в ответ: Господи! когда мы видели Тебя алчущим, и накормили? или жаждущим, и напоили?
25:37  τότε ἀποκριθήσονται αὐτῶ οἱ δίκαιοι λέγοντες, κύριε, πότε σε εἴδομεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν;
25:37. tunc respondebunt ei iusti dicentes Domine quando te vidimus esurientem et pavimus sitientem et dedimus tibi potum
Then shall the just answer him, saying: Lord, when did we see thee hungry and fed thee: thirsty and gave thee drink?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:37: Lord, when saw we thee an hungered, etc. - This barbarous expression, an hungered, should be banished out of the text, wheresoever it occurs, and the simple word hungry substituted for it. Whatever is done for Christ's sake, is done through Christ's grace; and he who does the work attributes to Jesus both the will and the power by which the work was done, and seeks and expects the kingdom of heaven not as a reward, but as a gift of pure unmerited mercy. Yet, while workers together with his grace, God attributes to them that which they do through his influence, as if they had done it independently of him. God has a right to form what estimate he pleases of the works wrought through himself: but man is never safe except when he attributes all to his Maker.
Albert Barnes: Notes on the Bible - 1834
25:37: Then shall the righteous ... - This answer is indicative of humility - a deep sense of their being unworthy such commendation. They will feel that their poor acts of kindness have come so far short of what they should have been that they have no claim to praise or reward. It is not, however, to be supposed that in the day of judgment this will be actually "said" by the righteous, but that this would be a proper expression of their feelings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:37: when: Mat 6:3; Ch1 29:14; Pro 15:33; Isa 64:6; Co1 15:10; Pe1 5:5, Pe1 5:6
John Gill
25:37 Then shall the righteous answer him,.... From whence it appears, that only such shall be at the right hand of Christ, who are righteous persons, who have the righteousness of Christ imputed to them; and, in consequence of which, are created anew unto righteousness and true holiness; and, under the influence of divine grace, live soberly, righteously, and godly: and those, upon hearing such works ascribed unto them, will, with wonder and astonishment, reply,
saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? which answer arises partly from not attending to, or thoroughly understanding the words of Christ, which they seem to take in such sense, as if he meant these things were personally done to him; whereas the far greater part of them had never seen him in the flesh, and much less in such circumstances as required such things to be done to him; and partly from surprise and astonishment, that he should take notice of such mean actions, and so highly extol them, and graciously reward them; as also from a forgetfulness of them, their left hand not knowing what their right hand had done: which shows, that they had put no confidence in their works, or depended upon them for their justification before God, and acceptance, with him; these were out of sight, and mind; their only trust being in the person, blood, righteousness, and sacrifice of Christ.
John Wesley
25:37 Then shall the righteous answer - It cannot be, that either the righteous or the wicked should answer in these very words. What we learn herefrom is, that neither of them have the same estimation of their own works as the Judge hath.
Robert Jamieson, A. R. Fausset and David Brown
25:37 Then shall the righteous answer him, &c.
25:3825:38: ե՞րբ տեսաք զքեզ օտար՝ եւ ժողովեցաք, կամ մերկ՝ եւ զգեցուցաք։
38 ե՞րբ տեսանք քեզ օտար եւ մեր մէջ առանք, կամ՝ մերկ եւ հագցրինք
38 Ե՞րբ քեզ օտարական տեսանք եւ ներս առինք, կամ մերկ՝ ու հագուեցուցինք.
ե՞րբ տեսաք զքեզ օտար, եւ ժողովեցաք, կամ մերկ` եւ զգեցուցաք:

25:38: ե՞րբ տեսաք զքեզ օտար՝ եւ ժողովեցաք, կամ մերկ՝ եւ զգեցուցաք։
38 ե՞րբ տեսանք քեզ օտար եւ մեր մէջ առանք, կամ՝ մերկ եւ հագցրինք
38 Ե՞րբ քեզ օտարական տեսանք եւ ներս առինք, կամ մերկ՝ ու հագուեցուցինք.
zohrab-1805▾ eastern-1994▾ western am▾
25:3838: когда мы видели Тебя странником, и приняли? или нагим, и одели?
25:38  πότε δέ σε εἴδομεν ξένον καὶ συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν;
25:38. πότε (Whither-also) δέ (moreover) σε (to-thee) εἴδαμεν (we-saw) ξένον (to-guested) καὶ (and) συνηγάγομεν, (we-had-led-together,"ἢ (or) γυμνὸν (to-stripped) καὶ (and) περιεβάλομεν; (we-had-casted-about?"
25:38. quando autem te vidimus hospitem et colleximus te aut nudum et cooperuimusOr when did we see thee a stranger and took thee in? Or naked and covered thee?
38. And when saw we thee a stranger, and took thee in? or naked, and clothed thee?
When saw we thee a stranger, and took [thee] in? or naked, and clothed:

38: когда мы видели Тебя странником, и приняли? или нагим, и одели?
25:38  πότε δέ σε εἴδομεν ξένον καὶ συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν;
25:38. quando autem te vidimus hospitem et colleximus te aut nudum et cooperuimus
Or when did we see thee a stranger and took thee in? Or naked and covered thee?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
25:38 When saw we thee a stranger, and took thee in?.... As they had never seen him hungry and thirsty, in his own person, though he was both in the days of his flesh, and were ministered to, both by angels, and by good women out of their substance; so they had never seen him a stranger, and took him into their houses; yet they had, seen him hungry and thirsty, and as a stranger in his members, and had done these good offices to him in them, and to them for his sake:
or naked, and clothed thee? for so Christ in person never was, until stripped of his raiment by the soldiers, and officers; but they had seen many of his poor saints without clothing, and had covered their nakedness.
25:3925:39: Ե՞րբ տեսաք զքեզ հիւանդ՝ կամ ՚ի բանտի, եւ եկաք առ քեզ։
39 ե՞րբ տեսանք քեզ հիւանդ կամ բանտի մէջ ու եկանք քեզ այցի”
39 Ե՞րբ քեզ հիւանդ կամ բանտի մէջ տեսանք ու քեզի եկանք’։
Ե՞րբ տեսաք զքեզ հիւանդ կամ ի բանտի, եւ եկաք առ քեզ:

25:39: Ե՞րբ տեսաք զքեզ հիւանդ՝ կամ ՚ի բանտի, եւ եկաք առ քեզ։
39 ե՞րբ տեսանք քեզ հիւանդ կամ բանտի մէջ ու եկանք քեզ այցի”
39 Ե՞րբ քեզ հիւանդ կամ բանտի մէջ տեսանք ու քեզի եկանք’։
zohrab-1805▾ eastern-1994▾ western am▾
25:3939: когда мы видели Тебя больным, или в темнице, и пришли к Тебе?
25:39  πότε δέ σε εἴδομεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε;
25:39. πότε (Whither-also) δέ (moreover) σε (to-thee) εἴδομεν (we-had-seen) ἀσθενοῦντα (to-un-vigoring-unto) ἢ (or) ἐν (in) φυλακῇ (unto-a-guarding) καὶ (and) ἤλθομεν (we-had-came) πρός (toward) σε; (to-thee?"
25:39. aut quando te vidimus infirmum aut in carcere et venimus ad teOr when did we see thee sick or in prison and came to thee?
39. And when saw we thee sick, or in prison, and came unto thee?
Or when saw we thee sick, or in prison, and came unto thee:

39: когда мы видели Тебя больным, или в темнице, и пришли к Тебе?
25:39  πότε δέ σε εἴδομεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε;
25:39. aut quando te vidimus infirmum aut in carcere et venimus ad te
Or when did we see thee sick or in prison and came to thee?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
25:39 Or when saw we thee sick, or in prison, and came unto thee? For though he bore the sicknesses of his people, yet we never read of his being sick himself, nor was he ever cast into prison; but this has been the case of many of his servants, as John the Baptist, Peter, and Paul, and multitudes of others, who have been tenderly and affectionately used by their fellow Christians.
25:4025:40: Պատասխանի՛ տացէ Թագաւորն՝ եւ ասասցէ ցնոսա. Ամէն ասե՛մ ձեզ. Որովհետեւ արարէք միում յեղբարցս այսոցիկ փոքրկանց՝ ինձ արարէք[481]։ [481] Յօրինակին. Թագաւորն՝ եւ ասէ ցնոսա։ Ոմանք. Յեղբարցս յայսոցիկ։
40 Թագաւորը պիտի պատասխանի ու ասի նրանց. “Ճշմարիտ եմ ասում ձեզ, քանի որ իմ այս փոքր եղբայրներից մէկին արեցիք այդ՝ ի՛նձ համար արեցիք”
40 Թագաւորը պատասխան տալով պիտի ըսէ անոնց. ‘Ճշմարիտ կ’ըսեմ ձեզի, քանի որ իմ այս եղբայրներէս ամենէն պզտիկներէն մէկուն ըրիք, ինծի ըրիք’։
Պատասխանի տացէ Թագաւորն եւ ասասցէ ցնոսա. Ամէն ասեմ ձեզ. Որովհետեւ արարէք միում յեղբարցս այսոցիկ փոքրկանց` ինձ արարէք:

25:40: Պատասխանի՛ տացէ Թագաւորն՝ եւ ասասցէ ցնոսա. Ամէն ասե՛մ ձեզ. Որովհետեւ արարէք միում յեղբարցս այսոցիկ փոքրկանց՝ ինձ արարէք[481]։
[481] Յօրինակին. Թագաւորն՝ եւ ասէ ցնոսա։ Ոմանք. Յեղբարցս յայսոցիկ։
40 Թագաւորը պիտի պատասխանի ու ասի նրանց. “Ճշմարիտ եմ ասում ձեզ, քանի որ իմ այս փոքր եղբայրներից մէկին արեցիք այդ՝ ի՛նձ համար արեցիք”
40 Թագաւորը պատասխան տալով պիտի ըսէ անոնց. ‘Ճշմարիտ կ’ըսեմ ձեզի, քանի որ իմ այս եղբայրներէս ամենէն պզտիկներէն մէկուն ըրիք, ինծի ըրիք’։
zohrab-1805▾ eastern-1994▾ western am▾
25:4040: И Царь скажет им в ответ: истинно говорю вам: так как вы сделали это одному из сих братьев Моих меньших, то сделали Мне.
25:40  καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς, ἀμὴν λέγω ὑμῖν, ἐφ᾽ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε.
25:40. καὶ (And) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) βασιλεὺς (a-ruler-of) ἐρεῖ (it-shall-utter) αὐτοῖς (unto-them,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ἐφ' (upon) ὅσον (to-which-a-which) ἐποιήσατε (ye-did-unto) ἑνὶ (unto-one) τούτων (of-the-ones-these) τῶν (of-the-ones) ἀδελφῶν ( of-brethrened ) μου (of-me) τῶν (of-the-ones) ἐλαχίστων , ( of-most-lackened ,"ἐμοὶ (unto-ME) ἐποιήσατε. (ye-did-unto)
25:40. et respondens rex dicet illis amen dico vobis quamdiu fecistis uni de his fratribus meis minimis mihi fecistisAnd the king answering shall say to them: Amen I say to you, as long as you did it to one of these my least brethren, you did it to me.
40. And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye did it unto one of these my brethren, these least, ye did it unto me.
And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done [it] unto one of the least of these my brethren, ye have done [it] unto me:

40: И Царь скажет им в ответ: истинно говорю вам: так как вы сделали это одному из сих братьев Моих меньших, то сделали Мне.
25:40  καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς, ἀμὴν λέγω ὑμῖν, ἐφ᾽ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε.
25:40. et respondens rex dicet illis amen dico vobis quamdiu fecistis uni de his fratribus meis minimis mihi fecistis
And the king answering shall say to them: Amen I say to you, as long as you did it to one of these my least brethren, you did it to me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:40: Inasmuch as ye have done it unto one of the least of these my brethren - The meanest follower of Christ is acknowledged by him as his brother! What infinite condescension! Those, whom many would scorn to set with the dogs of their flock, are brothers and sisters of the blessed Jesus, and shall soon be set among the princes of his people.
Albert Barnes: Notes on the Bible - 1834
25:40: One of the least of these - One of the obscurest, the least known, the poorest, the most despised and afflicted.
My brethren - Either those who are Christians, whom he condescends to call brethren, or those who are afflicted, poor, and persecuted, who are his brethren and companions in suffering, and who suffer as he did on earth. See Heb 2:11; Mat 12:50. How great is the condescension and kindness of the Judge of the world, thus to reward our actions, and to consider what we have done to the poor as done to him!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:40: the King: Mat 25:34; Pro 25:6, Pro 25:7
Inasmuch: Mat 10:42; Sa2 9:1, Sa2 9:7; Pro 14:31, Pro 19:17; Mar 9:41; Joh 19:26, Joh 19:27, Joh 21:15-17; Co1 16:21, Co1 16:22; Co2 4:5, Co2 5:14, Co2 5:15, Co2 8:7-9; Gal 5:6, Gal 5:13, Gal 5:22; Th1 4:9, Th1 4:10; Pe1 1:22; Jo1 3:14-19, Jo1 4:7-12, Jo1 4:20, Jo1 4:21, Jo1 5:1, Jo1 5:2
the least: Mat 12:49, Mat 12:50, Mat 18:5, Mat 18:6, Mat 18:10, Mat 28:10; Mar 3:34, Mar 3:35; Joh 20:17; Heb 2:11-15, Heb 6:10
ye have done it unto me: Act 9:4, Act 9:5; Eph 5:30
John Gill
25:40 And the king shall answer, and say unto them,.... Christ, though a king, and now appearing in great glory and majesty, yet such will be his goodness and condescension, as to return an answer to the queries of his people; blushing and astonished at his notice of their poor services, which they know to be so imperfect, and are always ready to own themselves unprofitable servants; and this he will do in the following manner:
verily I say unto you; a way of speaking often used by him, when here on earth, when he, in the strongest manner, would asseverate anything as truth, and remove all doubt and hesitation about it,
Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me: which is to be understood, not in so limited a sense, as to regard only the apostles, and the least of them, for these were not the only brethren of Christ; nor in so large a sense, as to include all in human nature; but the saints only, the children of God, and household of faith: for though acts of charity and humanity are to be done to all men, yet especially to these; and indeed, these only can be considered as the brethren of Christ, who are born of God, and do the will of Christ; for such he accounts his mother, brethren, and sisters; and who are not only of the same human nature, but in the same covenant with him, and the sons of God, not by nature, as he is the Son of God, but by adoption, and so are heirs of God, and joint-heirs with Christ: now he that does any of the above acts of kindness to these "brethren" of Christ, and because they stand in such a relation to him, even the "least" of them: though he is not an apostle, or a martyr, or a preacher of the Gospel, or has any considerable gifts and abilities for usefulness, but is a weak believer in spiritual things, as well as poor in temporal things; and though it is but to "one" of these opportunity and circumstances not allowing it to be done to more; yet as such is the humility and condescension of this great king, as to account such mean persons his brethren; such also is his grace and goodness, as to reckon every instance of kindness and respect shown to them, as done to himself in person; and will take notice of it, accept and reward it, as if it had been so done.
John Wesley
25:40 Inasmuch as ye did it to one of the least of these my brethren, ye did it to me - What encouragement is here to assist the household of faith? But let us likewise remember to do good to all men.
Robert Jamieson, A. R. Fausset and David Brown
25:40 And the King shall answer and say unto them, Verily I say unto you, &c.--Astonishing dialogue this between the King, from the Throne of His glory, and His wondering people! "I was an hungered, and ye gave Me meat," &c.--"Not we," they reply. "We never did that, Lord: We were born out of due time, and enjoyed not the privilege of ministering unto Thee." "But ye did it to these My brethren, now beside you, when cast upon your love." "Truth, Lord, but was that doing it to Thee? Thy name was indeed dear to us, and we thought it a great honor to suffer shame for it. When among the destitute and distressed we discerned any of the household of faith, we will not deny that our hearts leapt within us at the discovery, and when their knock came to our dwelling, our bowels were moved, as though 'our Beloved Himself had put in His hand by the hole of the door.' Sweet was the fellowship we had with them, as if we had 'entertained angels unawares'; all difference between giver and receiver somehow melted away under the beams of that love of Thine which knit us together; nay, rather, as they left us with gratitude for our poor givings, we seemed the debtors--not they. But, Lord, were we all that time in company with Thee? . . . Yes, that scene was all with Me," replies the King--"Me in the disguise of My poor ones. The door shut against Me by others was opened by you--'Ye took Me in.' Apprehended and imprisoned by the enemies of the truth, ye whom the truth had made free sought Me out diligently and found Me; visiting Me in My lonely cell at the risk of your own lives, and cheering My solitude; ye gave Me a coat, for I shivered; and then I felt warm. With cups of cold water ye moistened My parched lips; when famished with hunger ye supplied Me with crusts, and my spirit revived--"YE DID IT UNTO ME." What thoughts crowd upon us as we listen to such a description of the scenes of the Last Judgment! And in the light of this view of the heavenly dialogue, how bald and wretched, not to say unscriptural, is that view of it to which we referred at the outset, which makes it a dialogue between Christ and heathens who never heard of His name, and of course never felt any stirrings of His love in their hearts! To us it seems a poor, superficial objection to the Christian view of this scene, that Christians could never be supposed to ask such questions as the "blessed of Christ's Father" are made to ask here. If there were any difficulty in explaining this, the difficulty of the other view is such as to make it, at least, insufferable. But there is no real difficulty. The surprise expressed is not at their being told that they acted from love to Christ, but that Christ Himself was the Personal Object of all their deeds: that they found Him hungry, and supplied Him with food: that they brought water to Him, and slaked His thirst; that seeing Him naked and shivering, they put warm clothing upon Him, paid Him visits when lying in prison for the truth, and sat by His bedside when laid down with sickness. This is the astonishing interpretation which Jesus says "the King" will give to them of their own actions here below. And will any Christian reply, "How could this astonish them? Does not every Christian know that He does these very things, when He does them at all, just as they are here represented?" Nay, rather, is it conceivable that they should not be astonished, and almost doubt their own ears, to hear such an account of their own actions upon earth from the lips of the Judge? And remember, that Judge has come in His glory, and now sits upon the throne of His glory, and all the holy angels are with Him; and that it is from those glorified Lips that the words come forth, "Ye did all this unto ME." Oh, can we imagine such a word addressed to ourselves, and then fancy ourselves replying, "Of course we did--To whom else did we anything? It must be others than we that are addressed, who never knew, in all their good deeds, what they were about?" Rather, can we imagine ourselves not overpowered with astonishment, and scarcely able to credit the testimony borne to us by the King?
25:4125:41: Յայնժամ ասասցէ՛ եւ ցայնոսիկ՝ որ ընդ ահեկէն իցեն. Երթա՛յք յինէն՝ ա՛նիծեալք ՚ի հուրն յաւիտենական, որ պատրաստեալ է Սատանայի՛ եւ հրեշտակաց նորա։
41 Այն ժամանակ նա պիտի ասի նրանց, որ իր ձախին են. “Անիծեալնե՛ր, գնացէ՛ք ինձնից յաւիտենական կրակը, որ պատրաստուած է սատանայի եւ իր հրեշտակների համար
41 Այն ատեն ձախ կողմը եղողներուն ալ պիտի ըսէ. ‘Մէկդի գացէք ինձմէ, անի՛ծեալներ, յաւիտենական կրակին մէջ՝ որ պատրաստուած է Սատանային ու իր հրեշտակներուն։
Յայնժամ ասասցէ եւ ցայնոսիկ որ ընդ ահեկէն իցեն. Երթայք յինէն, անիծեալք, ի հուրն յաւիտենական, որ պատրաստեալ է Սատանայի եւ հրեշտակաց նորա:

25:41: Յայնժամ ասասցէ՛ եւ ցայնոսիկ՝ որ ընդ ահեկէն իցեն. Երթա՛յք յինէն՝ ա՛նիծեալք ՚ի հուրն յաւիտենական, որ պատրաստեալ է Սատանայի՛ եւ հրեշտակաց նորա։
41 Այն ժամանակ նա պիտի ասի նրանց, որ իր ձախին են. “Անիծեալնե՛ր, գնացէ՛ք ինձնից յաւիտենական կրակը, որ պատրաստուած է սատանայի եւ իր հրեշտակների համար
41 Այն ատեն ձախ կողմը եղողներուն ալ պիտի ըսէ. ‘Մէկդի գացէք ինձմէ, անի՛ծեալներ, յաւիտենական կրակին մէջ՝ որ պատրաստուած է Սատանային ու իր հրեշտակներուն։
zohrab-1805▾ eastern-1994▾ western am▾
25:4141: Тогда скажет и тем, которые по левую сторону: идите от Меня, проклятые, в огонь вечный, уготованный диаволу и ангелам его:
25:41  τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων, πορεύεσθε ἀπ᾽ ἐμοῦ [οἱ] κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῶ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ·
25:41. τότε (To-the-one-which-also) ἐρεῖ (it-shall-utter) καὶ (and) τοῖς (unto-the-ones) ἐξ (out) εὐωνύμων ( of-goodly-named ," Πορεύεσθε ( Ye-should-traverse-of ) ἀπ' (off) ἐμοῦ (of-ME," κατηραμένοι ( having-had-come-to-be-down-cursed-unto ,"εἰς (into) τὸ (to-the-one) πῦρ (to-a-fire) τὸ (to-the-one) αἰώνιον (to-aged-belonged) τὸ (to-the-one) ἡτοιμασμένον (to-having-had-come-to-be-readied-to) τῷ (unto-the-one) διαβόλῳ (unto-casted-through) καὶ (and) τοῖς (unto-the-ones) ἀγγέλοις (unto-messengers) αὐτοῦ: (of-it)
25:41. tunc dicet et his qui a sinistris erunt discedite a me maledicti in ignem aeternum qui paratus est diabolo et angelis eiusThen he shall say to them also that shall be on his left hand: Depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels.
41. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels:
Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

41: Тогда скажет и тем, которые по левую сторону: идите от Меня, проклятые, в огонь вечный, уготованный диаволу и ангелам его:
25:41  τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων, πορεύεσθε ἀπ᾽ ἐμοῦ [οἱ] κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῶ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ·
25:41. tunc dicet et his qui a sinistris erunt discedite a me maledicti in ignem aeternum qui paratus est diabolo et angelis eius
Then he shall say to them also that shall be on his left hand: Depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41 Здесь обращает на себя особенное внимание слово kathramenoi — проклятые. Оно происходит от ara или arh — молитва, просьба; в греческом эпосе и у поэтов употребляется в смысле несчастье, бедствие, кара, наказание от богов. У греков была даже богиня проклятия и смерти, которая так и называлась. В Новом Завете слово katara и katarasqai употреблено несколько раз, и всегда, по-видимому, как противоположное eulogia — благословение (Мф V:44; Мк XIII:21; Лк VI:28; Иак III:9, 10; 2 Пет II:14; Рим XII:14; Гал III:10, 13; Евр VI:8), как и в настоящем месте (подробности см. у Кремера под ara и katara, Worterb. с. 156 сл.). Таким образом, словом «проклятые» означаются здесь такие люди, которым сказано было слово, навлекающее на них бедствия, гибель, смерть и «огонь вечный». Проклятие следует понимать здесь в смысле осуждения. Но обращают внимание, что формально проклятие здесь не приписывается Богу-Отцу и «проклятие произносится как бы в безличной форме». Под выражением «огонь вечный, уготованный диаволу и ангелам», как и в других местах Нового Завета, может быть, не разумеется вещественный огонь, а просто мучения, которые будут вечными (ср. Иуд VII).
Adam Clarke: Commentary on the Bible - 1831
25:41: Depart from me, ye cursed - Or, Ye cursed! depart. - These words are the address of the king to the sinners; and contain the reason why they are to be separated from blessedness: Ye are cursed, because ye have sinned, and would not come unto me that ye might have life. - No work of piety has proceeded from your hand, because the carnal mind, which is enmity against me, reigned in your heart; and ye would not have me to reign over you. Depart! this includes what some have termed the punishment of loss or privation. Ye cannot, ye, shall not be united to me - Depart! O terrible word! and yet a worse is to come.
Into everlasting fire - This is the punishment of sense. Ye shall not only be separated from me, but ye shall be tormented, awfully, everlastingly tormented in that place of separation.
Prepared for the devil and his angels - The devil and his angels sinned before the creation of the world, and the place of torment was then prepared for them: it never was designed for human souls; but as the wicked are partakers with the devil and his angels in their iniquities, in their rebellion against God, so it is right that they should be sharers with them in their punishment. We see here, plainly, why sinners are destroyed, not because there was no salvation for them, but because they neglected to receive good, and do good. As they received not the Christ who was offered to them, so they could not do the work of righteousness which was required of them. They are cursed, because they refused to be blessed; and they are damned, because they refused to be saved.
Albert Barnes: Notes on the Bible - 1834
25:41: On the left hand - The wicked.
Ye cursed - That is, you who are devoted to destruction, whose characters deserve everlasting punishment, and who are about to enter into it. "To curse" is the opposite of "to bless." It implies a negation of all the blessings of heaven, and a positive infliction of eternal sufferings.
Everlasting fire - "Fire," here, is used to denote punishment. The image is employed to express extreme suffering, as a death by burning is one of the most horrible that can be conceived. The image was taken, probably, from the fires burning in the Valley of Hinnom. See the notes at Mat 5:22. It has been asked whether the wicked will be burned in literal fire, and the common impression has been that they will be. Respecting that, however, it is to be observed:
1. that the main truth intended to be taught refers not to the manner of suffering, but to the certainty and intensity of it.
2. that the design, therefore, was to present an image of terrific and appalling suffering - an image well represented by fire
3. that this image was well known to the Jews Isa 66:24, and therefore expressed the idea in a very strong manner.
4. that all the truth that Christ intended to convey appears to be expressed in the certainty, intensity, and eternity of future torment.
5. that there is no distinct affirmation respecting the mode of that punishment, where the mode was the subject of discourse.
6. that to us it is a subject of comparatively little consequence what will be the mode of punishment.
The fact that the wicked will be eternally punished, cursed of God, should awe every spirit, and lead every man to strive most earnestly to secure his salvation. As, however, the "body" will be raised, it is not unreasonable to suppose that a mode of punishment will be adopted suited to the body - perhaps bearing some analogy to suffering here, in its various forms of flames, and racks, and cold, and heat, and disease, and ungratified desire, and remorse - perhaps the concentration of all earthly woes, all that makes man miserable here, poured upon the naked body and spirit of the wicked in hell foRev_er and ever.
Prepared for the devil - The devil is the prince of evil spirits. This place of punishment was suited for him when he rebelled against God, Jde 1:6; Rev 12:8-9.
His angels - His messengers, his servants, or those angels that he drew off from heaven by his rebellion, and whom he has employed as his "messengers" to do evil. The word may extend also to all his followers - fallen angels or people. There is a remarkable difference between the manner in which the righteous will be addressed, and the wicked. Christ will say to the one that the kingdom was prepared for them; to the other, that the fire was not prepared for "them," but for another race of beings. they will inherit it because they have the same character "as the devil," and are therefore suited to the same place - not because it was originally "prepared for them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:41: them: Mat 25:33
Depart: Mat 7:23; Psa 6:8, Psa 119:115, Psa 139:19; Luk 13:27
ye cursed: Deu 27:15-26, Deu 28:16-68; Psa 119:21; Jer 17:5; Gal 3:10-13; Heb 6:8
everlasting: Mat 25:46, Mat 3:12, Mat 13:40, Mat 13:42, Mat 13:50; Mar 9:43-48; Th2 1:9; Rev 14:10, Rev 14:11, Rev 20:10-15
prepared: Joh 8:44; Rom 9:22, Rom 9:23; Pe2 2:4; Jo1 3:10; Jde 1:6; Rev 12:7-9
John Gill
25:41 Then shall he also say unto them on his left hand,.... The goats, the foolish virgins, and slothful and wicked servants,
depart from me: a like expression is used by him to preachers of the word, and professors of religion, that are mere nominal ones. Mt 7:23 and such are intended here, who professed to be on Christ's side, had been in his visible church, and hoped to have been with him for ever; but having nothing but the lamp of a profession, and some external works to trust to, they are bid to be gone from him; they are banished his presence, which is what is commonly called the punishment of loss; the loss of the presence of God, Father, Son, and Spirit, angels, and saints; and is thought to be greater than the punishment of sense, hereafter expressed. The character given of them, which is the reverse of the former, is,
ye cursed; for having sinned against God, and his righteous law, they are cursed by it, which curses everyone that is under its works, as these were, and do not perfectly fulfil whatsoever it requires; and so were justly rejected of God, and hated by him: and therefore are condemned and sent,
into everlasting fire: by which is meant, the wrath of God; and the phrase expresses the intolerable fierceness of it, and its perpetual continuance; the sense of which, without intermission, will ever be felt in the conscience; and is the punishment of sense, the wicked will for ever endure: it may also intend the pit and prison of hell, where these torments will be for ever inflicted; and so hell is called by the Jews (k), the hell , "eternal fire", or "everlasting burning": and is here said to be
prepared for the devil and his angels; for Satan, or Beelzebub, the prince of devils, and all his principalities and powers under him: it is not said to be prepared for these persons, though it was, and who were foreordained to this condemnation, but for the devil and his angels; showing, that the same punishment will be inflicted on hypocrites and carnal professors, as on the devils themselves; and it is indeed of such, that the devouring fire, and everlasting burnings are spoken, in Is 33:14, to which this passage seems to have some respect; for no where else is mention made of this everlasting fire: it is not said neither when it was prepared. It is a notion of the Jews (l), that the angels were created on the second day; and it should seem by them, that they fell the same day; hence it is a prevailing opinion among them (m), that hell was made on the second day of the creation; though at, other times, they reckon hell among the seven things which were created before the world was (n), and which may be reconciled together: for as heaven, the place of the saints' happiness, was prepared from the foundation of the world, or on the first day of its creation, though the happiness itself was provided long before; so hell, the place of the torments of the devils and wicked, though it was not made or prepared until the second day of the creation, when, according to this opinion, the angels were made and fell; yet the punishment they were to endure there, was appointed before the world was; and so hell is said to.
, "be ordained from eternity", because of their sins (o),
(k) Targum in Isa. xxxiii. 14. (l) Targum Jon. in Gen. i. 26. Pirke Eliezer, c. 4. (m) Targum in Cant. viii. 6. T. Bab. Pesach. fol. 54. 1. Zohar in Gen. fol. 13. 3. & 30. 2. & in Exod. fol. 61. 4. & in Deut. fol. 120. 1. Bereshit Rabba, sect. 4. fol. 4. 1. & sect. 21. fol. 19. 1. Shemot Rabba, sect. 15. fol. 101. 4. Tzeror Hammor, fol. 1. 2. & 121. & 1. 2. & 130. 3. (n) T. Bab. Pesach. fol. 54. 1. & Nedar. fol. 39. 2. Zokar in Lev. fol. 14. 4. Targum Jon. in Gen iii. 24. (o) Targum in Isa. xxx. 33.
John Wesley
25:41 Depart into the everlasting fire, which was prepared for the devil and his angels - Not originally for you: you are intruders into everlasting fire.
Robert Jamieson, A. R. Fausset and David Brown
25:41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, &c.--As for you on the left hand, ye did nothing for Me. I came to you also, but ye knew Me not: ye had neither warm affections nor kind deeds to bestow upon Me: I was as one despised in your eyes." "In our eyes, Lord? We never saw Thee before, and never, sure, behaved we so to Thee." "But thus ye treated these little ones that believe in Me and now stand on My right hand. In the disguise of these poor members of Mine I came soliciting your pity, but ye shut up your bowels of compassion from Me: I asked relief, but ye had none to give Me. Take back therefore your own coldness, your own contemptuous distance: Ye bid Me away from your presence, and now I bid you from Mine--Depart from Me, ye cursed!"
25:4225:42: Զի քաղցեայ՝ եւ ո՛չ ետուք ինձ ուտել, ծարաւեցի՝ եւ ո՛չ արբուցէք զիս.
42 որովհետեւ քաղցած էի, եւ ինձ ուտելիք չտուիք, ծարաւ էի, եւ ինձ ջուր չտուիք
42 Վասն զի անօթեցայ, ինծի ուտելիք չտուիք. ծարաւեցայ, ինծի չխմցուցիք.
Զի քաղցեայ, եւ ոչ ետուք ինձ ուտել. ծարաւեցի, եւ ոչ արբուցէք զիս:

25:42: Զի քաղցեայ՝ եւ ո՛չ ետուք ինձ ուտել, ծարաւեցի՝ եւ ո՛չ արբուցէք զիս.
42 որովհետեւ քաղցած էի, եւ ինձ ուտելիք չտուիք, ծարաւ էի, եւ ինձ ջուր չտուիք
42 Վասն զի անօթեցայ, ինծի ուտելիք չտուիք. ծարաւեցայ, ինծի չխմցուցիք.
zohrab-1805▾ eastern-1994▾ western am▾
25:4242: ибо алкал Я, и вы не дали Мне есть; жаждал, и вы не напоили Меня;
25:42  ἐπείνασα γὰρ καὶ οὐκ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ οὐκ ἐποτίσατέ με,
25:42. ἐπείνασα (I-hungered-unto) γὰρ (therefore) καὶ (and) οὐκ (not) ἐδώκατέ (ye-gave) μοι (unto-me) φαγεῖν, (to-have-had-devoured,"[καὶ] "[and]"ἐδίψησα (I-thirsted-unto) καὶ (and) οὐκ (not) ἐποτίσατέ (ye-drinkeed-to) με, (to-me,"
25:42. esurivi enim et non dedistis mihi manducare sitivi et non dedistis mihi potumFor I was hungry and you gave me not to eat: I was thirsty and you gave me not to drink.
42. for I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:
For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:

42: ибо алкал Я, и вы не дали Мне есть; жаждал, и вы не напоили Меня;
25:42  ἐπείνασα γὰρ καὶ οὐκ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ οὐκ ἐποτίσατέ με,
25:42. esurivi enim et non dedistis mihi manducare sitivi et non dedistis mihi potum
For I was hungry and you gave me not to eat: I was thirsty and you gave me not to drink.
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Adam Clarke: Commentary on the Bible - 1831
25:42: I was an hungered, and ye gave me no meat - I put it in your power to do good, and ye would not. A variety of occasions offered themselves to you, but ye neglected them all, so that my blessings in your hands, not being improved, according to my order, became a curse to you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:42: Mat 25:35, Mat 10:37, Mat 10:38, Mat 12:30; Amo 6:6; Joh 5:23, Joh 8:42-44, Joh 14:21; Co1 16:22; Th2 1:8; Jam 2:15-24; Jo1 3:14-17, Jo1 4:20
John Gill
25:42 For I was an hungered, and ye gave me no meat,.... Hence it appears, that these were such as dwelt among Christians, and professed the Christian name, and yet disregarded the poor members of Christ in distress, when it was in the power of their hands to help them; but when they were hungry and ready to starve for want of food, did not communicate to them for Christ's sake; which showed I that they had no true faith in him, and love to him, and therefore are justly condemned by him; whereas such who never knew Christ, nor any of his people, or any obligation they were under to regard any for Christ's sake, these will never be condemned for the non-performance of these things:
I was thirsty, and ye gave me no drink; as not the least morsel of bread to eat, so not so much as a cup of cold water to drink; which with what follows, are manifest tokens and evidences, that they did not belong to Christ, were not true believers in him, nor had they any real love to him: the grace of God was not in them, and therefore had neither right unto, nor meetness for, the kingdom of heaven; but were righteously banished from the presence of the Lord, and sent to dwell among everlasting burnings; for righteous it was, that such as they who would not show any love to him here, should not dwell with him for ever hereafter.
25:4325:43: օտար էի՝ եւ ո՛չ ժողովեցէք զիս, մերկ էի՝ եւ ո՛չ զգեցուցէք զիս, հիւանդ՝ եւ ՚ի բանտի՝ եւ ո՛չ տեսէք զիս[482]։ [482] Ոմանք. Հիւանդ էի եւ ՚ի բանտի։
43 օտար էի, եւ ինձ ձեր մէջ չառաք, մերկ էի, եւ ինձ չհագցրիք, հիւանդ էի ու բանտի մէջ, եւ ինձ տեսնելու չեկաք”
43 Օտարական էի, զիս ներս չառիք. մերկ էի, զիս չհագուեցուցիք. հիւանդ էի ու բանտի մէջ էի, ինծի տես չեկաք’։
օտար էի, եւ ոչ ժողովեցէք զիս, մերկ էի, եւ ոչ զգեցուցէք զիս, հիւանդ եւ ի բանտի` եւ ոչ տեսէք զիս:

25:43: օտար էի՝ եւ ո՛չ ժողովեցէք զիս, մերկ էի՝ եւ ո՛չ զգեցուցէք զիս, հիւանդ՝ եւ ՚ի բանտի՝ եւ ո՛չ տեսէք զիս[482]։
[482] Ոմանք. Հիւանդ էի եւ ՚ի բանտի։
43 օտար էի, եւ ինձ ձեր մէջ չառաք, մերկ էի, եւ ինձ չհագցրիք, հիւանդ էի ու բանտի մէջ, եւ ինձ տեսնելու չեկաք”
43 Օտարական էի, զիս ներս չառիք. մերկ էի, զիս չհագուեցուցիք. հիւանդ էի ու բանտի մէջ էի, ինծի տես չեկաք’։
zohrab-1805▾ eastern-1994▾ western am▾
25:4343: был странником, и не приняли Меня; был наг, и не одели Меня; болен и в темнице, и не посетили Меня.
25:43  ξένος ἤμην καὶ οὐ συνηγάγετέ με, γυμνὸς καὶ οὐ περιεβάλετέ με, ἀσθενὴς καὶ ἐν φυλακῇ καὶ οὐκ ἐπεσκέψασθέ με.
25:43. ξένος (guested) ἤμην ( I-was ) καὶ (and) οὐ (not) συνηγάγετέ (ye-had-led-together) με, (to-me,"γυμνὸς (stripped) καὶ (and) οὐ (not) περιεβάλετέ (ye-had-casted-about) με, (to-me,"ἀσθενὴς (un-vigored) καὶ (and) ἐν (in) φυλακῇ (unto-a-guarding) καὶ (and) οὐκ (not) ἐπεσκέψασθέ ( ye-scouted-upon ) με. (to-me)
25:43. hospes eram et non collexistis me nudus et non operuistis me infirmus et in carcere et non visitastis meI was a stranger and you took me not in: naked and you covered me not: sick and in prison and you did not visit me.
43. I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not.
I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not:

43: был странником, и не приняли Меня; был наг, и не одели Меня; болен и в темнице, и не посетили Меня.
25:43  ξένος ἤμην καὶ οὐ συνηγάγετέ με, γυμνὸς καὶ οὐ περιεβάλετέ με, ἀσθενὴς καὶ ἐν φυλακῇ καὶ οὐκ ἐπεσκέψασθέ με.
25:43. hospes eram et non collexistis me nudus et non operuistis me infirmus et in carcere et non visitastis me
I was a stranger and you took me not in: naked and you covered me not: sick and in prison and you did not visit me.
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Adam Clarke: Commentary on the Bible - 1831
25:43: I was a stranger - If men were sure that Jesus Christ was actually somewhere in the land, in great personal distress, hungry, thirsty, naked, and confined, they would doubtless run unto and relieve him. Now Christ assures us that a man who is hungry, thirsty, naked, etc., is his representative, and that whatever we do to such a one he will consider as done to himself; yet this testimony of Christ is not regarded! Well, he will be just when he judges, and righteous when he punishes.
John Gill
25:43 I was a stranger, and ye took me not in,.... Did not take the poor members of Christ into their houses, and take care of them in their families, when they were obliged to flee from their places of abode, or wandered about preaching the Gospel; and who must have perished in the streets, if others, that bore the Christian name; had not been more compassionate than they:
naked, and ye clothed me not: sick and in prison, and ye visited me not: their conduct, behaviour, and character, are just the reverse of the righteous, and therefore it is no wonder that their sentence is different.
25:4425:44: Յայնժամ պատասխանի՛ տացեն եւ նոքա՝ եւ ասասցեն. Տէր՝ ե՞րբ տեսաք զքեզ քաղցեալ՝ կամ ծարաւի, կամ օտար, կամ մերկ, կամ հիւանդ, կամ ՚ի բանտի, եւ ո՛չ պաշտեցաք զքեզ։
44 Այն ժամանակ նրանք էլ պիտի պատասխանեն ու ասեն. “Տէ՛ր, ե՞րբ տեսանք քեզ քաղցած, կամ ծարաւ, կամ օտար, կամ մերկ, կամ հիւանդ, կամ բանտի մէջ ու քեզ չծառայեցինք”
44 Այն ատեն անոնք ալ պատասխան պիտի տան ու ըսեն. ‘Տէ՛ր, ե՞րբ տեսանք քեզ անօթեցած կամ ծարաւած կամ օտարական կամ մերկ կամ հիւանդ կամ բանտի մէջ ու քեզի սպասաւորութիւն չըրինք’։
Յայնժամ պատասխանի տացեն եւ նոքա եւ ասասցեն. Տէր, ե՞րբ տեսաք զքեզ քաղցեալ կամ ծարաւի կամ օտար կամ մերկ կամ հիւանդ կամ ի բանտի, եւ ոչ պաշտեցաք զքեզ:

25:44: Յայնժամ պատասխանի՛ տացեն եւ նոքա՝ եւ ասասցեն. Տէր՝ ե՞րբ տեսաք զքեզ քաղցեալ՝ կամ ծարաւի, կամ օտար, կամ մերկ, կամ հիւանդ, կամ ՚ի բանտի, եւ ո՛չ պաշտեցաք զքեզ։
44 Այն ժամանակ նրանք էլ պիտի պատասխանեն ու ասեն. “Տէ՛ր, ե՞րբ տեսանք քեզ քաղցած, կամ ծարաւ, կամ օտար, կամ մերկ, կամ հիւանդ, կամ բանտի մէջ ու քեզ չծառայեցինք”
44 Այն ատեն անոնք ալ պատասխան պիտի տան ու ըսեն. ‘Տէ՛ր, ե՞րբ տեսանք քեզ անօթեցած կամ ծարաւած կամ օտարական կամ մերկ կամ հիւանդ կամ բանտի մէջ ու քեզի սպասաւորութիւն չըրինք’։
zohrab-1805▾ eastern-1994▾ western am▾
25:4444: Тогда и они скажут Ему в ответ: Господи! когда мы видели Тебя алчущим, или жаждущим, или странником, или нагим, или больным, или в темнице, и не послужили Тебе?
25:44  τότε ἀποκριθήσονται καὶ αὐτοὶ λέγοντες, κύριε, πότε σε εἴδομεν πεινῶντα ἢ διψῶντα ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ καὶ οὐ διηκονήσαμέν σοι;
25:44. τότε (To-the-one-which-also) ἀποκριθήσονται (they-shall-be-separated-off) καὶ (and) αὐτοὶ (them) λέγοντες ( forthing ,"Κύριε, (Authority-belonged,"πότε (whither-also) σε (to-thee) εἴδομεν (we-had-seen) πεινῶντα (to-hungering-unto) ἢ (or) διψῶντα (to-thirsting-unto) ἢ (or) ξένον (to-guested) ἢ (or) γυμνὸν (to-stripped) ἢ (or) ἀσθενῆ (to-un-vigored) ἢ (or) ἐν (in) φυλακῇ (unto-a-guarding) καὶ (and) οὐ (not) διηκονήσαμέν (we-raised-through-unto) σοι; (unto-thee?"
25:44. tunc respondebunt et ipsi dicentes Domine quando te vidimus esurientem aut sitientem aut hospitem aut nudum aut infirmum vel in carcere et non ministravimus tibiThen they also shall answer him, saying: Lord, when did we see thee hungry or thirsty or a stranger or naked or sick or in prison and did not minister to thee?
44. Then shall they also answer, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee:

44: Тогда и они скажут Ему в ответ: Господи! когда мы видели Тебя алчущим, или жаждущим, или странником, или нагим, или больным, или в темнице, и не послужили Тебе?
25:44  τότε ἀποκριθήσονται καὶ αὐτοὶ λέγοντες, κύριε, πότε σε εἴδομεν πεινῶντα ἢ διψῶντα ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ καὶ οὐ διηκονήσαμέν σοι;
25:44. tunc respondebunt et ipsi dicentes Domine quando te vidimus esurientem aut sitientem aut hospitem aut nudum aut infirmum vel in carcere et non ministravimus tibi
Then they also shall answer him, saying: Lord, when did we see thee hungry or thirsty or a stranger or naked or sick or in prison and did not minister to thee?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44 Опять повторение речи, в ст. 37-39, но с сильными сокращениями. Как праведники, так и грешники обнаруживают неведение того, о чем говорит Царь. Если бы грешники видели Его когда-нибудь таким, каким Он Себя изображает, т. е. голодным, жаждущим и проч., то, о, конечно! послужили бы Ему. Но если ошибка, или, лучше, наивное и скромное неведение праведников истолковывается в их пользу, то здесь наоборот.
Adam Clarke: Commentary on the Bible - 1831
25:44: Lord, when saw we thee an hungered, etc. - It is want of faith which in general produces hard-heartedness to the poor. The man who only sees with eyes of flesh is never likely to discover Christ in the person of a man destitute of the necessaries of life. Some pretend not to know the distressed; because they have no desire to relieve them; but we find that this ignorance will not avail them at the bar of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:44: when: Mat 25:24-27, Mat 7:22; Sa1 15:13-15, Sa1 15:20, Sa1 15:21; Jer 2:23, Jer 2:35; Mal 1:6, Mal 2:17, Mal 3:13; Luk 10:29
John Gill
25:44 Then shall they also answer him,.... As well as the righteous, being likewise astonished at what he had said, but on a different account,
saying, Lord, when saw we thee an hungered or athirst, or a stranger, or naked, or sick, or in prison, and did not minister to thee? Hence it is clear again, that these men were nominal Christians, who had made a profession of Christ: they own him as Lord; and suggest that they had seen him, and known him, though never in such circumstances; for if they had, such was their love to him, and great respect and veneration for him, as they pretend, they would, to be sure, have ministered unto him; and if ever they had seen him in such a case, which they could not call to mind, they could not believe, but they must have supplied him with all things necessary and convenient.
John Wesley
25:44 Then will they answer - So the endeavour to justify themselves, will remain with the wicked even to that day!
25:4525:45: Յայնժամ պատասխանի՛ տացէ նոցա՝ եւ ասասցէ. Ամէն ասե՛մ ձեզ. Որովհետեւ ո՛չ արարէք միում ՚ի փոքրկանցս յայսցանէ, եւ ո՛չ ինձ արարէք։
45 Այն ժամանակ պիտի պատասխանի նրանց ու ասի. “Ճշմարիտ եմ ասում ձեզ, որովհետեւ այս փոքրերից մէկին ա՛յդ չարեցիք, ինձ համար էլ չարեցիք”:
45 Այն ատեն պատասխան պիտի տայ անոնց ու ըսէ. ‘Ճշմարիտ կ’ըսեմ ձեզի. որովհետեւ ինչ որ ասոնցմէ ամենէն պզտիկներէն մէկուն չըրիք, ինծի ալ չըրիք’։
Յայնժամ պատասխանի տացէ նոցա եւ ասասցէ. Ամէն ասեմ ձեզ. Որովհետեւ ոչ արարէք միում ի փոքրկանցս յայսցանէ, եւ ոչ ինձ արարէք:

25:45: Յայնժամ պատասխանի՛ տացէ նոցա՝ եւ ասասցէ. Ամէն ասե՛մ ձեզ. Որովհետեւ ո՛չ արարէք միում ՚ի փոքրկանցս յայսցանէ, եւ ո՛չ ինձ արարէք։
45 Այն ժամանակ պիտի պատասխանի նրանց ու ասի. “Ճշմարիտ եմ ասում ձեզ, որովհետեւ այս փոքրերից մէկին ա՛յդ չարեցիք, ինձ համար էլ չարեցիք”:
45 Այն ատեն պատասխան պիտի տայ անոնց ու ըսէ. ‘Ճշմարիտ կ’ըսեմ ձեզի. որովհետեւ ինչ որ ասոնցմէ ամենէն պզտիկներէն մէկուն չըրիք, ինծի ալ չըրիք’։
zohrab-1805▾ eastern-1994▾ western am▾
25:4545: Тогда скажет им в ответ: истинно говорю вам: так как вы не сделали этого одному из сих меньших, то не сделали Мне.
25:45  τότε ἀποκριθήσεται αὐτοῖς λέγων, ἀμὴν λέγω ὑμῖν, ἐφ᾽ ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐποιήσατε.
25:45. τότε (To-the-one-which-also) ἀποκριθήσεται (it-shall-be-separated-off) αὐτοῖς (unto-them) λέγων (forthing,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ἐφ' (upon) ὅσον (to-which-a-which) οὐκ (not) ἐποιήσατε (ye-did-unto) ἑνὶ (unto-one) τούτων (of-the-ones-these) τῶν (of-the-ones) ἐλαχίστων , ( of-most-lackened ,"οὐδὲ (not-moreover) ἐμοὶ (unto-ME) ἐποιήσατε. (ye-did-unto)
25:45. tunc respondebit illis dicens amen dico vobis quamdiu non fecistis uni de minoribus his nec mihi fecistisThen he shall answer them, saying: Amen: I say to you, as long as you did it not to one of these least, neither did you do it to me.
45. Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not unto one of these least, ye did it not unto me.
Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did [it] not to one of the least of these, ye did [it] not to me:

45: Тогда скажет им в ответ: истинно говорю вам: так как вы не сделали этого одному из сих меньших, то не сделали Мне.
25:45  τότε ἀποκριθήσεται αὐτοῖς λέγων, ἀμὴν λέγω ὑμῖν, ἐφ᾽ ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐποιήσατε.
25:45. tunc respondebit illis dicens amen dico vobis quamdiu non fecistis uni de minoribus his nec mihi fecistis
Then he shall answer them, saying: Amen: I say to you, as long as you did it not to one of these least, neither did you do it to me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
25:45: Inasmuch as ye did it not ... - By not doing good to the "followers" of Christ, they showed that they had no real love to Him. By not doing good to the poor and needy, to the stranger and the prisoner, they showed that they had not his spirit, and were not like him, and were unfit for his kingdom. Let it be observed here that the public ground of their condemnation is the neglect of duty, or because "they did it not." We are not to suppose that they will not also be condemned for their open and positive sins. See Rom 2:9; Eph 5:5; Col 3:5-6; Co1 6:9-10; Rev 21:8; Psa 9:17. But their neglect of doing good to him and his people may be the "public" reason of condemning them:
1. Because he wished to give pre-eminence to those virtues, to excite his followers to do them.
2. People should be punished for neglect as well as for positive sin. Sin is a violation of the law, or refusing to do what God commands.
3. Nothing better shows the true state of the heart than the proper performance of those duties, and the true character can be as well tested by neglecting them as by open crimes.
If it is asked how the pagan who never heard of the name of Christ can be justly condemned in this manner, it may be answered:
1. that Christ acknowledges all the poor, and needy, and strangers of every land, as his brethren. See Mat 25:40.
2. that by neglecting the duties of charity they show that they have not his spirit are not like him.
3. that these duties are clearly made known by conscience and by the light of nature, as well as by Revelation, and people may therefore be condemned for the neglect of them.
4. that they are not condemned for not believing in Christ, of whom they have not heard, but for a wrong spirit, neglect of duty, open crime; for being unlike Christ, and therefore unfit for heaven.
One of the least of these - These on my right hand. My brethren. Those who are saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:45: Inasmuch: Mat 25:40; Gen 12:3; Num 24:9; Psa 105:15; Pro 14:31, Pro 17:5, Pro 21:13; Zac 2:8; Joh 15:18, Joh 15:19; Act 9:5; Jo1 3:12-20, Jo1 5:1-3
John Gill
25:45 Then shall he answer them,.... With a stern countenance, in great resentment, as one highly offended, and with the authority of a judge:
saying, verily I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not unto me: since they had given no food not to the least of his brethren and friends that stood at his right hand, no not to anyone of them; not so much as the least bit of bread to them when hungry, nor a drop of water to them when thirsty; had not taken them into their houses, nor provided the meanest lodging for them, when they were exposed in the streets to the inclemency of the weather, and insults of men; nor gave them the least rag to cover them, when they were almost naked, and ready to perish; nor did they minister to their wants, either physical, or food, or give attendance, when on sick beds, and in prison houses; therefore he reckoned this neglect of them, and want of compassion to them, all one as if he himself in person had been so treated: and if then judgment will righteously proceed against men for sins of omission, much more for sins of commission; and if such will be dealt with in this manner, who have taken no notice, and shown no respect to the members of Christ; what will the end be of those, who are injurious to them, their persons, and properties, and persecute and kill them?
25:4625:46: Եւ երթիցեն նոքա ՚ի տանջանսն յաւիտենականս, եւ արդարքն ՚ի կեա՛նսն յաւիտենականս։
46 Եւ նրանք պիտի գնան դէպի յաւիտենական տանջանք, իսկ արդարները՝ յաւիտենական կեանք»:
46 Ասոնք պիտի երթան յաւիտենական տանջանքը, իսկ արդարները՝ յաւիտենական կեանքը»։
Եւ երթիցեն նոքա ի տանջանսն յաւիտենականս, եւ արդարքն` ի կեանսն յաւիտենականս:

25:46: Եւ երթիցեն նոքա ՚ի տանջանսն յաւիտենականս, եւ արդարքն ՚ի կեա՛նսն յաւիտենականս։
46 Եւ նրանք պիտի գնան դէպի յաւիտենական տանջանք, իսկ արդարները՝ յաւիտենական կեանք»:
46 Ասոնք պիտի երթան յաւիտենական տանջանքը, իսկ արդարները՝ յաւիտենական կեանքը»։
zohrab-1805▾ eastern-1994▾ western am▾
25:4646: И пойдут сии в муку вечную, а праведники в жизнь вечную.
25:46  καὶ ἀπελεύσονται οὖτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον.
25:46. καὶ (And) ἀπελεύσονται ( they-shall-come-off ,"οὗτοι (the-ones-these,"εἰς (into) κόλασιν (to-a-curtailing) αἰώνιον, (to-aged-belonged) οἱ (the-ones) δὲ (moreover) δίκαιοι ( course-belonged ) εἰς (into) ζωὴν (to-a-lifing) αἰώνιον. (to-aged-belonged)
25:46. et ibunt hii in supplicium aeternum iusti autem in vitam aeternamAnd these shall go into everlasting punishment: but the just, into life everlasting.
46. And these shall go away into eternal punishment: but the righteous into eternal life.
And these shall go away into everlasting punishment: but the righteous into life eternal:

46: И пойдут сии в муку вечную, а праведники в жизнь вечную.
25:46  καὶ ἀπελεύσονται οὖτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον.
25:46. et ibunt hii in supplicium aeternum iusti autem in vitam aeternam
And these shall go into everlasting punishment: but the just, into life everlasting.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:46: And these shall go away into everlasting punishment - No appeal, no remedy, to all eternity! No end to the punishment of those whose final impenitence manifests in them an eternal will and desire to sin. By dying in a settled opposition to God, they cast themselves into a necessity of continuing in an eternal aversion from him.
But some are of opinion that this punishment shall have an end: this is as likely as that the glory of the righteous shall have an end: for the same word is used to express the duration of the punishment, κολασιν αιωνιον, as is used to express the duration of the state of glory: ζωην αιωνιον. I have seen the best things that have been written in favor of the final redemption of damned spirits; but I never saw an answer to the argument against that doctrine, drawn from this verse, but what sound learning and criticism should be ashamed to acknowledge. The original word αιων is certainly to be taken here in its proper grammatical sense, continued being, αιειων, Never Ending. Some have gone a middle way, and think that the wicked shall be annihilated. This, I think, is contrary to the text; if they go into punishment, they continue to exist; for that which ceases to be, ceases to suffer. See the note on Gen 21:33, where the whole subject is explained.
A very good improvement of the parable of the wise and foolish virgins is made by Salvian, a very pious writer of the fifth century, (Epist. ad. Ecclus. Cath. lib. ii)., the substance of which, in Mr. Bulkley's translation, is as follows: -
Ego unum scio, etc. "One thing I know, that the lamps of the foolish virgins are said to have gone out for want of the oil of good works; but thou, whoever thou art, thinkest that thou hast oil in abundance, and so did they; for, if they had not believed themselves to have had it, they would have provided themselves with it; for since afterwards, as the Lord says, they would gladly have borrowed, and sought it so eagerly, no doubt they would have done so before, had they not been deceived by the confidence of having it. Thou thinkest thyself wise, and these did not imagine themselves to be foolish: thou thinkest that thy lamp has light, and they lost their light because they thought they should have it. For why did they prepare their lamps if they did not think they should be lighted? In a word, their lamps, I suppose, must have afforded some degree of light; for since we read of their being afraid that their lamps should go out, they certainly had something which they feared would be extinguished. Nor was it a groundless fear; their lamps did go out, and that pure light of virginity which appeared profited them nothing, for want of a supply of oil. From whence we understand that what is but a little, is in a manner nothing. You have therefore need of a lamp plentifully filled, that your light may be lasting. And if those which we light up here for a short time so soon fail, unless copiously supplied with oil, how much must thou stand in need of that thy lamp may shine to eternity?"
This writer was a priest of Marseilles, in 430. He bewailed the profligacy of his times so much, and so pathetically, that he has been styled the Jeremiah of the fifth century. Were he still upon earth, he would find equal reason to deplore the wickedness and carelessness of mankind.
From what our Lord has here said, we may see that God indispensably requires of every man to bring forth good fruit; and that a fruitless tree shall be inevitably cut down, and cast into the fire. Let it be also remarked that God does not here impute to his own children the good works which Jesus Christ did for them. No! Christ's feeding the multitudes in Judea will not be imputed to them, while persons in their own neighborhood are perishing through want, and they have wherewithal to relieve them. He gives them a power that they may glorify his name by it and have, in their own souls, the continued satisfaction which arises from succouring the distressed. Let it be farther remarked, that Christ does not say here that they have purchased the eternal life by these good deeds. No! for the power to work, and the means of working, came both from God. They first had redemption through his blood, and then his Spirit worked in them to will and to do. They were therefore only workers together with him, and could not be said, in any sense of the word, to purchase God's glory, with his own property. But though God works in them, and by them, he does not obey for them. The works of piety and mercy They perform, under the influence and by the aid of his grace. Thus God preserves the freedom of the human soul, and secures his own glory at the same time. Let it be remarked, farther, that the punishment inflicted on the foolish virgins, the slothful servant, and the cursed who are separated from God, was not because of their personal crimes; but because they were not good, and were not useful in the world. Their lives do not appear to have been stained with crimes, - but they were not adorned with virtues. They are sent to hell because they did no good. They were not renewed in the image of God; and hence did not bring forth fruit to his glory. If these harmless people are sent to perdition, what must the end be of the wicked and profligate!
Albert Barnes: Notes on the Bible - 1834
25:46: And these shall go away - These "persons." Many, holding the doctrine of universal salvation have contended that God would punish sin only. Christ says that "those on his left hand," shall go away - not "sins," but "sinners." Besides, sin, as an abstract thing, cannot be punished. Sin is nothing but an "act" - the act of a transgressor, and, to be reached at all, it must be reached by punishing the offender himself.
Into everlasting punishment - The original word translated here as "punishment" means torment, or suffering inflicted for crime. The noun is used but in one other place in the New Testament - Jo1 4:18; "Fear hath 'torment.'" The verb from which the noun is derived is twice used - Act 4:21; Pe2 2:9. In all these places it denotes anguish, suffering, punishment. It does not mean simply a "state or condition," but absolute, positive suffering; and if this word does not teach it, no word "could" express the idea that the wicked would suffer. It has been contended that the sufferings of the wicked will not be eternal or without end. It is not the purpose of these notes to enter into debates of that kind further than to ascertain the meaning of the language used by the sacred writers. In regard to the meaning of the word "everlasting" in this place, it is to be observed:
1. that the literal meaning of the word expresses absolute eternity - "always belong," Mat 18:8; Mat 19:16; Mar 3:29; Rom 2:7; Heb 5:9.
2. that the obvious and plain interpretation of the word demands this signification in this place. The original word - αἰώνιον aionion - is employed in the New Testament 66 times. Of these, in 51 instances it is used of the happiness of the righteous; in two, of God's existence; in six, of the church and the Messiah's kingdom; and in the remaining seven, of the future punishment of the wicked. If in these seven instances we attach to the word the idea of limited duration, consistency requires that the same idea of limited duration should be given it in the 51 cases of its application to the future glory of the righteous, and the two instances of its application to God's existence, and the six eases of its appropriation to the future reign of the Messiah and the glory and perpetuity of the church. But no one will presume to deny that in these instances it denotes unlimited duration, and therefore, in accordance with the sound laws of interpretation and of language itself, the same sense of unlimited duration must be given it when used of future punishment - Owen, in loc.
3. that, admitting that it was the Saviour's design always to teach this doctrine, this would be "the very word" to express it; and if this does not teach it, it could not be taught.
4. that it is not taught in any plainer manner in any confession of faith on the globe; and if this may be explained away, all those may be.
5. that our Saviour knew that this would be so understood by nine-tenths of the world; and if he did not mean to teach it, he has knowingly led them into error, and his honesty cannot be vindicated.
6. that he knew that the doctrine was calculated to produce "fear and terror;" and if he was benevolent, and actually used language calculated to produce this fear and terror, his conduct cannot be vindicated in exciting unnecessary alarms.
7. that the word used here is the same in the original as that used to express the eternal life of the righteous; if one can be proved to be limited in duration, the other can by the same arguments. "The proof that the righteous will be happy foRev_er is precisely the same, and no other, than that the wicked will, be miserable foRev_er."
8. that it is confirmed by many other passages of Scripture, Th2 1:7-9; Luk 16:26; Rev 14:11; Psa 9:17; Isa 33:14; Mar 16:16; Joh 3:36.
Life eternal - Man by sin has plunged himself into death, temporal, spiritual, eternal. Christ, by coming and dying, has abolished death, and brought life and immortality to light, Ti2 1:10. "Life" is the opposite of death. It denotes, here, freedom from death, and positive holiness and happiness foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:46: everlasting: Mat 25:41; Dan 12:2; Mar 9:44, Mar 9:46, Mar 9:48, Mar 9:49; Luk 16:26; Joh 5:29; Th2 1:9; Rev 14:10, Rev 14:11, Rev 20:10, Rev 20:15, Rev 21:8
the righteous: Mat 13:43; Psa 16:10, Psa 16:11; Joh 3:15, Joh 3:16, Joh 3:36, Joh 10:27, Joh 10:28; Rom 2:7-16, Rom 5:21, Rom 6:23; Jo1 2:25, Jo1 5:11, Jo1 5:12; Jde 1:21
John Gill
25:46 And these shall go away into everlasting punishment,.... Their excuses will not be regarded, their pleas will be of no avail, their pretensions to interest in Christ, and love to him, will be set aside; the sentence will remain irrevocable, and there will be no appeal from it, for there is no higher tribunal to bring the cause before; judgment having passed, the execution of it immediately follows: these goats, or formal professors, shall be obliged, whether they will or not, to depart from the presence of Christ; the angels will be ordered to take and cast them into everlasting burnings; they will be driven by them into hell, the place appointed for them; where they shall endure "everlasting punishment", as the Jews (p) also express it; and that both in soul and body, as the just desert of sin; which being committed against an infinite God, cannot be satisfied for by a finite creature; who therefore must ever bear the punishment of it, because its pollution and guilt will always remain:
but the righteous into life eternal; such as are justified by the righteousness of Christ, and who, though they have done works of righteousness under the influence, and by the assistance of the grace of God, yet have not depended upon them, but upon Christ, for life and salvation: these shall go into heaven, the place appointed for them, to enjoy that eternal life in soul and body, which is the free gift of God, through Christ; and will be a life free from all the sorrows of the present one; a life of perfect holiness and knowledge, and inconceivable pleasure; a life of vision of God, and communion with him, and which will continue for ever; and which ascertains the eternity of the punishment of the wicked: for as the happiness of the righteous will be eternal, the punishment of the wicked will be so too; for no reason can be given why the word which is the same in both clauses, should be taken in the one for a limited time, and in the other for an eternal duration. The Jews have a saying (q) which agrees with this last clause, "the world to come is not made but for the righteous",
(p) Caphtor, fol. 113. 1. Shalshelet Hakabala, fol. 71. 1. (q) T. Bab. Yebamot, fol, 47. 1.
John Wesley
25:46 And these shall go away into everlasting punishment, but the righteous into life everlasting - Either therefore the punishment is strictly eternal, or the reward is not: the very same expression being applied to the former as to the latter. The Judge will speak first to the righteous, in the audience of the wicked. The wicked shall then go away into everlasting fire, in the view of the righteous. Thus the damned shall see nothing of the everlasting life; but the just will see the punishment of the ungodly. It is not only particularly observable here, That the punishment lasts as long as the reward; but, That this punishment is so far from ceasing at the end of the world, that it does not begin till then.
Robert Jamieson, A. R. Fausset and David Brown
25:46 And these shall go away--these "cursed" ones. Sentence, it should seem, was first pronounced--in the hearing of the wicked--upon the righteous, who thereupon sit as assessors in the judgment upon the wicked (1Cor 6:2); but sentence is first executed, it should seem, upon the wicked, in the sight of the righteous--whose glory will thus not be beheld by the wicked, while their descent into "their own place" will be witnessed by the righteous, as BENGEL notes.
into everlasting punishment--or, as in Mt 25:41, "everlasting fire, prepared for the devil and his angels." Compare Mt 13:42; Th2 1:9, &c. This is said to be "prepared for the devil and his angels," because they were "first in transgression." But both have one doom, because one unholy character.
but the righteous into life eternal--that is, "life everlasting." The word in both clauses, being in the original the same, should have been the same in the translation also. Thus the decisions of this awful day will be final, irreversible, unending.