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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The evangelist having, in the foregoing chapters, given us a specimen of our Lord's preaching, proceeds now to give some instances of the miracles he wrought, which prove him a Teacher come from God, and the great Healer of a diseased world. In this chapter we have, I. Christ's cleansing of a leper, ver. 1-4. II. His curing a palsy and fever, ver. 5-18. III. His communing with two that were disposed to follow him, ver. 19-22. IV. His controlling the tempest, ver. 23-27. V. His casting out devils, ver. 28-34.
Adam Clarke: Commentary on the Bible - 1831
Great multitudes follow Christ, Mat 8:1. He heals a leper, Mat 8:2-4. Heals the centurion's servant, Mat 8:5-13. Heals Peter's wife's mother, Mat 8:14, Mat 8:15; and several other diseased persons, Mat 8:16, Mat 8:17. Departs from that place, Mat 8:18. Two persons offer to be his disciples, Mat 8:19-22. He and his disciples are overtaken with a tempest, which he miraculously stills, Mat 8:23-27. He cures demoniacs, and the demons which went out enter into a herd of swine, which, rushing into the sea, perish, Mat 8:28-32. The swine-herds announce the miracle to the Gergesenes, who request Christ to depart from their country, Mat 8:33, Mat 8:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 8:1, Christ cleanses the leper; Mat 8:5, heals the centurion's servant, Mat 8:14. Peter's mother in law, Mat 8:16. and many other diseased; Mat 8:18, shows how he is to be followed; Mat 8:23, stills the tempest on the sea; Mat 8:28, drives the devils out of two men possessed; Mat 8:31, and suffers them to go into the swine.
8:18:1: Այլ իբրեւ էջ ՚ի լեռնէ անտի, գնացի՛ն զկնի նորա ժողովուրդք բազումք[126]։ [126] Ոմանք. Ժողովուրդ բազում։
1 Երբ Յիսուս իջաւ լեռից, նրա յետեւից շատ ժողովուրդ գնաց
8 Երբ լեռնէն վար իջաւ, շատեր գացին անոր ետեւէն։
Այլ իբրեւ էջ ի լեռնէ անտի, գնացին զկնի նորա ժողովուրդք բազումք:

8:1: Այլ իբրեւ էջ ՚ի լեռնէ անտի, գնացի՛ն զկնի նորա ժողովուրդք բազումք[126]։
[126] Ոմանք. Ժողովուրդ բազում։
1 Երբ Յիսուս իջաւ լեռից, նրա յետեւից շատ ժողովուրդ գնաց
8 Երբ լեռնէն վար իջաւ, շատեր գացին անոր ետեւէն։
zohrab-1805▾ eastern-1994▾ western am▾
8:11: Когда же сошел Он с горы, за Ним последовало множество народа.
8:1  καταβάντος δὲ αὐτοῦ ἀπὸ τοῦ ὄρους ἠκολούθησαν αὐτῶ ὄχλοι πολλοί.
8:1. Καταβάντος (Of-having-had-stepped-down) δὲ (moreover) αὐτοῦ (of-it) ἀπὸ (off) τοῦ (of-the-one) ὄρους (of-a-jut) ἠκολούθησαν (they-pathed-along-unto) αὐτῷ (unto-it,"ὄχλοι (crowds) πολλοί . ( much )
8:1. cum autem descendisset de monte secutae sunt eum turbae multaeAnd when he was come down from the mountain, great multitudes followed him:
1. And when he was come down from the mountain, great multitudes followed him.
When he was come down from the mountain, great multitudes followed him:

1: Когда же сошел Он с горы, за Ним последовало множество народа.
8:1  καταβάντος δὲ αὐτοῦ ἀπὸ τοῦ ὄρους ἠκολούθησαν αὐτῶ ὄχλοι πολλοί.
8:1. cum autem descendisset de monte secutae sunt eum turbae multae
And when he was come down from the mountain, great multitudes followed him:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 «Множество народа» (ocloi polloi). Объясняя это выражение, Иоанн Златоуст говорит, что за Христом последовал теперь не кто-нибудь из начальников и книжников, но те только, которые чужды были лукавства и имели искреннее расположение. Во всем Евангелии видеть можно, что только эти последние прилеплялись к Нему. Так и когда Он говорил, они безмолвно слушали и ничего не прибавляли к словам Его, и не искали случая уловить Его, подобно фарисеям; и, по окончании проповеди, с удивлением следовали за Ним. Народ в Новом Завете называется и plhqoV, что значит «множество», иногда с прибавкой polu (Мк III:7), что значит «большое множество», или «множество народа» (plhqoV tou laou), или «все множество» (pan to plhqoV), и как в рассматриваемом случае, ocloV. Объяснение этого слова см. в примеч. к V:1.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-4: The first verse refers to the close of the foregoing sermon: the people that heard him were astonished at his doctrine; and the effect was, that when he came down from the mountain, great multitudes followed him; though he was so strict a Lawgiver, and so faithful a Reprover, they diligently attended him, and were loth to disperse, and go from him. Note, They to whom Christ has manifested himself, cannot but desire to be better acquainted with him. They who know much of Christ should covet to know more; and then shall we know, if we thus follow on to know the Lord. It is pleasing to see people so well affected to Christ, as to think they can never hear enough of him; so well affected to the best things, as thus to flock after good preaching, and to follow the Lamb withersoever he goes. Now was Jacob's prophecy concerning the Messiah fulfilled, that unto him shall the gathering of the people be; yet they who gathered to him did not cleave to him. They who followed him closely and constantly were but few, compared with the multitudes that were but followers at large.

In these verses we have an account of Christ's cleansing a leper. It should seem, by comparing Mark i. 40, and Luke v. 12, that this passage, though placed, by St. Matthew, after the sermon on the mount, because he would give account of his doctrine first, and then of his miracles, happened some time before; but that is not at all material. This is fitly recorded with the first of Christ's miracles, 1. Because the leprosy was looked upon, among the Jews, as a particular mark of God's displeasure: hence we find Miriam, Gehazi, and Uzziah, smitten with leprosy for some one particular sin; and therefore Christ, to show that he came to turn away the wrath of God, by taking away sin, began with the cure of a leper. 2. Because this disease, as it was supposed to come immediately from the hand of God, so also it was supposed to be removed immediately by his hand, and therefore it was not attempted to be cured by physicians, but was put under the inspection of the priests, the Lord's ministers, who waited to see what God would do. And its being in a garment, or in the walls of a house, was altogether supernatural: and it should seem to be a disease of a quite different nature from what we now call the leprosy. The king of Israel said, Am I God, that I am sent to, to recover a man of a leprosy? 2 Kings v. 7. Christ proved himself God, by recovering many from the leprosy, and authorizing his disciples, in his name, to do so too (ch. x. 8), and it is put among the proofs of his being the Messiah, ch. xi. 5. He also showed himself to be the Saviour of his people from their sins; for though every disease is both the fruit of sin, and a figure of it, as the disorder of the soul, yet the leprosy was in a special manner so; for it contracted such a pollution, and obliged to such a separation from holy things, as no other disease did; and therefore in the laws concerning it (Lev. xiii. and xiv.), it is treated, not as a sickness, but as an uncleanness; the priest was to pronounce the party clean or unclean, according to the indications: but the honour of making the lepers clean was reserved for Christ, who was to do it as the High Priest of our profession; he comes to do that which the law could not do, in that it was weak through the flesh, Rom. viii. 3. The law discovered sin (for by the law is the knowledge of sin), and pronounced sinners unclean; it shut them up (Gal. iii. 23), as the priest did the leper, but could go no further; it could not make the comers thereunto perfect. But Christ takes away sin; cleanses us from it, and so perfecteth for ever them that are sanctified. Now here we have,

I. The leper's address to Christ. If this happened, as it is here placed, after the sermon on the mount, we may suppose that the leper, though shut out by his disease from the cities of Israel, yet got within hearing of Christ's sermon, and was encouraged by it to make his application to him; for he that taught as one having authority, could heal so; and therefore he came and worshipped him, as one clothed with a divine power. His address is, Lord, if thou wilt, thou canst make me clean. The cleaning of him may be considered,

1. As a temporal mercy; a mercy to the body, delivering it from a disease, which, though it did not threaten life, embittered it. And so it directs us, not only to apply ourselves to Christ, who has power over bodily diseases, for the cure of them, but it also teaches us in what manner to apply ourselves to him; with an assurance of his power, believing that he is as able to cure diseases now, as he was when on earth, but with a submission to his will; Lord, if thou wilt, thou canst. As to temporal mercies, we cannot be so sure of God's will to bestow them, as we may of his power, for his power in them is unlimited by a regard to his glory and our good: when we cannot be sure of his will, we may be sure of his wisdom and mercy, to which we may cheerfully refer ourselves; Thy will be done: and this makes the expectation easy, and the event, when it comes, comfortable.

2. As a typical mercy. Sin is the leprosy of the soul; it shuts us out from communion with God, to which that we maybe restored, it is necessary that we be cleansed from this leprosy, and this ought to be our great concern. Now observe, It is our comfort when we apply ourselves to Christ, as the great Physician, that if he will, he can make us clean; and we should, with an humble, believing boldness, go to him and tell him so. That is, (1.) We must rest ourselves upon his power; we must be confident of this, that Christ can make us clean. No guilt is so great but that there is a sufficiency in his righteousness to atone for it; no corruption so strong, but there is a sufficiency in his grace to subdue it. God would not appoint a physician to his hospital that is not par negotio--every way qualified for the undertaking. (2.) We must recommend ourselves to his pity; we cannot demand it as a debt, but we must humbly request it as a favour; "Lord, if thou wilt. I throw myself at thy feet, and if I perish, I will perish there."

II. Christ's answer to this address, which was very kind, v. 3.

1. He put forth his hand and touched him. The leprosy was a noisome, loathsome disease, yet Christ touched him; for he did not disdain to converse with publicans and sinners, to do them good. There was a ceremonial pollution contracted by the touch of a leper; but Christ would show, that when he conversed with sinners, he was in no danger of being infected by them, for the prince of this world had nothing in him. If we touch pitch, we are defiled; but Christ was separate from sinners, even when he lived among them.

2. He said, I will, be thou clean. He did not say, as Elisha to Naaman, Go, wash in Jordan; did not put him upon a tedious, troublesome, chargeable course of a physic, but spake the word and healed him. (1.) Here is a word of kindness, I will; I am as willing to help thee, as thou art to be helped. Note, They who by faith apply themselves to Christ for mercy and grace, may be sure that he is willing, freely willing, to give them the mercy and grace they come to him for. Christ is a Physician, that does not need to be sought for, he is always in the way; does not need to be urged, while we are yet speaking, he hears; does not need to be feed, he heals freely, not for price nor reward. He has given all possible demonstration, that he is as willing as he is able to save sinners. (2.) A word of power, Be thou clean. Both a power of authority, and a power of energy, are exerted in this word. Christ heals by a word of command to us; Be thou clean; "Be willing to be clean, and use the means; cleanse thyself from all filthiness;" but there goes along with this a word of command concerning us, a word that does the work; I will that thou be clean. Such a word as this is necessary to the cure, and effectual for it; and the Almighty grace which speaks it, shall not be wanting to those who truly desire it.

III. The happy change hereby wrought: Immediately his leprosy was cleansed. Nature works gradually, but the God of nature works immediately; he speaks it, it is done; and yet he works effectually; he commands, and it stands fast. One of the first miracles Moses wrought, was curing himself of a leprosy (Exod. iv. 7), for the priests under the law offered sacrifices first for their own sin; but one of Christ's first miracles was curing another of leprosy, for he had no sin of his own to atone for.

IV. The after-directions Christ gave him. It is fit that they who are cured by Christ should ever after be ruled by him.

1. See thou tell no man; "Tell no man till thou has shown thyself to the priest, and he has pronounced thee clean; and so thou hast a legal proof, both that thou wast before a leper, and art now thoroughly cleansed." Christ would have his miracles to appear in their full light and evidence, and not to be published till they could appear so. Note, They that preach the truths of Christ should be able to prove them; to defend what they preach, and convince gainsayers. "Tell no man, till thou hast showed thyself to the priest, lest if he hear who cured thee, he should out of spite deny to give thee a certificate of the cure, and so keep thee under confinement." Such were the priests in Christ's time, that they who had any thing to do with them had need to have been as wise as serpents.

2. Go show thyself to the priest, according to the law, Lev. xiv. 2. Christ took care to have the law observed, lest he should give offence, and to show that he will have order kept up, and good discipline and respect paid to those that are in office. It may be of use to those that are cleansed of their spiritual leprosy, to have recourse to Christ's ministers, and to open their case to them, that they may assist them in their enquiries into their spiritual state, and advise, and comfort, and pray for them.

3. Offer the gift that Moses commanded, in token of thankfulness to God, and recompence to the priest for his pains; and this for a testimony unto them; either, (1.) Which Moses commanded for a testimony: the ceremonial laws were testimonies of God's authority over them, care of them, and of that grace which should afterwards be revealed. Or, (2.) "Do thou offer it for a testimony, and let the priest know who cleansed thee, and how; and it shall be a testimony, that there is one among them who does that which the high priest cannot do. Let it remain upon record as a witness of my power, and a testimony for me to them, if they will use it and improve it; but against them, if they will not:" for so Christ's word and works are testimonies.
Adam Clarke: Commentary on the Bible - 1831
8:1: From the mountain - That mountain on which he had delivered the preceding inimitable sermon.
Great multitudes followed him - Having been deeply impressed with the glorious doctrines which they had just heard.
Albert Barnes: Notes on the Bible - 1834
8:1: When he was come down from the mountain - That is, immediately on his descending from the mountain. His discourse had attracted great attention, and the fame of it drew together great multitudes, who were convinced that he had come from God. Then follows, in this chapter and the chapter succeeding, a succession of "miracles" not less remarkable than his teaching was; miracles that tended to confirm beyond a doubt the impression made by his sermon that he was sent from God.
Great multitudes followed him - Great numbers of those who had been with him in the mountain, and great numbers of others who were attracted by the fame of that discourse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: come: Mat 5:1
great: Mat 8:18, Mat 4:25, Mat 12:15, Mat 15:30, Mat 19:2, Mat 20:29; Mar 3:7; Luk 5:15, Luk 14:25-27
John Gill
8:1 When he was come down from the mountain,.... Into which he went up, and preached the sermon recorded in the "three" preceding chapters:
great multitudes followed him: which is mentioned, partly to shew, that the people which came from several parts, still continued with him, being affected with his discourses and miracles; and partly on account of the following miracle, of healing the leper, which was not done in a corner, but before great multitudes, who were witnesses of it: though some think this miracle was wrought more privately.
Robert Jamieson, A. R. Fausset and David Brown
8:1 HEALING OF A LEPER. ( = Mk 1:40-45; Lk 5:12-16). (Mt 8:1-4)
When he was come down from the mountain, great multitudes followed him.
8:28:2: Եւ ահա մատուցեալ բորոտ մի, երկի՛ր պագանէր նմա, եւ ասէր. Տէ՛ր, եթէ կամիս կարօ՛ղ ես զիս սրբել։
2 Եւ ահա մի բորոտ մօտենալով՝ նրան երկրպագում էր ու ասում. «Տէ՛ր, եթէ կամենաս, կարող ես ինձ մաքրել»
2 Ահա բորոտ մը եկաւ, երկրպագութիւն կ’ընէր անոր ու կ’ըսէր. «Տէ՛ր, եթէ ուզես, կրնաս զիս մաքրել»։
Եւ ահա մատուցեալ բորոտ մի երկիր պագանէր նմա եւ ասէր. Տէր, եթէ կամիս, կարող ես զիս սրբել:

8:2: Եւ ահա մատուցեալ բորոտ մի, երկի՛ր պագանէր նմա, եւ ասէր. Տէ՛ր, եթէ կամիս կարօ՛ղ ես զիս սրբել։
2 Եւ ահա մի բորոտ մօտենալով՝ նրան երկրպագում էր ու ասում. «Տէ՛ր, եթէ կամենաս, կարող ես ինձ մաքրել»
2 Ահա բորոտ մը եկաւ, երկրպագութիւն կ’ընէր անոր ու կ’ըսէր. «Տէ՛ր, եթէ ուզես, կրնաս զիս մաքրել»։
zohrab-1805▾ eastern-1994▾ western am▾
8:22: И вот подошел прокаженный и, кланяясь Ему, сказал: Господи! если хочешь, можешь меня очистить.
8:2  καὶ ἰδοὺ λεπρὸς προσελθὼν προσεκύνει αὐτῶ λέγων, κύριε, ἐὰν θέλῃς δύνασαί με καθαρίσαι.
8:2. Καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"λεπρὸς (en-peeled) προσελθὼν (having-had-came-toward) προσεκύνει (it-was-kissing-toward-unto) αὐτῷ (unto-it) λέγων (forthing,"Κύριε, (Authority-belonged,"ἐὰν (if-ever) θέλῃς (thou-might-determine) δύνασαί ( thou-able ) με (to-me) καθαρίσαι. (to-have-cleansed-to)
8:2. et ecce leprosus veniens adorabat eum dicens Domine si vis potes me mundareAnd behold a leper came and adored him, saying: Lord, if thou wilt, thou canst make me clean.
2. And behold, there came to him a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.
And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean:

2: И вот подошел прокаженный и, кланяясь Ему, сказал: Господи! если хочешь, можешь меня очистить.
8:2  καὶ ἰδοὺ λεπρὸς προσελθὼν προσεκύνει αὐτῶ λέγων, κύριε, ἐὰν θέλῃς δύνασαί με καθαρίσαι.
8:2. et ecce leprosus veniens adorabat eum dicens Domine si vis potes me mundare
And behold a leper came and adored him, saying: Lord, if thou wilt, thou canst make me clean.
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
2 (Мк I:40; Лк V:12). У Марка рассказывается о том же исцелении прокаженного (I:40–45), как и у Матфея, с значительными отступлениями в несколько иной связи. У Луки (V:12–14) говорится, что прокаженный был исцелен в городе, а не просто на пути с горы. Поэтому предполагают, что эти события совершились в таком порядке. Когда Иисус Христос сошел с горы, то направился в Капернаум. На пути Он зашел в город, какой — неизвестно, там встретился с ним прокаженный, и Он исцелил Его. Затем Он продолжал свое путешествие и прибыл в Капернаум. Прокаженный, вероятно, не был на горе и не слышал Его проповеди. Эту мысль сильно поддерживает Златоуст и другие толкователи. По своему «благоразумию» и «вере» прокаженный «не прервал учения, не старался протесниться сквозь собрание, но дожидался удобного времени, и подходит уже тогда, когда Христос сошел с горы. И не просто, но с великою горячностью он упал пред Христом на колени, как об этом повествует Лука, и просил Его об исцелении». — Проказа была страшная болезнь, которая и теперь встречается, и не в одних только жарких странах. В древности она считалась неизлечимой, хотя и установлены были законы «об очищении прокаженных», которые, конечно, незачем было бы установлять, если бы все прокаженные безвозвратно приговорены были к смерти. Проказа принадлежала, во всяком случае, к наиболее тяжким болезням. Некоторые считают ее незаразительной и доказывают это тем, что Нееман был прокаженным, и, однако, служил военачальником у сирийского царя; Гиезий, хотя и прокаженный, разговаривает с царем Израильским (4 Цар VIII:4, 5). Священники должны были осматривать прокаженных тщательно, но ни откуда не видно, чтобы они заражались проказой. Приводят и мнения современных ученых в доказательство незаразительности проказы. Однако предосторожности против нее, принимавшиеся и евреями, и жителями других стран, показывают, что совершенно незаразительною ее считать нельзя. Болезнь поражала члены тела, они гнили и отваливались, зубы расшатывались и выпадали, нёбо проваливалось. При жизни каждый прокаженный считался живою смертью, должен был вести себя, как умерший, и всем следовало обращаться с ним, как с умершим. Каждый прокаженный был нечистым. Христос, как это бывало обыкновенно, отнесся с любовью к прокаженному. Некоторые объясняют смысл просьбы его так: если Ты хочешь, то очисти меня; Ты можешь это сделать. Этого будто бы требует условная частица ean, указывающая на будущее время или на какой-либо возможный случай. По словам Цана выражение: «если хочешь» указывает на сомнение прокаженного в склонности Иисуса Христа совершить исцеление. Сомнение обусловливалось самым свойством его болезни. Трудно, конечно, судить, как было в действительности; подлинник не дает никакого права говорить ни за, ни против таких толкований. Лучше и безыскусственнее объясняет просьбу прокаженного Ориген: «Господи! Через Тебя все делается; ибо если Ты захочешь, то будешь иметь возможность меня очистить. Твоя воля есть дело, и все Твоей воле повинуется. Ты и прежде Неемана сириянина очистил от проказы; и если только захочешь, можешь и меня очистить».
Adam Clarke: Commentary on the Bible - 1831
8:2: And, behold, there came a leper - The leprosy λεπρα, from λεπις, a scale, was an inveterate cutaneous disease, appearing in dry, thin, white scurfy scales or scabs, either on the whole body, or on some part of it, usually attended with violent itching, and often with great pain. The eastern leprosy was a distemper of the most loathsome kind, highly contagious, so as to infect garments, (Lev 13:47, etc)., and houses, (Lev 14:34, etc)., and was deemed incurable by any human means. Among the Jews, God alone was applied to for its removal; and the cure was ever attributed to his sovereign power.
The various symptoms of this dreadful disorder, which was a striking emblem of sin, may be seen in Lev 13:14 :, where also may be read the legal ordinances concerning it; which, as on the one hand, they set forth how odious sin is to God, so, on the other, they represent the cleansing of our pollutions by the sacrifice and resurrection of Christ, by the sprinkling and application of his blood, and by the sanctifying and healing influences of the Holy Spirit.
The Greek name λεπρα, seems to have been given to this distemper, on account of the thin, white Scales (λεπιδες) with which the bodies of the leprous were sometimes so covered as to give them the appearance of snow, Exo 4:6; Num 12:10; Kg2 5:27.
Herodotus, lib. 1, mentions this disorder as existing, in his time, among the Persians. He calls it λευκην, the white scab; and says, that those who were affected with it were prohibited from mingling with the other citizens; and so dreadful was this malady esteemed among them that they considered it a punishment on the person, from their great god, the sun, for some evil committed against him. Dr. Mead mentions a remarkable case of this kind which came under his own observation. "A countryman whose whole body was so miserably seized with it that his skin was shining as covered with flakes of snow, and as the furfuraceous or bran-like scales were daily rubbed off, the flesh appeared quick or raw underneath." See the doctor's Medica Sacra, chap. 2. It was probably on account of its tendency to produce this disorder, in that warm climate, that God forbade the use of swine's flesh to the Jews. Feeding on this crude aliment, in union with the intemperate use of ardent spirits, is, in all likelihood, the grand cause of the scurvy, which is so common in the British nations, and which would probably assume the form and virulence of a leprosy, were our climate as hot as that of Judea. See the notes on Exo 4:6, and on Leviticus 13 (note) and Leviticus 14 (note).
Lord, if thou wilt, thou canst make me clean - As this leper may be considered as a fit emblem of the corruption of man by sin; so may his cure, of the redemption of the soul by Christ. A sinner, truly penitent, seeks God with a respectful faith; approaches him in the spirit of adoration; humbles himself under his mighty hand, acknowledging the greatness of his fall, and the vileness of his sin; his prayer, like that of the leper, should be humble, plain, and full of confidence in that God who can do all things, and of dependence upon his will or mercy, from which all good must be derived. It is peculiar to God that he need only will what he intends to perform. His power is his will. The ability of God to do what is necessary to be done, and his willingness to make his creatures happy, should be deeply considered by all those who approach him in prayer. The leper had no doubt of the former, but he was far from being equally satisfied in respect of the latter.
Albert Barnes: Notes on the Bible - 1834
8:2: There came a leper - No disease with which the human family has been afflicted has been more dreadful than that which is often mentioned in the Bible "as the leprosy." It first exhibits itself on the surface of the skin. The appearance is not always the same, but it commonly resembles the spot made by the puncture of a pin or the pustules of a ringworm. The spots generally make their appearance very suddenly. Perhaps its appearance might be hastened by any sudden passion, as fear or anger. See Num 12:10; Ch2 26:19. The spots commonly exhibit themselves at first on the face, about the nose and eyes, and increase in size a number of years, until they become as large as a pea or a bean.
There are three kinds of leprosy, distinguished by the appearance of the spots - the white, the black, and the red leprosy. These spots, though few at first, gradually spread until they cover the whole body.
But, though the "appearance" of the disease is at first in the skin, yet it is deeply seated in the bones, and marrow, and joints of the body. We have reason to suppose that in children it is concealed in the system for a number of years until they arrive at the age of puberty; and in adults for three or four years, until at last it gives fearful indications on the skin of its having gained a well-rooted and permanent existence. A leprous person may live twenty, or thirty, or even fifty years, if he received the disease at his birth, but they will be years of indescribable misery. The bones and marrow are pervaded with the disease. The malady advances from one stage to another with slow and certain ruin. "Life still lingers amid the desolation;" the joints, and hands, and feet lose their power; and the body "collapses," or falls together in a form hideous and awful. There is a form of the disease in which it commences at the extremities: the joints separate; the fingers, toes, and other members one by one fall off; and the malady thus gradually approaches the seat of life. The wretched victim is thus doomed to see himself dying "piecemeal," assured that no human power can arrest for a moment the silent and steady march of this foe to the seat of life.
This disease is contagious and hereditary. It is easily communicated from one to another, and is transmitted to the third and fourth generation. The last generation that is afflicted with it commonly exhibits the symptoms by decayed teeth, by a fetid breath, and by a diseased complexion.
Moses gave particular directions by which the real leprosy was to be distinguished from other diseases. See Lev. 13. The leprous person was, in order to avoid contagion, very properly separated from the congregation. The inspection of the disease was committed to the priest; and a declaration on his part that the person was healed, was sufficient evidence to restore the afflicted man to the congregation. It was required, also, that the leprous person should bring an offering to the priest of two birds, probably "sparrows" (see Lev 14:4 's margin), one of which was slain and the other dismissed, Lev 14:5-7. In compliance with the laws of the land, Jesus directed the man that he had healed to make the customary offering, and to obtain the testimony of the priest that he was healed. The leprosy has once, and but once, appeared in America. This loathsome and most painful disease has in all other instances been confined to the Old World, and chiefly to the Eastern nations.
It is matter of profound gratitude to a benignant God that this scourge has been permitted but once to visit the New World. That awful calamity was on the island of Guadeloupe, in the West Indies, about the year 1730, and is thus described by an eye-witness: "Its commencement is imperceptible. There appear only some few white spots on the skin. At first they are attended with no pain or inconvenience, but no means whatever will remove them. The disease imperceptibly increases for many years. The spots become larger, and spread over the whole body. When the disease advances, the upper part of the nose swells, the nostrils become enlarged, and the nose itself grows soft. Tumors appear on the jaws; the eyebrows swell; the ears become thick; the points of the fingers, as also the feet and the toes, swell; the nails become scaly; the joints of the hands and feet separate and drop off. In the last stage of the disease the patient becomes a hideous spectacle, and falls to pieces.
Worshipped him - Bowed down before him, to show him respect. See the notes at Mat 2:2.
If thou wilt - This was an exhibition of great faith, and also an acknowledgment of his dependence on the will of Jesus, in order to be healed. So every sinner must come. He must feel that Jesus "can" save him. He must also feel that he has no claim on him; that it depends on his sovereign will; and must cast himself at his feet with the feelings of the leper:
"I can but perish if I go;
I am resolved to try;
For if I stay away, I know
I shall foRev_er die."
Happily, no one ever came to Jesus with this feeling who was not received and pardoned.
Make me clean - Heal me. The leprosy was regarded as an unclean and disgusting disease. To be "healed," therefore, was expressed by being "cleansed" from it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: behold: Mar 1:40-45; Luk 5:12
a leper: Mat 10:8, Mat 26:6; Lev 13:44-46; Num 5:2, Num 5:3, Num 12:10; Deu 24:8, Deu 24:9; Sa2 3:39; Kg2 5:1, Kg2 5:27, Kg2 7:3, Kg2 7:4, Kg2 15:5; Ch2 26:19-21; Luk 4:27, Luk 17:12-19
worshipped: Mat 2:11, Mat 4:9, Mat 14:33, Mat 15:25, Mat 18:26, Mat 28:9, Mat 28:17; Mar 1:40, Mar 5:6, Mar 5:7; Luk 5:12; Joh 9:38; Co1 14:25; Rev 19:10, Rev 22:8, Rev 22:9
if: Mat 9:28, Mat 9:29, Mat 13:58; Mar 9:22-24
Geneva 1599
8:2 (1) And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.
(1) Christ in healing the leprous with the touch of his hand, shows that he abhors no sinners that come unto him, be they ever so unclean.
John Gill
8:2 And behold there came a leper,.... As soon as he came down from the mountain, and whilst he was in the way; though Luke says, Lk 5:12 "when he was in a certain city"; in one of the cities of Galilee; one of their large towns, or unwalled cities, into which a leper might come: he might not come into walled (b) towns, at least they might turn him out, though without punishment: for the canon runs thus (c),
"a leper that enters into Jerusalem is to be beaten; but if he enters into any of the other walled towns, though he has no right, as it is said, "he sitteth alone", he is not to be beaten.''
Besides, this leper, as Luke says, was "full of leprosy", Lk 5:12 see the note there; and he might be pronounced clean by the priest, though not healed, and so might go into any city or synagogue: the law concerning such an one, in Lev 13:1 is a very surprising one; that if only there were some risings and appearances of the leprosy here and there, the man was unclean; but if "the leprosy covered all his flesh", then he was pronounced clean; and such was this man: he was a very lively emblem of a poor vile sinner, full of sin and iniquity, who is brought to see himself all over covered with sin, when he comes to Christ for pardon and cleansing; and is so considered by Christ the high priest, when he applies his justifying righteousness and sin purging blood to his conscience. A leper, by the Jews (d), is called "a wicked" man; for they suppose leprosy comes upon him for evil speaking. This account is ushered in with a "behold", as a note of admiration and attention, expressing the wonderfulness of the miracle wrought, and the seasonableness of it to confirm the doctrines Christ had been preaching to the multitude. This man came of his own accord, having heard of the fame of Christ;
and worshipped him in a civil and respectful way, showing great reverence to him as a man; which he did by falling down on his knees, and on his face; prostrating himself before him, in a very humble and submissive manner, as the other evangelists relate: for that he worshipped him as God, is not so manifest; though it is certain he had an high opinion of him, and great faith in him; which he very modestly expresses,
saying, Lord, if thou wilt, thou canst make me clean: he was fully assured of his power, that he could make him clean, entirely rid him of his leprosy, which the priest could not do; who could only, according to the law, pronounce him clean, so that he might be admitted to company, but could not heal him of his disease: this the poor man was persuaded Christ could do for him, and humbly submits it to his will; of which, as yet, he had no intimation from him. And thus it is with poor sensible sinners under first awakenings; they can believe in the ability of Christ to justify them by his righteousness, cleanse them by his blood; and save them by his grace to the uttermost: but they stick at, and hesitate about his willingness, by reason of their own vileness and unworthiness.
(b) Misn. Celim. c. 1. sect. 7. (c) Maimon. Biath Hamikdash, c. 3. sect. 8. & in Misn. Celim. c. 1. sect. 8. (d) Maimon. in Misn. Negaim, c. 12. sect. 5. & Bartenora in ib. sect. 6.
John Wesley
8:2 A leper came - Leprosies in those countries were seldom curable by natural means, any more than palsies or lunacy. Probably this leper, though he might not mix with the people, had heard our Lord at a distance. Mk 1:40; Lk 5:12.
Robert Jamieson, A. R. Fausset and David Brown
8:2 And, behold, there came a leper--"a man full of leprosy," says Lk 5:12. Much has been written on this disease of leprosy, but certain points remain still doubtful. All that needs be said here is that it was a cutaneous disease, of a loathsome, diffusive, and, there is reason to believe, when thoroughly pronounced, incurable character; that though in its distinctive features it is still found in several countries--as Arabia, Egypt, and South Africa--it prevailed, in the form of what is called white leprosy, to an unusual extent, and from a very early period, among the Hebrews; and that it thus furnished to the whole nation a familiar and affecting symbol of SIN, considered as (1) loathsome, (2) spreading, (3) incurable. And while the ceremonial ordinances for detection and cleansing prescribed in this case by the law of Moses (Lev. 13:1-14:57) held forth a coming remedy "for sin and for uncleanness" (Ps 51:7; 4Kings 5:1, 4Kings 5:7, 4Kings 5:10, 4Kings 5:13-14), the numerous cases of leprosy with which our Lord came in contact, and the glorious cures of them which He wrought, were a fitting manifestation of the work which He came to accomplish. In this view, it deserves to be noticed that the first of our Lord's miracles of healing recorded by Matthew is this cure of a leper.
and worshipped him--in what sense we shall presently see. Mark says (Mk 1:40), he came, "beseeching and kneeling to Him," and Luke says (Lk 5:12), "he fell on his face."
saying, Lord, if thou wilt, thou canst make me clean--As this is the only cure of leprosy recorded by all the three first Evangelists, it was probably the first case of the kind; and if so, this leper's faith in the power of Christ must have been formed in him by what he had heard of His other cures. And how striking a faith is it! He does not say he believed Him able, but with a brevity expressive of a confidence that knew no doubt, he says simply, "Thou canst." But of Christ's willingness to heal him he was not so sure. It needed more knowledge of Jesus than he could be supposed to have to assure him of that. But one thing he was sure of, that He had but to "will" it. This shows with what "worship" of Christ this leper fell on his face before Him. Clear theological knowledge of the Person of Christ was not then possessed even by those who were most with Him and nearest to Him. Much less could full insight into all that we know of the Only-begotten of the Father be expected of this leper. But he who at that moment felt and owned that to heal an incurable disease needed but the fiat of the Person who stood before him, had assuredly that very faith in the germ which now casts its crown before Him that loved us, and would at any time die for His blessed name.
8:38:3: Ձգեաց զձեռն իւր եւ հասո՛յց ՚ի նա Յիսուս՝ եւ ասէ. Կամի՛մ՝ սրբեա՛ց։ Եւ վաղվաղակի սրբեցաւ ՚ի նմանէ բորոտութիւնն։
3 Յիսուս իր ձեռքը երկարեց, դիպցրեց նրան եւ ասաց. «Կամենում եմ, մաքրուի՛ր»: Եւ իսկոյն բորոտութիւնը նրանից մաքրուեց
3 Յիսուս իր ձեռքը երկնցնելով դպաւ անոր ու ըսաւ. «Կ’ուզե՛մ, մաքրուէ»։ Շուտ մը անոր բորոտութիւնը մաքրուեցաւ։
Ձգեաց զձեռն իւր եւ հասոյց ի նա Յիսուս եւ ասէ. Կամիմ, սրբեաց: Եւ վաղվաղակի սրբեցաւ ի նմանէ բորոտութիւնն:

8:3: Ձգեաց զձեռն իւր եւ հասո՛յց ՚ի նա Յիսուս՝ եւ ասէ. Կամի՛մ՝ սրբեա՛ց։ Եւ վաղվաղակի սրբեցաւ ՚ի նմանէ բորոտութիւնն։
3 Յիսուս իր ձեռքը երկարեց, դիպցրեց նրան եւ ասաց. «Կամենում եմ, մաքրուի՛ր»: Եւ իսկոյն բորոտութիւնը նրանից մաքրուեց
3 Յիսուս իր ձեռքը երկնցնելով դպաւ անոր ու ըսաւ. «Կ’ուզե՛մ, մաքրուէ»։ Շուտ մը անոր բորոտութիւնը մաքրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:33: Иисус, простерши руку, коснулся его и сказал: хочу, очистись. И он тотчас очистился от проказы.
8:3  καὶ ἐκτείνας τὴν χεῖρα ἥψατο αὐτοῦ λέγων, θέλω, καθαρίσθητι· καὶ εὐθέως ἐκαθαρίσθη αὐτοῦ ἡ λέπρα.
8:3. καὶ (And) ἐκτείνας (having-stretched-out) τὴν (to-the-one) χεῖρα (to-a-hand) ἥψατο ( it-fastened ) αὐτοῦ (of-it) λέγων (forthing,"Θέλω, (I-determine) καθαρίσθητι: (thou-should-have-been-cleansed-to) καὶ (and) εὐθέως (unto-straight) ἐκαθερίσθη (it-had-been-cleansed-to) αὐτοῦ (of-it) ἡ (the-one) λέπρα. (an-en-peeling)
8:3. et extendens manum tetigit eum Iesus dicens volo mundare et confestim mundata est lepra eiusAnd Jesus stretching forth his hand, touched him, saying: I will, be thou made clean. And forthwith his leprosy was cleansed.
3. And he stretched forth his hand, and touched him, saying, I will; be thou made clean. And straightway his leprosy was cleansed.
And Jesus put forth [his] hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed:

3: Иисус, простерши руку, коснулся его и сказал: хочу, очистись. И он тотчас очистился от проказы.
8:3  καὶ ἐκτείνας τὴν χεῖρα ἥψατο αὐτοῦ λέγων, θέλω, καθαρίσθητι· καὶ εὐθέως ἐκαθαρίσθη αὐτοῦ ἡ λέπρα.
8:3. et extendens manum tetigit eum Iesus dicens volo mundare et confestim mundata est lepra eius
And Jesus stretching forth his hand, touched him, saying: I will, be thou made clean. And forthwith his leprosy was cleansed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 (Мк I:41–43; Лк V:13). Последнее выражение букв.: и тотчас была очищена (у) него проказа. У Луки выражения почти буквально сходны с выражениями Матфея (греч.); Марк добавляет: «умилосердившись над ним». Чтобы исцелить прокаженного, Спаситель протянул Свою руку и прикоснулся к нему; это было запрещено иудейским законом. Но здесь Иисус Христос, чтобы доказать, что Он «исцеляет не как раб, а как Господь, — прикасается» (Злат.). Елисей, по Златоусту, не вышел к прокаженному Нееману, соблюдая закон. Но рука Господня, через прикосновение к проказе, не сделалась нечистою, между тем тело прокаженного от святой руки стало чисто. Господь, говоря словами, сказанными самим прокаженным, отвечает: «хочу, очистись». В первом случае глагол «очистить» употреблен самим прокаженным точно в действительном залоге; в двух последних — в страдательном. Иероним замечает, что нельзя читать вместе с «многими латинянами»: «хочу очистить» (volo mundare), но отдельно; сначала Христос сказал: «хочу», а потом повелительно говорит «очистись». На исцеление прокаженного, быстрое, чудесное, мы должны смотреть, как на действительный исторический факт, а не как на аллегорию, имевшую символический смысл. Христос теперь переходит, по Матфею, от учения к чудесам. Много было говорено о том, что чудеса совершались Христом с целью подтвердить Его учение. Но здесь, по крайней мере, повеление прокаженному ничего не говорить о чуде свидетельствует о противном.
Adam Clarke: Commentary on the Bible - 1831
8:3: Jesus put forth his hand - I will; be thou clean - The most sovereign authority is assumed in this speech of our blessed Lord - I Will: there is here no supplication of any power superior to his own; and the event proved to the fullest conviction, and by the clearest demonstration, that his authority was absolute, and his power unlimited. Be thou cleansed, καθαρισθητι; a single word is enough.
And immediately his leprosy was cleansed - What an astonishing sight! A man whose whole body was covered over with the most loathsome disease, cleansed from it in a moment of time! Was it possible for any soul to resist the evidence of this fact? This action of Christ is a representation of that invisible hand which makes itself felt by the most insensible heart; of that internal word which makes itself heard by the most deaf; and of that supreme will which works every thing according to its own counsel.
Albert Barnes: Notes on the Bible - 1834
8:3: And Jesus ... touched him - It was an offence to the Jews to "touch" a leprous person, and was regarded as making him who did it ceremonially impure, Lev 13:3. The act of putting forth his hand and "touching" him, therefore, expressed the intention of Jesus to cure him, and was a pledge that he "was," in fact, already cured.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: put: Kg2 5:11
I will: Gen 1:3; Psa 33:9; Mar 1:41, Mar 4:39, Mar 5:41, Mar 7:34, Mar 9:25; Luk 5:13, Luk 7:14; Joh 5:21, Joh 11:43, Joh 15:24
immediately: Mat 11:4, Mat 11:5; Kg2 5:14; Luk 17:14, Luk 17:15
John Gill
8:3 And Jesus put forth his hand, and touched him,.... This is a wonderful instance both of the grace, and goodness of Christ, in touching this loathsome creature; and of his unspotted purity and holiness, which could not be defiled by it; and of his mighty power in healing by a touch, and with a word of his mouth,
saying, I will, be thou clean: in which he expresses at once his willingness, "I will", of which the leper before was not certain; and his power by a word of command, "be thou clean"; and in which also is shown the readiness of Christ to do it: he did not stand parleying with the man, or making any further trial of his faith, or objecting to him his uncleanness; but at once stretches out his hand, touches his filthy flesh, and commands off the disorder. A great encouragement this, for poor sensible sinners to betake themselves to Christ, under a sense of their guilt and filth; who readily receives such, in no wise casts them out, but gives immediate discoveries of his power and grace unto them:
And immediately his leprosy was cleansed, or he was cleansed from it; he was not only pronounced clean, but was made so; he was thoroughly healed of the disease of leprosy. The Jews, themselves acknowledge this fact; for so they tell us in their wicked and blasphemous book (e), that Jesus should say,
"bring me a leper, and I will heal him; and they brought him a leper, and he healed him also by Shemhamphorash,''
i.e. by the ineffable name Jehovah. Though they greatly misrepresent the matter; for this man was not brought by others, at the request of Christ, but came of his own accord; nor was he healed by the use of any name, as if it was done by a sort of magic, but by a touch of his hand, and the word of his mouth. Whether this was the same man with Simon the leper, Mt 26:6 as some have thought, is not certain.
(e) Toldos Jesu, p. 8.
Robert Jamieson, A. R. Fausset and David Brown
8:3 And Jesus--or "He," according to another reading,--"moved with compassion," says Mark (Mk 1:41); a precious addition.
put forth his hand, and touched him--Such a touch occasioned ceremonial defilement (Lev 5:3); even as the leper's coming near enough for contact was against the Levitical regulations (Lev 13:46). But as the man's faith told him there would be no case for such regulations if the cure he hoped to experience should be accomplished, so He who had healing in His wings transcended all such statutes.
saying, I will; be thou clean--How majestic those two words! By not assuring the man of His power to heal him, He delightfully sets His seal to the man's previous confession of that power; and by assuring him of the one thing of which he had any doubt, and for which he waited--His will to do it--He makes a claim as divine as the cure which immediately followed it.
And immediately his leprosy was cleansed--Mark, more emphatic, says (Mk 1:42), "And as soon as He had spoken, immediately the leprosy departed from him, and he was cleansed"--as perfectly as instantaneously. What a contrast this to modern pretended cures!
8:48:4: Եւ ասէ ցնա Յիսուս. Զգո՛յշ լեր՝ մի՛ ումեք ասիցես. այլ երթ ցո՛յց զանձն քո քահանային. եւ մատո՛ զպատարագն, զոր հրամայեա՛ց Մովսէս ՚ի վկայութիւն նոցա[127]։[127] Օրինակ մի. Քո քահանայիցն. եւ մատո՛ վասն սրբութեան քո զպատարագն զոր։
4 Եւ Յիսուս նրան ասաց. «Զգո՛յշ եղիր, ոչ ոքի չասես, այլ գնա՛ դու քեզ ցո՛յց տուր քահանային եւ մատուցի՛ր Մովսէսի հրամայած ընծան՝ նրանց իբրեւ վկայութիւն»:
4 Յիսուս ըսաւ անոր. «Զգոյշ կեցիր, մարդո՛ւ չըսես, հապա գնա՛, քեզ քահանային ցուցուր եւ Մովսէսին պատուիրած ընծան տուր, անոնց վկայութիւն ըլլալու համար»։
Եւ ասէ ցնա Յիսուս. Զգոյշ լեր, մի՛ ումեք ասիցես, այլ երթ ցոյց զանձն քո քահանային, եւ մատո զպատարագն զոր հրամայեաց Մովսէս ի վկայութիւն նոցա:

8:4: Եւ ասէ ցնա Յիսուս. Զգո՛յշ լեր՝ մի՛ ումեք ասիցես. այլ երթ ցո՛յց զանձն քո քահանային. եւ մատո՛ զպատարագն, զոր հրամայեա՛ց Մովսէս ՚ի վկայութիւն նոցա[127]։
[127] Օրինակ մի. Քո քահանայիցն. եւ մատո՛ վասն սրբութեան քո զպատարագն զոր։
4 Եւ Յիսուս նրան ասաց. «Զգո՛յշ եղիր, ոչ ոքի չասես, այլ գնա՛ դու քեզ ցո՛յց տուր քահանային եւ մատուցի՛ր Մովսէսի հրամայած ընծան՝ նրանց իբրեւ վկայութիւն»:
4 Յիսուս ըսաւ անոր. «Զգոյշ կեցիր, մարդո՛ւ չըսես, հապա գնա՛, քեզ քահանային ցուցուր եւ Մովսէսին պատուիրած ընծան տուր, անոնց վկայութիւն ըլլալու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
8:44: И говорит ему Иисус: смотри, никому не сказывай, но пойди, покажи себя священнику и принеси дар, какой повелел Моисей, во свидетельство им.
8:4  καὶ λέγει αὐτῶ ὁ ἰησοῦς, ὅρα μηδενὶ εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῶ ἱερεῖ, καὶ προσένεγκον τὸ δῶρον ὃ προσέταξεν μωϊσῆς, εἰς μαρτύριον αὐτοῖς.
8:4. καὶ (And) λέγει (it-fortheth) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ὅρα (Thou-should-discern-unto,"μηδενὶ (unto-lest-moreover-one) εἴπῃς, (thou-might-have-had-said,"ἀλλὰ (other) ὕπαγε (thou-should-lead-under) σεαυτὸν (to-thyself,"δεῖξον (thou-should-have-shown) τῷ (unto-the-one) ἱερεῖ, (unto-a-sacreder-of) καὶ (and) προσένεγκον (thou-should-have-had-beared-toward) τὸ (to-the-one) δῶρον (to-gifted) ὃ (to-which) προσέταξεν (it-arranged-toward,"Μωυσῆς (a-Mouses,"εἰς (into) μαρτύριον (to-a-witnesslet) αὐτοῖς. (unto-them)
8:4. et ait illi Iesus vide nemini dixeris sed vade ostende te sacerdoti et offer munus quod praecepit Moses in testimonium illisAnd Jesus saith to him: See thou tell no man: but go, shew thyself to the priest, and offer the gift which Moses commanded, for a testimony unto them.
4. And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.
And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them:

4: И говорит ему Иисус: смотри, никому не сказывай, но пойди, покажи себя священнику и принеси дар, какой повелел Моисей, во свидетельство им.
8:4  καὶ λέγει αὐτῶ ὁ ἰησοῦς, ὅρα μηδενὶ εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῶ ἱερεῖ, καὶ προσένεγκον τὸ δῶρον ὃ προσέταξεν μωϊσῆς, εἰς μαρτύριον αὐτοῖς.
8:4. et ait illi Iesus vide nemini dixeris sed vade ostende te sacerdoti et offer munus quod praecepit Moses in testimonium illis
And Jesus saith to him: See thou tell no man: but go, shew thyself to the priest, and offer the gift which Moses commanded, for a testimony unto them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 (Мк I:44; Лк V:14). Исцеленный должен был просто молча отправиться к священнику (ср. Лк X:4). Не слова, а самое дело, самое чудо исцеления прокаженного должны было свидетельствовать о Христе и пред народом, и пред священниками. Таково было прямое повеление. Косвенное заключалось в том, чтобы прокаженный молчал и о чуде. «И в самом деле, какая необходимость была в том, чтобы прокаженный сообщал в речи, о чем свидетельствовало его тело?» (Иероним). Спаситель требует возвещения о чуде делом, а не словом — и прежде всего священникам, для получения доступа в израильское общество, согласно с законными установлениями, изложенными в книге Левит (гл. XIV). — Прокаженный должен был отправиться в Иерусалим, там представиться для осмотра священникам и принести установленные жертвы. Выражение «во свидетельство им» не отличается определенностью, потому что неизвестно, кто именно разумеется под «ними». Одни говорят, что здесь разумеются вообще все люди, которые могли видеть прокаженного и с которыми он мог вступать в общение. Гораздо большее число толкователей принимает, что здесь разумеются только священники. Так Златоуст и многие другие, причем свидетельство исцеленного должно было состоять или в том, что Иисус Христос соблюдал законные установления, или же просто в заявлении о выздоровлении. Что множественное «им» относится к классу священников, это Цан считает естественным и грамматически неоспоримым (ср. Лк XXIII:50, след. — bouleuthV… autwn; также II:22; Рим III:1, 2). У Иеронима неопределенность речи устраняется введением в текст и толкование слова sacerdo-tibus (священникам).
Adam Clarke: Commentary on the Bible - 1831
8:4: Jesus saith - See thou tell no man - Had our Lord, at this early period, fully manifested himself as the Messiah, the people in all likelihood would have proclaimed him King; this, however, refused by him, must have excited the hatred of the Jewish rulers, and the jealousy of the Roman government; and, speaking after the manner of men, his farther preachings and miracles must have been impeded. This alone seems to be the reason why he said to the leper, See thou tell no man.
Show thyself to the priest - This was to conform to the law instituted in this case, Lev 14:1, etc.
Offer the gift - This gift was two living, clean birds, some cedar wood, with scarlet and hyssop, Lev 14:4, which were to be brought for his cleansing; and, when clean, two he lambs, one ewe lamb, three tenth deals of flour, and one log of oil, Lev 14:10; but if the person was poor, then he was to bring one lamb, one tenth deal of flour, one log of oil and two turtle doves, or young pigeons, Lev 14:21, Lev 14:22. See the notes on Leviticus 14 (note).
Now all this was to be done for a testimony to them; to prove that this leper, who was doubtless well known in the land, had been thoroughly cleansed; and thus, in this private way, to give full proof to the priesthood that Jesus was the true Messiah. The Jewish rabbins allowed that curing the lepers should be a characteristic of the Messiah; (see Bishop Chandler's Vindication); therefore the obstinacy of the priests, etc., in rejecting Christ, was utterly inexcusable.
Albert Barnes: Notes on the Bible - 1834
8:4: See thou tell no man - This command is to be understood as extending only to the time until he had made the proper representation to the priest. It was his duty to hasten to him immediately Lev 14:2; not to delay by talking about it, but, as the first thing, to obey the laws of God, and make proper acknowledgments to him by an offering. The place where this cure was performed was in Galilee, a distance of 40 or 50 miles from Jerusalem; and it was his duty to make haste to the residence of the priest, and obtain his sanction to the reality of the cure. Perhaps, also, Christ was apprehensive that the report would go "before" the man if he delayed, and the priest, through opposition to Jesus, might pronounce it an imposition.
And offer the gift that Moses commanded - That Moses directed to be offered by a leper when he was cured. That gift consisted of "two birds alive and clean, cedar-wood, scarlet, and hyssop," Lev 14:4.
For a testimony unto them - Not to the priest, but to the people. Show thyself to the priest, and get his testimony to the reality of the cure, as a proof to the people that the healing is genuine. It was necessary that he should have that testimony before he could be received to the congregation or allowed to mingle with the people. Having this, he would be, of course, restored to the privileges of social and religious life, and the proof of the miracle, to the people, would be put beyond a doubt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: See: Mat 6:1, Mat 9:30, Mat 12:16-19, Mat 16:20, Mat 17:9; Mar 1:43, Mar 1:44, Mar 5:43, Mar 7:36; Luk 5:14; Joh 5:41, Joh 7:18, Joh 8:50
show: Mat 3:15, Mat 5:17; Lev. 13:2-46, 14:2-32; Isa 42:21; Luk 17:14
for: Mat 10:18; Kg2 5:7, Kg2 5:8; Mar 1:44, Mar 6:11, Mar 13:9; Luk 5:14, Luk 21:13; Joh 10:37, Joh 10:38
John Gill
8:4 And Jesus saith unto him, see thou tell no man, &c. Not that this fact could be concealed, if it was done publicly, before the multitude; nor was it Christ's design that it should be; only it was his counsel to this man, that whilst he was on the road to Jerusalem, and when he was come there, that he would speak of it to no man, before he came to the priest, or priests: lest out of ill will to Christ, they should refuse to pronounce him clean:
but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them. The man was now in one of the cities of Galilee; from hence Christ orders him to make the best of his way, directly to Jerusalem; and present himself to one of the priests, by him to be examined, whether he was free of his leprosy; and then offer what was ordered by the law of Moses in such cases: for as yet the ceremonial law was not abolished: and therefore, as Christ was subject to it himself, so he enjoins others the observance of it. There was a two fold offering, according to the law of Moses, on account of the cleansing of the leper; Lev 14:1 the one was on the first day of his cleansing, when he first showed himself to the priest, and consisted of two birds, alive and clean, cedar wood, scarlet, and hyssop; the other, and which was properly the offering on the eighth day, was, if the man was able, two he lambs and one ewe lamb, with a meat offering; but if poor, one lamb, with a meat offering, and two turtle doves, or two young pigeons. The Jewish canons, concerning this matter, are as follow (f):
"when a leper is healed of his leprosy, after they have cleansed him with cedarwood, and hyssop, and scarlet, and the two birds, and have shaved all his flesh, and bathed him; after all this he enters into Jerusalem, and numbers seven days; and on the seventh day he shaves a second time, as he shaved at first, and bathes--and on the morrow, or eighth day, he bathes a second time, and after that they offer his offerings--he bathes on the eighth day in the court of the women, in the chamber of the lepers, which is there--if it is delayed, and he shaves not on the seventh day, but he shaves on the eighth, or some days after, on the day that he shaves, he bathes, and his sun sets; and on the morrow he brings his offerings, after he hath bathed a second time, as we have declared: how do they do unto him? The leper stands without the court of Israel, over against the eastern gate, in the gate of Nicanor and his face to the west: and there stand all they that want atonement; and there they give the bitter waters to the suspected women: and the priest takes the leper's trespass offering, while it is alive, and waves it with the log of oil, towards the east, according to the way of all wave offerings; and if he waves this by itself, and this by itself, it is right: after that he brings the leper's trespass offering to the door, and he brings it in both his hands into the court, and layeth them upon it; they slay it immediately, and two priests receive its blood: the one receives it in a vessel, and sprinkles it upon the top of the altar; and the other, in his right hand, and pours it into his left hand, and sprinkles with his finger the right hand; and if he repeats it, and receives it in his left hand first, it is unlawful. The priest that receives some of the blood in a vessel, carries it, and sprinkles it upon the altar first; and after that comes the priest, who receives the blood in the palm of his hand, to the leper, the priest being within, and the leper without; and the leper puts in his head, and the priest puts of the blood that is in the palm of his hand, upon the tip of his right ear; after that he puts in his right hand, and he puts of it on the thumb of his hand; and after that he putteth in his right foot, and he puts of it upon the toe of his foot, and if he puts of it upon the left, it is not right; and after that he offers his sin offering, and his burnt offering: and after that he hath put the blood upon his thumb and toe, the priest takes of the log of oil, and pours it into the left hand of his fellow priest; and if he pours it into his own hand, it will do: and he dips the finger of his right hand into the oil, which is in his hand, and sprinkles it seven times towards the most holy place: at every sprinkling there is a dipping of the finger in the oil; and if he sprinkles, and does not intend it, over against the holy place, it is right; and after that, he comes to the leper, and puts of the oil upon the place of the blood of the trespass offering, on the tip of the ear, and on the thumb of his hand, and toe of his foot; and that which is left of the oil, that is in his hand, he puts it on the head of him that is to be cleansed; and if he puts it not, atonement is not made; and the rest of the log is divided among the priests; and what remains of the log is not eaten, but in the Court, by the males of the priests, as the rest of the holy things; and it is forbidden to eat of the log of oil, until he has sprinkled it seven times, and has put of it upon the thumb and toe; and if he eats, he is to be beaten, as he that eats holy things before sprinkling.''
Now these were the things which, as the other evangelists say, this leper was ordered to offer for his cleansing, "for a testimony unto them"; meaning either to the priests; for the Syriac and Persic versions read the former clause, "show thyself to the priests", in Lk 17:14 that they being satisfied of the healing and cleansing of this man, and accordingly pronouncing him clean, and accepting his offerings, this might be either a convincing testimony to them, that Jesus was the Son of God, and true Messiah, and that he did not deny or oppose the law given by Moses; or might be a standing testimony against them, should they continue in unbelief; or else to the Jews, who saw the miracle, and heard the orders Christ gave to the man after he had healed him; or to the lepers that they were cleansed; or this law of Moses was for a testimony or statute to be always observed by them in such cases.
(f) Maimon. Hilchot Mechosre Capporah, c. 14. per totum.
John Wesley
8:4 See thou tell no man - Perhaps our Lord only meant here, Not till thou hast showed thyself to the priest - who was appointed to inquire into the case of leprosy. But many others he commanded, absolutely, to tell none of tho miracles he had wrought upon them. And this he seems to have done, chiefly for one or more of these reasons: To prevent the multitude from thronging him, in the manner related Mk 1:45. To fulfil the prophecy, Is 42:1, that he would not be vain or ostentatious. This reason St. Matthew assigns, Mt 12:17, &c. To avoid the being taken by force and made a king, Jn 6:15. And, That he might not enrage the chief priests, scribes, and Pharisees, who were the most bitter against him, any more than was unavoidable, Mt 16:20-21.
For a testimony - That I am the Messiah; to them - The priests, who otherwise might have pleaded want of evidence. Lev 14:2.
Robert Jamieson, A. R. Fausset and David Brown
8:4 And Jesus--"straitly charged him, and forthwith sent him away" (Mk 1:43), and
saith unto him, See thou tell no man--A hard condition this would seem to a grateful heart, whose natural language, in such a case, is "Come, hear, all ye that fear God, and I will declare what He hath done for my soul" (Ps 66:16). We shall presently see the reason for it.
but go thy way, show thyself to the priest, and offer the gift that Moses commanded-- (Lev. 14:1-57).
for a testimony unto them--a palpable witness that the Great Healer had indeed come, and that "God had visited His people." What the sequel was, our Evangelist Matthew does not say; but Mark thus gives it (Mk 1:45): "But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to Him from every quarter." Thus--by an over-zealous, though most natural and not very culpable, infringement of the injunction to keep the matter quiet--was our Lord, to some extent, thwarted in His movements. As His whole course was sublimely noiseless (Mt 12:19), so we find Him repeatedly taking steps to prevent matters prematurely coming to a crisis with Him. (But see on Mk 5:19-20). "And He withdrew Himself," adds Luke (Lk 5:16), "into the wilderness, and prayed"; retreating from the popular excitement into the secret place of the Most High, and thus coming forth as dew upon the mown grass, and as showers that water the earth (Ps 72:6). And this is the secret both of strength and of sweetness in the servants and followers of Christ in every age.
8:58:5: Եւ մտեալ ՚ի Կափառնաում, մատեա՛ւ առ նա հարիւրապետ մի, աղաչէ՛ր զնա[128], [128] Յոմանս պակասի. Մատեաւ առ նա հարիւ՛՛։
5 Կափառնայում մտնելիս նրան մօտեցաւ մի հարիւրապետ. աղաչում էր նրան
5 Երբ* Կափառնայում մտաւ, հարիւրապետ մը եկաւ քովը, կ’աղաչէր անոր,
Եւ մտեալ ի Կափառնայում, մատեաւ առ նա հարիւրապետ մի, աղաչէր զնա:

8:5: Եւ մտեալ ՚ի Կափառնաում, մատեա՛ւ առ նա հարիւրապետ մի, աղաչէ՛ր զնա[128],
[128] Յոմանս պակասի. Մատեաւ առ նա հարիւ՛՛։
5 Կափառնայում մտնելիս նրան մօտեցաւ մի հարիւրապետ. աղաչում էր նրան
5 Երբ* Կափառնայում մտաւ, հարիւրապետ մը եկաւ քովը, կ’աղաչէր անոր,
zohrab-1805▾ eastern-1994▾ western am▾
8:55: Когда же вошел Иисус в Капернаум, к Нему подошел сотник и просил Его:
8:5  εἰσελθόντος δὲ αὐτοῦ εἰς καφαρναοὺμ προσῆλθεν αὐτῶ ἑκατόνταρχος παρακαλῶν αὐτὸν
8:5. Εἰσελθόντος (Of-having-had-came-into) δὲ (moreover) αὐτοῦ (of-it) εἰς (into) Καφαρναοὺμ (to-a-Kafarnaoum) προσῆλθεν (it-had-came-toward) αὐτῷ (unto-it,"ἑκατόνταρχος (a-first-of-hundred*,"παρακαλῶν (calling-beside-unto) αὐτὸν (to-it,"
8:5. cum autem introisset Capharnaum accessit ad eum centurio rogans eumAnd when he had entered into Capharnaum, there came to him a centurion, beseeching him,
5. And when he was entered into Capernaum, there came unto him a centurion, beseeching him,
And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him:

5: Когда же вошел Иисус в Капернаум, к Нему подошел сотник и просил Его:
8:5  εἰσελθόντος δὲ αὐτοῦ εἰς καφαρναοὺμ προσῆλθεν αὐτῶ ἑκατόνταρχος παρακαλῶν αὐτὸν
8:5. cum autem introisset Capharnaum accessit ad eum centurio rogans eum
And when he had entered into Capharnaum, there came to him a centurion, beseeching him,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 (Лк VII:1). В сообщениях Матфея и Луки здесь сильное разноречие. Лучшее объяснение этого разноречия дают Августин и Кальвин. Первый высказывается в том смысле, что целью Матфея было выставить на первый план веру сотника. Поэтому для него не важны были исторические подробности и точная передача событий. Лука же, напротив, имел целью передать в точности самый исторический факт. Кальвин замечает, что различие в рассказах просто ничтожно (nihil), хотя оно, конечно, и существует, как видно из его же слов, потому что ничтожное различие есть все-таки различие. По мнению Морисона, Матфей не хотел дать научного описания факта. Для взора евангелиста сотник «действительно присутствовал около Господа через своих подданных». — Мы будем здесь держаться рассказа в том виде, в каком он дан у Матфея. Сотник, по-видимому, подошел к Спасителю на пути Его по улицам Капернаума. Можно даже думать, что это было не в начале, а в самом конце путешествия, когда Христос был уже около самого дома сотника. Евангелист пропустил слова посланных и вынужден был вложить их в уста самого сотника. Что это нисколько не вредит точности исторического повествования, видно из того, что как у Матфея, так и у Луки слова принадлежат самому сотнику. — О самой личности последнего можно сказать только немногое. Так как нет известий чтобы в то время в Капернауме стояли римские войска, то нужно думать, что сотник служил у Ирода Антипы, войска которого, по свидетельству Иосифа Флавия, состояли из наемников. Сотники называются в Евангелиях и Деяниях ekatontarcV, -chV и kenturiwn (=centurio, Мк XV:39, 44, 45). Римские легионы разделялись на 10 когорт (Деян X:1), или полков, в каждой когорте было по три манипулы, а каждая манипула состояла из сотней; если число это убывало, сотня не переставала быть сотней. В каждом легионе было 60 сотен. Сотник был, очевидно, язычник. Это, по словам Цана, само понятно и составляет сущность рассказа. Думают даже, что Матфей намеренно поставил два рассказа рядом — об исцелении прокаженного и слуги язычника, которые оба были нечисты с обрядовой точки зрения. Сотник мог быть нечист даже и в том случае, если бы был иудеем, потому что иудеи, если вступали в войска, состоящие из чужеземных солдат, то, по свидетельству Иосифа Флавия, считались, как мытари. Но он, вероятно, принадлежал к язычникам, которые склонялись к иудейству и принимали живое участие в богослужении синагоги. На развалины синагоги, построенной сотником в Капернауме, указывают и теперь.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5-13: We have here an account of Christ's curing the centurion's servant of a palsy. This was done at Capernaum, where Christ now dwelt, ch. iv. 13. Christ went about doing good, and came home to do good too; every place he came to was the better for him.

The persons Christ had now to do with were,

1. A centurion; he was a supplicant, a Gentile, a Roman, an officer of the army; probably commander-in-chief of that part of the Roman army which was quartered at Capernaum, and kept garrison there. (1.) Though he was a soldier (and a little piety commonly goes a great way with men of that profession), yet he was a godly man; he was eminently so. Note, God has his remnant among all sorts of people. No man's calling or place in the world will be an excuse for his unbelief and impiety; none shall say in the great day, I had been religious, if I had not been a soldier; for such there are among the ransomed of the Lord. And sometimes where grace conquers the unlikely, it is more than a conqueror; this soldier that was good, was very good. (2.) Though he was a Roman soldier, and his very dwelling among the Jews was a badge of their subjection to the Roman yoke, yet Christ, who was King of the Jews, favoured him; and therein has taught us to do good to our enemies, and not needlessly to interest ourselves in national enmities. (3.) Though he was a Gentile, yet Christ countenanced him. It is true, he went not to any of the Gentile towns (it was the land of Canaan that was Immanuel's land, Isa. viii. 8), yet he received addresses from Gentiles; now good old Simeon's word began to be fulfilled, that he should be a light to lighten the Gentiles, as well as the glory of his people Israel. Matthew, in annexing this cure to that of the leper, who was a Jew, intimates this; the leprous Jews Christ touched and cured, for he preached personally to them; but the paralytic Gentiles he cured at a distance; for to them he did not go in person, but sent his word and healed them; yet in them he was more magnified.

2. The centurion's servant; he was the patient. In this also it appears, that there is no respect of persons with God; for in Christ Jesus, as there is neither circumcision nor uncircumcision, so there is neither bond nor free. He is as ready to heal the poorest servant, as the richest master; for himself took upon him the form of a servant, to show his regard to the meanest.

Now in the story of the cure of this servant, we may observe an intercourse or interchanging of graces, very remarkable between Christ and the centurion. See here,

I. The grace of the centurion working towards Christ. Can any good thing come out of a Roman soldier? any thing tolerable, much less any thing laudable? Come and see, and you will find abundance of good coming out of this centurion that was eminent and exemplary. Observe, 1. His affectionate address to Jesus Christ, which speaks,

(1.) A pious regard to our great Master, as one able and willing to succour and relieve poor petitioners. He came to him beseeching him, not as Naaman the Syrian (a centurion too) came to Elisha, demanding a cure, taking state, and standing upon points of honour; but with cap in hand as a humble suitor. By this it seems that he saw more in Christ than appeared at first view; saw that which commanded respect, though to those who looked no further, his visage was marred more than any man's. The officers of the army, being comptrollers of the town, no doubt made a great figure, yet he lays by the thoughts of his post of honour, when he addresses himself to Christ, and comes beseeching him. Note, the greatest of men must turn beggars, when they have to do with Christ. He owns Christ's sovereignty, in calling him Lord, and referring the case to him, and to his will, and wisdom, by a modest remonstrance, without any formal and express petition. He knew he had to do with a wise and gracious Physician, to whom the opening of the malady was equivalent to the most earnest request. A humble confession of our spiritual wants and diseases shall not fail of an answer of peace. Pour out thy complaint, and mercy shall be poured out.

(2.) A charitable regard to his poor servant. We read of many that came to Christ for their children, but this is the only instance of one that came to him for a servant: Lord, my servant lieth at home sick. Note, it is the duty of masters to concern themselves for their servants, when they are in affliction. The palsy disabled the servant for his work, and made him as troublesome and tedious as any distemper could, yet he did not turn him away when he was sick (as that Amalekite did his servants, 1 Sam. xxx. 13), did not send him to his friends, not let him lie by neglected, but sought out the best relief he could for him; the servant could not have done more for the master, than the master did here for the servant. The centurion's servants were very dutiful to him (v. 9), and here we see what made them so; he was very kind to them, and that made them the more cheerfully obedient to him. As we must not despise the cause of our servants, when they contend with us (Job xxxi. 13, 15), so we must not despise their case when God contends with them; for we are made in the same mould, by the same hand, and stand upon the same level with them before God, and must not set them with the dogs of our flock. The centurion applies not to witches or wizards for his servant, but to Christ. The palsy is a disease in which the physician's skill commonly fails; it was therefore a great evidence of his faith in the power of Christ, to come to him for a cure, which was above the power of natural means to effect. Observe, How pathetically he represents his servant's case as very sad; he is sick of the palsy, a disease which commonly makes the patient senseless of pain, but this person was grievously tormented; being young, nature was strong to struggle with the stroke, which made it painful. (It was not paralysis simplex, but scorbutica). We should thus concern ourselves for the souls of our children, and servants, that are spiritually sick of the palsy, the dead-palsy, the dumb palsy; senseless of spiritual evils, inactive in that which is spiritually good, and bring them to the means of healing and health.

2. Observe his great humility and self-abasement. After Christ had intimated his readiness to come and heal his servants (v. 7), he expressed himself with the more humbleness of mind. Note, Humble souls are made more humble, by Christ's gracious condescensions to them. Observe what was the language of his humility; Lord, I am not worthy that thou shouldest come under my roof (v. 8), which speaks mean thought of himself, and high thoughts of our Lord Jesus. He does not say, "My servant is not worthy that thou shouldest come into his chamber, because it is in the garret;" But I am not worthy that thou shouldest come into my house. The centurion was a great man, yet he owned his unworthiness before God. Note, Humility very well becomes persons of quality. Christ now made but a mean figure in the world, yet the centurion, looking upon him as a prophet, yea, more than a prophet, paid him this respect. Note, We should have a value and veneration for what we see of God, even in those who, in outward condition, are every way our inferiors. The centurion came to Christ with a petition, and therefore expressed himself thus humbly. Note, In all our approaches to Christ, and to God through Christ, it becomes us to abase ourselves, and to lie low in the sense of our own unworthiness, as mean creatures and as vile sinners, to do any thing for God, to receive any good from him, or to have any thing to do with him.

3. Observe his great faith. The more humility the more faith; the more diffident we are of ourselves, the stronger will be our confidence in Jesus Christ. He had an assurance of faith not only that Christ could cure his servant, but,

(1.) That he could cure him at a distance. There needed not any physical contact, as in natural operations, nor any application to the part affected; but the cure, he believed, might be wrought, without bringing the physician and patient together. We read afterwards of those, who brought the man sick of the palsy to Christ, through much difficulty, and set him before him; and Christ commended their faith for a working faith. This centurion did not bring his man sick of the palsy, and Christ commended his faith for a trusting faith: true faith is accepted of Christ, though variously appearing: Christ puts the best construction upon the different methods of religion that people take, and thereby has taught us to do so too. This centurion believed, and it is undoubtedly true, that the power of Christ knows no limits, and therefore nearness and distance are alike to him. Distance of place cannot obstruct either the knowing or working of him that fills all places. Am I a God at hand, says the Lord, and not a God afar off? Jer. xxiii. 23.

(2.) That he could cure him with a word, not send him a medicine, much less a charm; but speak the word only, and I do not question but my servant shall be healed. Herein he owns him to have a divine power, an authority to command all the creatures and powers of nature, which enables him to do whatsoever he pleases in the kingdom of nature; as at first he raised that kingdom by an almighty word, when he said, Let there be light. With men, saying and doing are two things; but not so with Christ, who is therefore the Arm of the Lord, because he is the eternal Word. His saying, Be ye warmed and filled (Jam. ii. 16), and healed, warms, and fills and heals.

The centurion's faith in the power of Christ he here illustrates by the dominion he had, as a centurion, over his soldiers, as a master over his servants; he says to one, Go, and he goes, &c. They were all at his beck and command, so as that he could by them execute things at a distance; his word was a law to them--dictum factum; well-disciplined soldiers know that the commands of their officers are not to be disputed, but obeyed. Thus could Christ speak, and it is done; such a power had he over all bodily diseases. The centurion had this command over his soldiers, though he was himself a man under authority; not a commander-in-chief, but a subaltern officer; much more had Christ this power, who is the supreme and sovereign Lord of all. The centurion's servants were very obsequious, would go and come at every the least intimation of their master's mind. Now, [1.] Such servants we all should be to God: we must go and come at his bidding, according to the directions of his word, and the disposals of his providence; run where he sends us, return when he remands us, and do what he appoints. What saith my Lord unto his servant? When his will crosses our own, his must take place, and our own be set aside. [2.] Such servants bodily diseases are to Christ. They seize us when he sends them; they leave us when he calls them back; they have that effect upon us, upon our bodies, upon our souls, that he orders. It is a matter of comfort to all that belong to Christ, for whose good his power is exerted and engaged, that every disease has his commission, executes his command, is under his control, and is made to serve the intentions of his grace. They need not fear sickness, nor what it can do, who see it in the hand of so good a Friend.

II. Here is the grace of Christ appearing towards this centurion; for to the gracious he will show himself gracious.

1. He complies with his address at the first word. He did but tell him his servant's case, and was going on to beg a cure, when Christ prevented him, with this good word, and comfortable word, I will come and heal him (v. 7); not I will come and see him--that had evinced him a kind Saviour; but, I will come and heal him--that shows him a mighty, an almighty Saviour; it was a great word, but no more than he could make good; for he has healing under his wings; his coming is healing. They who wrought miracles by a derived power, did not speak thus positively, as Christ did, who wrought them by his own power, as one that had authority. When a minister is sent for to a sick friend, he can but say, I will come and pray for him; but Christ says, I will come and heal him: it is well that Christ can do more for us than our ministers can. The centurion desired he would heal his servant; he says, I will come and heal him; thus expressing more favour than he did either ask or think of. Note, Christ often outdoes the expectations of poor supplicants. See an instance of Christ's humility, that he would make a visit to a poor soldier. He would not go down to see a nobleman's sick child, who insisted upon his coming down (John iv. 47-49), but he proffers to go down to see a sick servant; thus does he regard the low estate of his people, and give more abundant honour to that part which lacked. Christ's humility, in being willing to come, gave an example to him, and occasioned his humility, in owning himself unworthy to have him come. Note, Christ's gracious condescensions to us, should make us the more humble and self-abasing before him.

2. He commends his faith, and takes occasion from it to speak a kind word of the poor Gentiles, v. 10-12. See what great things a strong but self-denying faith can obtain from Jesus Christ, even of general and public concern.

(1.) As to the centurion himself; he not only approved him and accepted him (that honour have all true believers), but he admired him and applauded him: that honour great believers have, as Job; there is none like unto him in the earth.

[1.] Christ admired him, not for his greatness, but for his graces. When Jesus heard it, he marvelled; not as if it were to him new and surprising, he knew the centurion's faith, for he wrought it; but it was great and excellent, rare and uncommon, and Christ spoke of it as wonderful, to teach us what to admire; not worldly pomp and decorations, but the beauty of holiness, and the ornaments which are in the sight of God of great price. Note, The wonders of grace should affect us more than the wonders of nature or providence, and spiritual attainments more than any achievements in this world. Of those that are rich in faith, not of those that are rich in gold and silver, we should say that they have gotten all this glory, Gen. xxx. 1. But whatever there is admirable in the faith of any, it must redound to the glory of Christ, who will shortly be himself admired in all them that believe, as having done in and for them marvellous things.

[2.] He applauded him in what he said to them that followed. All believers shall be, in the other world, but some believers are, in this world, confessed and acknowledged by Christ before men, in his eminent appearances for them and with them. Verily, I have not found so great faith, no, not in Israel. Now this speaks, First, Honour to the centurion; who, though not a son of Abraham's loins, was an heir of Abraham's faith, and Christ found it so. Note, The thing that Christ seeks is faith, and wherever it is, he finds it, though but as a grain of mustard-seed. He had not found so great faith, all things considered, and in proportion to the means; as the poor widow is said to cast in more than they all, Luke xxi. 3. Though the centurion was a Gentile, yet he was thus commended. Note, We must be so far from grudging, that we must be forward, to give those their due praise, that are not within our denomination or pale. Secondly, It speaks shame to Israel, to whom pertained the adoption, the glory, the covenants, and all the assistances and encouragements of faith. Note, When the Son of man comes, he finds little faith, and, therefore, he finds so little fruit. Note, the attainments of some, who have had but little helps for their souls, will aggravate the sin and ruin of many, that have had great plenty of the means of grace, and have not made a good improvement of them. Christ said this to those that followed him, if by any means he might provoke them to a holy emulation, as Paul speaks, Rom. xi. 14. They were Abraham's seed; in jealousy for that honour, let them not suffer themselves to be outstripped by a Gentile, especially in that grace for which Abraham was eminent.

(2.) As to others. Christ takes occasion from hence to make a comparison between Jews and Gentiles, and tells them two things, which could not but be very surprising to them who had been taught that salvation was of the Jews.

[1.] That a great many of the Gentiles should be saved, v. 11. The faith of the centurion was but a specimen of the conversion of the Gentiles, and a preface to their adoption into the church. This was a topic our Lord Jesus touched often upon; he speaks it with assurance; I say unto you, "I that know all men;" and he could not say any thing more pleasing to himself, or more displeasing to the Jews; an intimation of this kind enraged the Nazarenes against him, Luke iv. 27. Christ gives us here an idea, First, of the persons that shall be saved; many from the east and the west: he had said (ch. vii. 14), Few there be that find the way of life; and yet here many shall come. Few at one time, and in one place; yet, when they come altogether, they will be a great many. We now see but here and there one brought to grace; but we shall shortly see the Captain of our salvation bringing many sons to glory, Heb. ii. 10. He will come with ten thousands of his saints (Jude 14), with such a company as no man can number (Rev. vii. 9); with nations of them that are saved, Rev. xxi. 24. They shall come from the east and from the west; places far distant from each other; and yet they shall all meet at the right hand of Christ, the Centre of their unity. Note, God has his remnant in all places; from the rising of the sun, to the going down of the same, Mal. i. 11. The elect will be gathered from the four winds, ch. xxiv. 31. They are sown in the earth, some scattered in every corner of the field. The Gentile world lay from east to west, and they are especially meant here; though they were strangers to the covenant of promise now, and had been long, yet who knows what hidden ones God had among them then? As in Elijah's time in Israel (1 Kings xix. 14), soon after which they flocked into the church in great multitudes, Isa. lx. 3, 4. Note, When we come to heaven, as we shall miss a great many there, that we thought had been going thither, so we shall meet a great many there, that we did not expect. Secondly, Christ gives us an idea of the salvation itself. They shall come, shall come together, shall come together to Christ, 2 Thess. ii. 1. 1. They shall be admitted into the kingdom of grace on earth, into the covenant of grace made with Abraham, Isaac, and Jacob; they shall be blessed with faithful Abraham, whose blessing comes upon the Gentiles, Gal. iii. 14. This makes Zaccheus a son of Abraham, Luke xix. 9. 2. They shall be admitted into the kingdom of glory in heaven. They shall come cheerfully, flying as doves to their windows; they shall sit down to rest from their labours, as having done their day's work; sitting denotes continuance: while we stand, we are going; where we sit, we mean to stay; heaven is a remaining rest, it is a continuing city; they shall sit down, as upon a throne (Rev. iii. 21); as at a table; that is the metaphor here; they shall sit down to be feasted; which denotes both fulness of communication, and freedom and familiarity of communion, Luke xxii. 30. They shall sit down with Abraham. They who in this world were ever so far distant from each other in time, place, or outward condition, shall all meet together in heaven; ancients and moderns, Jews and Gentiles, rich and poor. The rich man in hell sees Abraham, but Lazarus sits down with him, leaning on his breast. Note, Holy society is a part of the felicity of heaven; and they on whom the ends of the world are come, and who are most obscure, shall share in glory with the renowned patriarchs.

[2.] That a great many of the Jews should perish, v. 12. Observe,

First, A strange sentence passed; The children of the kingdom shall be cast out; the Jews that persist in unbelief, though they were by birth children of the kingdom, yet shall be cut off from being members of the visible church: the kingdom of God, of which they boasted that they were the children, shall be taken from them, and they shall become not a people, not obtaining mercy, Rom. xi. 20; ix. 31. In the great day it will not avail men to have been children of the kingdom, either as Jews or as Christians; for men will then be judged, not by what they were called, but by what they were. If children indeed, then heirs; but many are children in profession, in the family, but not of it, that will come short of the inheritance. Being born of professing parents denominates us children of the kingdom; but if we rest in that, and have nothing else to show for heaven but that, we shall be cast out.

Secondly, A strange punishment for the workers of iniquity described; They shall be cast into outer darkness, the darkness of those that are without, of the Gentiles that were out of the church; into that the Jews were cast, and into worse; they were blinded, and hardened, and filled with terrors, as the apostle shows, Rom. xi. 8-10. A people so unchurched and given up to spiritual judgments, are in utter darkness already: but it looks further, to the state of damned sinners in hell, to which the other is a dismal preface. They shall be cast out from God, and all true comfort, and cast into darkness. In hell there is fire, but no light; it is utter darkness; darkness in extremity; the highest degree of darkness, without any remainder, or mixture, or hope, of light; not the least gleam or glimpse of it; it is darkness that results from their being shut out of heaven, the land of light; they who are without, are in the regions of darkness; yet that is not the worst of it, there shall be weeping and gnashing of teeth. 1. In hell there will be great grief, floods of tears shed to no purpose; anguish of spirit preying eternally upon the vitals, in the sense of the wrath of God, is the torment of the damned. 2. Great indignation: damned sinners will gnash their teeth for spite and vexation, full of the fury of the Lord; seeing with envy the happiness of others, and reflecting with horror upon the former possibility of their own being happy, which is now past.

3. He cures his servant. He not only commends his application to him, but grants him that for which he applied, which was a real answer, v. 13. Observe,

(1.) What Christ said to him: he said that which made the cure as great a favour to him as it was to his servant, and much greater; As thou hast believed, so be it done to thee. The servant got a cure of his disease, but the master got the confirmation and approbation of his faith. Note, Christ often gives encouraging answers to his praying people, when they are interceding for others. It is kindness to us, to be heard for others. God turned the captivity of Job, when he prayed for his friends, Job xlii. 10. It was a great honour which Christ put upon this centurion, when he gave him a blank, as it were; Be it done as thou believest. What could he have more? Yet what was said to him is said to us all, Believe, and ye shall receive; only believe. See here the power of Christ, and the power of faith. As Christ can do what he will, so an active believer may have what he will from Christ; the oil of grace multiplies, and stays not till the vessels of faith fail.

(2.) What was the effect of this saying: the prayer of faith was a prevailing prayer, it ever was so, and ever will be so; it appears, by the suddenness of the cure, that it was miraculous: and by its coincidence with Christ's saying, that the miracle was his; he spake, and it was done; and this was a proof of his omnipotence, that he has a long arm. It is the observation of a learned physician, that the diseases Christ cured were chiefly such as were the most difficult to be cured by any natural means, and particularly the palsy. Omnis paralysis, præsertim vetusta, aut incurabilis est, aut difficilis curatu, etiam pueris: atque soleo ego dicere, morbos omnes qui Christo curandi fuerunt propositi, difficillimos sua matura curatu esse--Every kind of palsy, especially of long continuance, is either incurable, or is found to yield with the utmost difficulty to medical skill, even in young subjects; so that I have frequently remarked, that all the diseases which were referred to Christ for cure appear to have been of the most obstinate and hopeless kind. Mercurialis De Morbis Puerorum, lib. 2. cap. 5.
Adam Clarke: Commentary on the Bible - 1831
8:5: Capernaum - See Mat 4:13.
A centurion - Εκατονταρχος. A Roman military officer who had the command of one hundred men.
Albert Barnes: Notes on the Bible - 1834
8:5: Capernaum - See the notes at Mat 4:13.
There came unto him a centurion - A centurion was the commander of 100 men in the Roman armies. Judea was a Roman province, and garrisons were kept there to preserve the people in subjection. This man was probably by birth a pagan. See Mat 8:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: entered: Mat 4:13, Mat 9:1, Mat 11:23; Mar 2:1; Luk 7:1
a centurion: This was a Roman military title; and therefore this officer may be concluded to have been a Gentile. (See fuller particulars under Mar 15:39.) Mat 27:54; Mar 15:39; Luk 7:2-10; Acts 10:1-33, Act 22:25, Act 23:17, Act 23:23, Act 27:13, Act 27:31, Act 27:43
Geneva 1599
8:5 (2) And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,
(2) Christ by setting before them the example of the uncircumcised centurion and yet of an excellent faith, provokes the Jews to jealousy, and together forewarns them of their being cast off and the calling of the Gentiles.
John Gill
8:5 And when Jesus was entered into Capernaum,.... Was returned from his journey through Galilee, to the place where he before dwelt, and is called his own city, Mt 9:1
there came unto him a centurion, a Roman officer, , "a commander of an hundred men", as the Hebrew Gospel by Munster reads it: though the number of men under a "centurion" was more, according to some accounts.
"A band (it is said (g)) made two centuries, each of which consisted of an hundred and twenty eight soldiers; for a doubled century made a band, whose governor was called an ordinary "centurion".''
Such an one was Cornelius, a centurion of a band, Acts 10:1. The other person that was healed was a Jew. The next instance of Christ's power and goodness is the servant of a Gentile; he came to do good both to Jews and Gentiles;
beseeching him, not in person, but by his messengers; see Lk 7:3 and the Jews (h) say, , "that a man's messenger is as himself".
(g) Alex. ab Alex. Genial. Dier. l. 6. c. 13. (h) T. Bab. Beracot, fol. 34. 2.
John Wesley
8:5 There came to him a centurion - A captain of a hundred Roman soldiers. Probably he came a little way toward him, and then went back. He thought himself not worthy to come in person, and therefore spoke the words that follow by his messengers. As it is not unusual in all languages, so in the Hebrew it is peculiarly frequent, to ascribe to a person himself the thing which is done, and the words which are spoken by his order. And accordingly St. Matthew relates as said by the centurion himself, what others said by order from him. An instance of the same kind we have in the case of Zebedee's children. From St. Matthew, Mt 20:20, we learn it was their mother that spoke those words, which, Mk 10:35, Mk 10:37, themselves are said to speak; because she was only their mouth. Yet from Mt 8:13, Go thy way home, it appears he at length came in person, probably on hearing that Jesus was nearer to his house than he apprehended when he sent the second message by his friends. Lk 7:1.
8:68:6: եւ ասէր. Տէ՛ր՝ մանուկ իմ անկեալ կայ ՚ի տան անդամալոյծ՝ չարաչա՛ր տանջեալ։
6 եւ ասում. «Տէ՛ր, ծառաս տանը անդամալոյծ ընկած է եւ չարաչար տանջւում է»
6 Ու կ’ըսէր. «Տէ՛ր, ծառաս տունը անդամալոյծ պառկած չարաչար կը տանջուի»։
եւ ասէր. Տէր, մանուկ իմ անկեալ կայ ի տան անդամալոյծ` չարաչար տանջեալ:

8:6: եւ ասէր. Տէ՛ր՝ մանուկ իմ անկեալ կայ ՚ի տան անդամալոյծ՝ չարաչա՛ր տանջեալ։
6 եւ ասում. «Տէ՛ր, ծառաս տանը անդամալոյծ ընկած է եւ չարաչար տանջւում է»
6 Ու կ’ըսէր. «Տէ՛ր, ծառաս տունը անդամալոյծ պառկած չարաչար կը տանջուի»։
zohrab-1805▾ eastern-1994▾ western am▾
8:66: Господи! слуга мой лежит дома в расслаблении и жестоко страдает.
8:6  καὶ λέγων, κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόμενος.
8:6. καὶ (and) λέγων (forthing,"Κύριε, (Authority-belonged,"ὁ (the-one) παῖς (a-child) μου (of-me) βέβληται (it-had-come-to-be-casted) ἐν (in) τῇ (unto-the-one) οἰκίᾳ (unto-a-housing-unto) παραλυτικός, (loosed-beside-of,"δεινῶς (unto-moreover-so) βασανιζόμενος. (being-abraded-to)
8:6. et dicens Domine puer meus iacet in domo paralyticus et male torqueturAnd saying, Lord, my servant lieth at home sick of the palsy, and is grievously tormented.
6. and saying, Lord, my servant lieth in the house sick of the palsy, grievously tormented.
And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented:

6: Господи! слуга мой лежит дома в расслаблении и жестоко страдает.
8:6  καὶ λέγων, κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόμενος.
8:6. et dicens Domine puer meus iacet in domo paralyticus et male torquetur
And saying, Lord, my servant lieth at home sick of the palsy, and is grievously tormented.
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
6 Букв. и говоря: мальчик мой поражен в доме, параличный, страшно мучающийся. Относительно греч. слова «мальчик» (paiV) следует сказать, что оно употребляется и в смысле «сын», — так переводится оно у Ин IV:51; Деян III:13, 26, и «раб» или слуга у Лк XII:45; XV:26. В рассматриваемом месте слово, несомненно, означает «раб», потому что оно пояснено так у Луки (VII:2 — douloV). Название болезни неопределенно. Ссылаясь на 1 Мак IX:55–56, Альфорд говорит, что может быть это был tetanus, который древние врачи смешивали с параличом. Такая болезнь более обычна в жарких странах, чем у нас. По Луке мальчик был при смерти. Думали, что это и было причиной, почему сотник сам не явился ко Христу с просьбой об его исцелении. Но с таким объяснением не согласен Златоуст, полагая, что неприбытие сотника было таким же делом его веры, как и его слова. Это был, по словам Иеронима, первый параличный, исцеленный Христом. Описание болезни у Матфея не противоречит показанию Лк VII:2; но у Матфея несколько подробнее и точнее.
Adam Clarke: Commentary on the Bible - 1831
8:6: Lord - Rather, Sir, for so the word κυριε should always be translated when a Roman is the speaker.
Lieth at home - Βεβληται, lieth all along; intimating that the disease had reduced him to a state of the utmost impotence, through the grievous torments with which it was accompanied.
Sick of the palsy - Or paralytic. See Mat 4:24. This centurion did not act as many masters do when their servants are afflicted, have them immediately removed to an infirmary, often to a work-house; or sent home to friends or relatives, who probably either care nothing for them, or are unable to afford them any of the comforts of life. In case of a contagious disorder, it may be necessary to remove an infected person to such places as are best calculated to cure the distemper, and prevent the spread of the contagion. But, in all common cases, the servant should be considered as a child, and receive the same friendly attention. If, by a hasty, unkind, and unnecessary removal, the servant die, are not the master and mistress murderers before God?
Albert Barnes: Notes on the Bible - 1834
8:6: Sick of the palsy - See the notes at Mat 4:24. The particular form which the palsy assumed in this case is not mentioned. It seems it was a violent attack. Perhaps it was the painful form which produced violent "cramps," and which immediately endangered his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: my: Job 31:13, Job 31:14; Act 10:7; Col 3:11, Col 4:1; Ti1 6:2; Plm 1:16
palsy: Mat 4:24, Mat 9:2; Mar 2:3-12; Act 8:7, Act 9:33
John Gill
8:6 And saying, Lord, my servant lieth at home,.... It would be a difficulty whether it was a son or a servant he was so concerned for; since the word here used, more commonly signifies a "son" or "child"; but that Luke, supposing it to be the same case he relates, expressly calls him "a servant", Lk 7:2. The concern of the "centurion" for him, shows him to have been a good servant, faithful and obedient to his master; since he was so much affected with his case, and took so much care of him; and Luke says, he "was dear unto him"; in great esteem, highly valued, and much beloved: and also, that the centurion was a good master; he does not put his sick servant from him, but takes care of him at home, and seeks out for relief for him, being greatly desirous of his life. And as his keeping him at home discovered a tender regard to him; so his not bringing him forth, or ordering him to be brought out to Christ, which was sometimes done in such cases, shows his great faith in Christ, that he was as able to cure him lying at home, as if brought before him; absent, as well as present. It is in the original text, "is cast"; or, as it is rendered, Mt 8:14 "laid in the house", as if he was dead, speechless, and without motion; and Luke says, that he was "ready to die", being as one laid out for dead. The phrase answers to a word often used by the Rabbins; sometimes of sick persons, as when they say (i) of anyone, that he is , "sick, and laid upon the bed"; and sometimes of a person really dead, and laid out: and often this phrase is to be met with, , "he that hath his dead cast", or "laid out before him" (k); concerning whom they dispute many things; as what he is free from, the reading of Shema, prayer, and the phylacteries; and where he ought to eat and drink till such time his dead is buried out of his sight. But this man's servant was not dead, but lay as one dead;
sick of the palsy, his nerves all relaxed, and he stupid, senseless, motionless,
grievously tormented, or "punished", or rather "afflicted"; as the Ethiopic version, and Munster's Hebrew edition read it; for paralytic persons do not feel much pain and torment: but the meaning is, that he was in a miserable afflicted condition. The account of his disorder is given to move Christ's compassion, and recorded to show the greatness of the miracle.
(i) T. Bab. Bava Bathra, fol. 146. 2. 147. l. Cetubot, fol. 103. 2. (k) Misn. Beracot, c. 3. sect. 1. T. Bab. Moed. Katon, fol. 23. 2. Maimon. Hilch. Ebel, c. 4. sect. 7.
8:78:7: Ասէ ցնա Յիսուս. Ես եկից՝ եւ բժշկեցից զնա։
7 Յիսուս նրան ասաց. «Ես կը գամ եւ կը բժշկեմ նրան»
7 Յիսուս ըսաւ անոր. «Ես կու գամ ու զանիկա կը բժշկեմ»։
Ասէ ցնա Յիսուս. Ես եկից եւ բժշկեցից զնա:

8:7: Ասէ ցնա Յիսուս. Ես եկից՝ եւ բժշկեցից զնա։
7 Յիսուս նրան ասաց. «Ես կը գամ եւ կը բժշկեմ նրան»
7 Յիսուս ըսաւ անոր. «Ես կու գամ ու զանիկա կը բժշկեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:77: Иисус говорит ему: Я приду и исцелю его.
8:7  καὶ λέγει αὐτῶ, ἐγὼ ἐλθὼν θεραπεύσω αὐτόν.
8:7. λέγει (It-fortheth) αὐτῷ (unto-it,"Ἐγὼ (I) ἐλθὼν (having-had-came) θεραπεύσω (I-shall-minister-of) αὐτόν. (to-it)
8:7. et ait illi Iesus ego veniam et curabo eumAnd Jesus saith to him: I will come and heal him.
7. And he saith unto him, I will come and heal him.
And Jesus saith unto him, I will come and heal him:

7: Иисус говорит ему: Я приду и исцелю его.
8:7  καὶ λέγει αὐτῶ, ἐγὼ ἐλθὼν θεραπεύσω αὐτόν.
8:7. et ait illi Iesus ego veniam et curabo eum
And Jesus saith to him: I will come and heal him.
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Adam Clarke: Commentary on the Bible - 1831
8:7: I will come and heal him - Εγω ελθων θεραπευσω αυτον, I am coming, and will heal him. This saying is worthy of observation. Jesus did not positively say, I will came and heal him; this could not have been strictly true, because our Lord healed him without going to the house: and the issue shows that the words ought to be taken in the most literal sense: thus understood, they contained a promise which it seems none of them distinctly comprehended. Foreseeing the exercise of the centurion's faith, he promises that while he is coming, ere he arrives at the house, he will heal him, and this was literally done, Mat 8:13. There is much beauty in this passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: I will: Mat 9:18, Mat 9:19; Mar 5:23, Mar 5:24; Luk 7:6
John Gill
8:7 And Jesus saith unto him, I will come and heal him. This answer of Christ's, which is short and full, not only shows the readiness of Christ to do good, how soon and easily he complied with the centurion's request, it being a prayer of faith, and so effectual, and was heard as soon as delivered; but also contains an absolute promise that he would heal him. He does not say that he would come and see him, and what his case was, and do what he could for him, as ordinary physicians do; but he would come and heal him at once: and indeed it is a proposal of more than what was asked of him; his presence was not asked, and yet he offered it; though Luke says, that he besought him by the messengers to "come and heal his servant"; and so this is an answer to both parts of the request; the whole is granted. Christ cannot deny anything to faith, his presence or assistance.
8:88:8: Պատասխանի ետ հարիւրապետն՝ եւ ասէ. Տէր՝ չե՛մ բաւական եթէ ընդ յարկա՛ւ իմով մտցես. այլ ասա՛ բանիւ, եւ բժշկեսցի՛ մանուկն իմ։
8 Հարիւրապետը պատասխանեց եւ ասաց. «Տէ՛ր, ես արժանի չեմ, որ դու իմ յարկի տակ մտնես. այլ խօսքո՛վ ասա, եւ իմ ծառան կը բժշկուի
8 Հարիւրապետը պատասխան տալով՝ ըսաւ. «Տէ՛ր, ես արժանի չեմ որ դուն իմ յարկիս տակ մտնես. միայն խօսքով հրամայէ ու իմ ծառաս պիտի բժշկուի։
Պատասխանի ետ հարիւրապետն եւ ասէ. Տէր, չեմ բաւական եթէ ընդ յարկաւ իմով մտցես. այլ ասա բանիւ, եւ բժշկեսցի մանուկն իմ:

8:8: Պատասխանի ետ հարիւրապետն՝ եւ ասէ. Տէր՝ չե՛մ բաւական եթէ ընդ յարկա՛ւ իմով մտցես. այլ ասա՛ բանիւ, եւ բժշկեսցի՛ մանուկն իմ։
8 Հարիւրապետը պատասխանեց եւ ասաց. «Տէ՛ր, ես արժանի չեմ, որ դու իմ յարկի տակ մտնես. այլ խօսքո՛վ ասա, եւ իմ ծառան կը բժշկուի
8 Հարիւրապետը պատասխան տալով՝ ըսաւ. «Տէ՛ր, ես արժանի չեմ որ դուն իմ յարկիս տակ մտնես. միայն խօսքով հրամայէ ու իմ ծառաս պիտի բժշկուի։
zohrab-1805▾ eastern-1994▾ western am▾
8:88: Сотник же, отвечая, сказал: Господи! я недостоин, чтобы Ты вошел под кров мой, но скажи только слово, и выздоровеет слуга мой;
8:8  καὶ ἀποκριθεὶς ὁ ἑκατόνταρχος ἔφη, κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς· ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μου.
8:8. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) ἑκατόνταρχος (a-first-of-hundred*"ἔφη (it-was-declaring,"Κύριε, (Authority-belonged,"οὐκ (not) εἰμὶ (I-be) ἱκανὸς (ampled) ἵνα (so) μου (of-me) ὑπὸ (under) τὴν (to-the-one) στέγην (to-a-shielding) εἰσέλθῃς: (thou-might-have-had-came-into,"ἀλλὰ (other) μόνον (to-alone) εἰπὲ (thou-should-have-had-said) λόγῳ, (unto-a-forthee) καὶ (and) ἰαθήσεται (it-shall-be-cured-unto) ὁ (the-one) παῖς (a-child) μου: (of-me)
8:8. et respondens centurio ait Domine non sum dignus ut intres sub tectum meum sed tantum dic verbo et sanabitur puer meusAnd the centurion, making answer, said: Lord, I am not worthy that thou shouldst enter under my roof; but only say the word, and my servant shall be healed.
8. And the centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but only say the word, and my servant shall be healed.
The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed:

8: Сотник же, отвечая, сказал: Господи! я недостоин, чтобы Ты вошел под кров мой, но скажи только слово, и выздоровеет слуга мой;
8:8  καὶ ἀποκριθεὶς ὁ ἑκατόνταρχος ἔφη, κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς· ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μου.
8:8. et respondens centurio ait Domine non sum dignus ut intres sub tectum meum sed tantum dic verbo et sanabitur puer meus
And the centurion, making answer, said: Lord, I am not worthy that thou shouldst enter under my roof; but only say the word, and my servant shall be healed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8 (Лк VII:6–7). У Луки «недостоинство» сотника выставляется причиной не только того, что он не просит Христа придти в свой дом, но и того, что он сам не пришел ко Христу.
Adam Clarke: Commentary on the Bible - 1831
8:8: But speak the word only - Or instead of ειπε λογον read ειπε λογω, speak by word or command. This reading is supported by the most extensive evidence from MSS., versions, and fathers. See here the pattern of that living faith and genuine humility which ought always to accompany the prayer of a sinner: Jesus can will away the palsy, and speak away the most grievous torments. The first degree of humility is to acknowledge the necessity of God's mercy, and our own inability to help ourselves: the second, to confess the freeness of his grace, and our own utter unworthiness. Ignorance, unbelief, and presumption will ever retard our spiritual cure.
Albert Barnes: Notes on the Bible - 1834
8:8: I am not worthy ... - This was an expression of great humility. It refers, doubtless, to his view of his "personal" unworthiness, and not merely to the fact that he was a "Gentile." It was the expression of a conviction of the great dignity and power of the Saviour, and of a feeling that he was so unlike him that he was not suitable that the Son of God should come into his dwelling. So every truly penitent sinner feels - a feeling which is appropriate when he comes to Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: I am: Mat 3:11, Mat 3:14, Mat 15:26, Mat 15:27; Gen 32:10; Psa 10:17; Luk 5:8, Luk 7:6, Luk 7:7, Luk 15:19, Luk 15:21; Joh 1:27, Joh 13:6-8
but: Mat 8:3; Num 20:8; Psa 33:9, Psa 107:20; Mar 1:25-27; Luk 7:7
John Gill
8:8 The centurion answered, and said,.... This, according to Lk 7:6 was said by his friends in his name, when he understood that Christ had agreed to come to his house, with the elders of the Jews, he first sent to him; and after he was actually set out with them, and was in the way to his house; who, conscious of his own unworthiness, deputes some persons to him, to address him in this manner,
Lord, I am not worthy that thou shouldst come under my roof. This is not said as rejecting and despising the presence and company of Christ; but is expressive of his great modesty and humility, and of his consciousness of his own vileness, and unworthiness of having so great a person in his house: it was too great a favour for him to enjoy. And if such a man was unworthy, having been an idolater, and lived a profane course of life, that Christ should come into his house, and be, though but for a short time, under his roof; how much more unworthy are poor sinful creatures (and sensible sinners see themselves to be so unworthy), that Christ should come into their hearts, and dwell there by faith, as he does, in all true believers, however vile and sinful they have been?
But speak the word only, and my servant shall be healed. As the former expression declares his modesty and humility, and the mean apprehensions he had of himself; so this signifies his great faith in Christ, and the persuasion he had of his divine power: he does not say pray, and my servant shall be healed, as looking upon him barely as a man of God, a prophet, one that had great interest in God, and at the throne of grace; but speak, command, order it to be done, and it shall be done, which is ascribing omnipotence to him; such power as was put forth in creation, by the all commanding word of God; "he spake, and it was done, he commanded, and it stood fast", Ps 33:9 yea, he signifies that if he would but speak a word, the least word whatever; or, as Luke has it, "say in a word"; let but a word come out of thy mouth, and it will be done.
John Wesley
8:8 The centurion answered - By his second messengers.
8:98:9: Քանզի եւ ես ա՛յր մի եմ ընդ իշխանութեամբ, ունիմ ընդ ինեւ զինուո՛րս. ասե՛մ սմա ե՛րթ՝ եւ երթայ. եւ այլում թէ ե՛կ՝ եւ գայ. եւ ծառայի իմում թէ արա՛ զայս՝ եւ առնէ՛։
9 քանի որ ես էլ իշխանութեան տակ եղող մարդ եմ, ինձ ենթակայ զինուորներ ունեմ. սրան ասում եմ՝ գնա՛, եւ գնում է, եւ մի ուրիշին, թէ՝ ե՛կ, եւ գալիս է. եւ իմ ծառային, թէ՝ արա՛ այս, եւ անում է»
9 Վասն զի ես ալ իշխանութեան տակ մարդ եմ ու իմ հրամանիս տակ զինուորներ ունիմ։ Ասոր կ’ըսեմ՝ ‘Գնա՛’, ու կ’երթայ. եւ միւսին՝ թէ ‘Եկո՛ւր’, ու կու գայ եւ ծառայիս՝ թէ ‘Այս բանը ըրէ’, ու կ’ընէ»։
Քանզի եւ ես այր մի եմ ընդ իշխանութեամբ, ունիմ ընդ ինեւ զինուորս. ասեմ սմա. Երթ, եւ երթայ. եւ այլում թէ. Եկ, եւ գայ. եւ ծառայի իմում թէ. Արա զայս, եւ առնէ:

8:9: Քանզի եւ ես ա՛յր մի եմ ընդ իշխանութեամբ, ունիմ ընդ ինեւ զինուո՛րս. ասե՛մ սմա ե՛րթ՝ եւ երթայ. եւ այլում թէ ե՛կ՝ եւ գայ. եւ ծառայի իմում թէ արա՛ զայս՝ եւ առնէ՛։
9 քանի որ ես էլ իշխանութեան տակ եղող մարդ եմ, ինձ ենթակայ զինուորներ ունեմ. սրան ասում եմ՝ գնա՛, եւ գնում է, եւ մի ուրիշին, թէ՝ ե՛կ, եւ գալիս է. եւ իմ ծառային, թէ՝ արա՛ այս, եւ անում է»
9 Վասն զի ես ալ իշխանութեան տակ մարդ եմ ու իմ հրամանիս տակ զինուորներ ունիմ։ Ասոր կ’ըսեմ՝ ‘Գնա՛’, ու կ’երթայ. եւ միւսին՝ թէ ‘Եկո՛ւր’, ու կու գայ եւ ծառայիս՝ թէ ‘Այս բանը ըրէ’, ու կ’ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:99: ибо я и подвластный человек, но, имея у себя в подчинении воинов, говорю одному: пойди, и идет; и другому: приди, и приходит; и слуге моему: сделай то, и делает.
8:9  καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν, ἔχων ὑπ᾽ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ, πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ, ἔρχου, καὶ ἔρχεται, καὶ τῶ δούλῳ μου, ποίησον τοῦτο, καὶ ποιεῖ.
8:9. καὶ (and) γὰρ (therefore) ἐγὼ (I) ἄνθρωπός (a-mankind) εἰμι (I-be) ὑπὸ (under) ἐξουσίαν (to-a-being-out-unto) [τασσόμενος], "[being-arranged],"ἔχων (holding) ὑπ' (under) ἐμαυτὸν (to-myself) στρατιώτας, (to-amass-belongers,"καὶ (and) λέγω (I-forth) τούτῳ (unto-the-one-this,"Πορεύθητι, (Thou-should-have-been-traversed-of,"καὶ (and) πορεύεται , ( it-traverseth-of ) καὶ (and) ἄλλῳ (unto-other," Ἔρχου , ( Thou-should-come ,"καὶ (and) ἔρχεται , ( it-cometh ) καὶ (and) τῷ (unto-the-one) δούλῳ (unto-a-bondee) μου (of-me,"Ποίησον (Thou-should-have-done-unto) τοῦτο, (to-the-one-this,"καὶ (and) ποιεῖ. (it-doeth-unto)
8:9. nam et ego homo sum sub potestate habens sub me milites et dico huic vade et vadit et alio veni et venit et servo meo fac hoc et facitFor I also am a man subject to authority, having under me soldiers; and I say to this, Go, and he goeth, and to another Come, and he cometh, and to my servant, Do this, and he doeth it.
9. For I also am a man under authority, having under myself soldiers: and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
For I am a man under authority, having soldiers under me: and I say to this [man], Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth:

9: ибо я и подвластный человек, но, имея у себя в подчинении воинов, говорю одному: пойди, и идет; и другому: приди, и приходит; и слуге моему: сделай то, и делает.
8:9  καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν, ἔχων ὑπ᾽ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ, πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ, ἔρχου, καὶ ἔρχεται, καὶ τῶ δούλῳ μου, ποίησον τοῦτο, καὶ ποιεῖ.
8:9. nam et ego homo sum sub potestate habens sub me milites et dico huic vade et vadit et alio veni et venit et servo meo fac hoc et facit
For I also am a man subject to authority, having under me soldiers; and I say to this, Go, and he goeth, and to another Come, and he cometh, and to my servant, Do this, and he doeth it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 (Лк VII:8). Уже древние толкователи обращали внимание на расстановку слов (в греч.). Если запятую поставить после «человек есмь» (egw anqrwpoV eimi), то переводить нужно так: я человек, под властью имеющий у себя воинов и т. д.; если же после выражения «под властью», то выражение будет означать, что сотник сам находится под властью (подвластный, как в русск.), и, находясь под властью, имеет «под собою» (русск. «в подчинении»), т. е. также под своею властью, и воинов. Последнее мнение разделяет Златоуст. Смысл речи сотника будет более понятен, если относить начало 9 стиха к logw (словом) ст. 8, и считать 9 стих как бы продолжением этого выражения. Сотник думал, что «слово» Христа подчиняется Ему. Оно находится у Него под властью и Он властно им распоряжается. Таким образом, продолжение становится ясным. «Слово» Христа под Его властью или в Его власти; ибо я также под властью… Сотник сравнивает себя не с Самим Христом, а с Его Словом. Труднее объяснить «потому что» (gar). Оно имеет здесь очень тонкий и почти неуловимый смысл. Можем изложить речь сотника в таком распространенном перифразе: Твое слово находится под Твоею властью, Ты распоряжаешься им по Своему произволу. Почему? Потому, что (gar) я знаю это по своему собственному опыту. Ты не под властью, я под властью. Однако если и я скажу только одно слово, мне повинуются.
Adam Clarke: Commentary on the Bible - 1831
8:9: For I am a man under authority - That is, under the authority of others. This verse has given considerable embarrassment to commentators and critics. I believe the paraphrase given above to be the true meaning of the evangelist. To make this matter more plain, let it be observed, that the Roman foot was divided into three grand parts, Hastati, Principes, and Triarii. Each of these grand divisions was composed of thirty manipuli or companies; and every manipulus made two centuries or companies of one hundred men. Every manipulus had two centurions; but these were very far from being equal in rank and honor, though possessing the very same office. The Triarii and Principes were esteemed the most honorable, and had their centurions elected first; and these first elected centurions took precedency of the centurions of the Hastati, who were elected last. The centurion in the text was probably one of this last order; he was under the authority of either the Principes or Triarii, and had none under him but the hundred men whom he commanded, and who appear to have been in a state of the most loving subjection to him. The argument of the centurion seems to run thus. If I, who am a person subject to the control of others, yet have some so completely subject to myself, that I can say to one, Come, and he cometh, to another, Go, and he goeth, and to my slave (τω δουλω μου) Do this, and he doeth it; how much more then canst thou accomplish whatsoever thou willest, being under no control, and having all things under thy command: He makes a proper use of his authority, who, by it, raises his mind to the contemplation of the sovereign power of God, taking occasion from it to humble himself before Him who has all power in heaven and earth, and to expect all good from him.
There are two beautiful passages in Arrian that tend much to illustrate this speech of the centurion.
Καταταγεις Αγαμεμνων, λεγει μοι, πορευου προς τον Αχιλλεα, και αποσπασον την Βρισηιδα, πορευομαι. Ερχου, ερχομαι.
"He who personates Agamemnon says to me, Go to Achilles, and bring hither Briseis: I go. He says, Come hither: I come."
Dissert. l. i. c. 25. p. 97.
Οταν ο Θεος ειπῃ τοις φυτοις ανθειν, ανθει. Οταν ειπῃ βλαϚανειν, βλαϚανει. Οταν εκφερειν τον καρπον, εκφερει. Οταν πεπαινειν, πεπαινει. Οταν παλιν αποβαλλειν, και φυλλορροειν, και αυτα εις αυτα συνειλουμενα εφ' ησυχιας μενειν, και αναπαυεσθαι, μενει και αναπαυεται.
"When God commands the plants to blossom, they bear blossoms.
When he commands them to bear seed, they bear seed.
When he commands them to bring forth fruit, they put forth their fruits.
When he commands them to ripen, they grow ripe.
When he commands them to fade, and shed their leaves, and remain inactive, involved in themselves, they thus remain, and are inactive."
Cap. 14. p. 62. See Raphelius.
This mode of speech fully marks supreme and uncontrolled power, and that power put forth by a sovereign will to effect any purpose of justice or mercy. And God said, let there be light, and there was light, is a similar expression.
Albert Barnes: Notes on the Bible - 1834
8:9: I am a man ... - He had full confidence in the ability of Jesus to heal his servant, and requested him simply to give the command. This request he presented in a manner appropriate to a soldier. I am a man, says he, under authority. That is, I am subject to the commands of others, and know how to obey. I have also under me soldiers who are accustomed to obedience. I say to one, Go, and he goes; and to another, Come, and he comes. I am "prepared," therefore, to believe that your commands will be obeyed. As these obey me, so do diseases, storms, and seas obey you. If men obey me, who am an "inferior" officer, subject to another, how much more shall diseases obey you - the original source of power having control over all things! He asked, therefore, simply that Christ would give commandment, and he felt assured he would be obeyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: Go: Job 38:34, Job 38:35; Psa 107:25-29, Psa 119:91, Psa 148:8; Jer 47:6, Jer 47:7; Eze 14:17-21; Mar 4:39-41; Luk 4:35, Luk 4:36, Luk 4:39, Luk 7:8
Do: Eph 6:5, Eph 6:6; Col 3:22; Tit 2:9
John Gill
8:9 For I am a man under authority,.... Of Caesar the Roman emperor, and of superior officers under him, as a tribune, &c.
having soldiers under me; an hundred of them at least, for military service, and some of them were used by him as his domestics:
and I say unto this man go, and he goeth, and to another come, and he cometh: for there is no disputing the commands of officers, by soldiers, in anything, in exercises, marches, battles, &c.
and to my servant, that was more properly his domestic servant, who waited upon him, and did those things for him which every soldier under him was not employed in,
do this, and he doth it; immediately, without any more ado; as indeed a servant ought. The Jews (l) have a saying, that
"a servant over whom his master , "hath no power", is not called a servant.''
Now, these words are not a reason excusing Christ's coming to his house, or showing how unworthy it was, and how unfit it would be for him to come thither, since he was a man that held soldiers under him, and his house was encumbered with them; for these were not with him, but quartered out elsewhere: but they are an argument, from the lesser to the greater, that seeing he was a man, and Christ was God, he was under the authority of others. Christ was subject to none; and yet he had such power over his soldiers and servants, that if he bid one go, and another come, or ordered them to stand in such a place, and in such a posture, or do this and the other servile work, his orders were immediately obeyed: how much more easily then could Christ, who had all power in heaven and in earth, command off this distemper his servant was afflicted with? He suggests, that as his soldiers were under him, and at his command; so all bodily diseases were under Christ, and to be controlled by him, at his pleasure; and that, if he would but say to that servant of his, the palsy, remove, it would remove at once.
(l) T. Bab. Kiddushin, fol. 72. 2.
John Wesley
8:9 For I am a man under authority - I am only an inferior officer: and what I command, is done even in my absence: how much more what thou commandest, who art Lord of all!
8:108:10: Իբրեւ լուաւ Յիսուս՝ զարմացա՛ւ, եւ ասէ ցայնոսիկ՝ որ զհե՛տն երթային. Ամէն ասե՛մ ձեզ եւ ո՛չ յԻսրայէլի այսպիսի հաւատս գտի երբէք[129]։ [129] Ոմանք. Իբրեւ լուաւ զայս Յիսուս։ ՚Ի լուս՛՛. ՚ի վերայ՝ Եւ ոչ յԻսրայէլի, նշանակի. Առ ումեք։
10 Երբ Յիսուս այս լսեց, զարմացաւ եւ իր հետ գնացողներին ասաց. «Ճշմարիտ եմ ասում ձեզ, Իսրայէլի մէջ իսկ այսպիսի հաւատ չգտայ երբեք
10 Յիսուս երբ լսեց, զարմացաւ եւ իր ետեւէն գացողներուն ըսաւ. «Ճշմարիտ կ’ըսեմ ձեզի, Իսրայէլի մէջ անգամ ես այսչափ հաւատք չգտայ։
Իբրեւ լուաւ Յիսուս, զարմացաւ, եւ ասէ ցայնոսիկ որ զհետն երթային. Ամէն ասեմ ձեզ, եւ ոչ յԻսրայելի այսպիսի հաւատս գտի երբեք:

8:10: Իբրեւ լուաւ Յիսուս՝ զարմացա՛ւ, եւ ասէ ցայնոսիկ՝ որ զհե՛տն երթային. Ամէն ասե՛մ ձեզ եւ ո՛չ յԻսրայէլի այսպիսի հաւատս գտի երբէք[129]։
[129] Ոմանք. Իբրեւ լուաւ զայս Յիսուս։ ՚Ի լուս՛՛. ՚ի վերայ՝ Եւ ոչ յԻսրայէլի, նշանակի. Առ ումեք։
10 Երբ Յիսուս այս լսեց, զարմացաւ եւ իր հետ գնացողներին ասաց. «Ճշմարիտ եմ ասում ձեզ, Իսրայէլի մէջ իսկ այսպիսի հաւատ չգտայ երբեք
10 Յիսուս երբ լսեց, զարմացաւ եւ իր ետեւէն գացողներուն ըսաւ. «Ճշմարիտ կ’ըսեմ ձեզի, Իսրայէլի մէջ անգամ ես այսչափ հաւատք չգտայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1010: Услышав сие, Иисус удивился и сказал идущим за Ним: истинно говорю вам, и в Израиле не нашел Я такой веры.
8:10  ἀκούσας δὲ ὁ ἰησοῦς ἐθαύμασεν καὶ εἶπεν τοῖς ἀκολουθοῦσιν, ἀμὴν λέγω ὑμῖν, παρ᾽ οὐδενὶ τοσαύτην πίστιν ἐν τῶ ἰσραὴλ εὖρον.
8:10. ἀκούσας (Having-heard) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἐθαύμασεν (it-marvelled-to) καὶ (and) εἶπεν (it-had-said) τοῖς (unto-the-ones) ἀκολουθοῦσιν ( unto-pathing-along-unto ,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν, (unto-ye,"παρ' (beside) οὐδενὶ (unto-not-moreover-one) τοσαύτην (to-the-one-which-the-one-this) πίστιν (to-a-trust) ἐν (in) τῷ (unto-the-one) Ἰσραὴλ (unto-an-Israel) εὗρον. (I-had-found)
8:10. audiens autem Iesus miratus est et sequentibus se dixit amen dico vobis non inveni tantam fidem in IsrahelAnd Jesus hearing this, marvelled; and said to them that followed him. Amen I say to you, I have not found so great faith in Israel.
10. And when Jesus heard it, he marveled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.
When Jesus heard [it], he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel:

10: Услышав сие, Иисус удивился и сказал идущим за Ним: истинно говорю вам, и в Израиле не нашел Я такой веры.
8:10  ἀκούσας δὲ ὁ ἰησοῦς ἐθαύμασεν καὶ εἶπεν τοῖς ἀκολουθοῦσιν, ἀμὴν λέγω ὑμῖν, παρ᾽ οὐδενὶ τοσαύτην πίστιν ἐν τῶ ἰσραὴλ εὖρον.
8:10. audiens autem Iesus miratus est et sequentibus se dixit amen dico vobis non inveni tantam fidem in Israhel
And Jesus hearing this, marvelled; and said to them that followed him. Amen I say to you, I have not found so great faith in Israel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10 (Лк VII:9). В словах Христа нет преувеличения, потому что сотник был одним из первых плодов языческой жатвы, которая будет обильной и превзойдет жатву Израиля. Объяснение слов отчасти можно находить в Мф XI:11; Лк VII:28. Здесь «Христос для всех уже делает известным то, что спасение — от веры, а не от дел закона».
Adam Clarke: Commentary on the Bible - 1831
8:10: I have not found so great faith, no, not in Israel - That is, I have not found so great an instance of confidence and faith in my power, even among the Jews, as this Roman, a Gentile, has shown himself to possess.
From Luk 7:5, where it is said of this centurion, "he loved our nation, and has built us a synagogue," we may infer that this man was like the centurion mentioned Act 10:1; a devout Gentile, a proselyte of the gate, one who believed in the God of Israel, without conforming to the Jewish ritual or receiving circumcision. Though the military life is one of the most improper nurses for the Christian religion, yet in all nations there have been found several instances of genuine humility, and faith in God, even in soldiers; and perhaps never more, in the British military, than at present, a.d. 1831.
Albert Barnes: Notes on the Bible - 1834
8:10: When Jesus heard it, he marveled - He wondered at it, or he deemed it remarkable.
I have not found so great faith - The word "faith," here, means "confidence" or belief that Christ had power to heal his servant. It does not of "necessity" imply that he had saving faith; though, from the connection and the spirit manifested, it seems probable that he had. If this was so, then he was the first Gentile convert to Christianity, and was a very early illustration of what was more clearly Rev_ealed afterward - that the pagan were to be brought to the knowledge of the truth.
Not in Israel - Israel was a name given to "Jacob" Gen 32:28-29, because, as a prince, he had power with God; because he persevered in wrestling with the angel that met him, and obtained the blessing. The name is derived from two Hebrew words signifying "Prince" and "God." He was one of the patriarchs, a progenitor of the Jewish nation; and the names "Israel and Israelites" were given to them, as the name Romans to the Roman people was in honor of Romulus, and the name "American" to this continent from "Americus Vespuccius." The name Israel was given to the whole nation until the time of Jeroboam, when only the ten tribes that Rev_olted received the name, probably because they were a majority of the nation. After the captivity of Babylon it was given to all the Jews indiscriminately. See Mat 10:6; Act 7:42; Heb 8:8; Mar 15:32. It here means, "I have not found such an instance of "confidence" among the Jews."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: he marvelled: Mar 6:6; Luk 7:9
I have: Mat 15:28; Luk 5:20, Luk 7:50
John Gill
8:10 When Jesus heard it, he marvelled,.... Which must be understood of him as man; for as God, nothing could present itself unto him at unawares, unthought of, and not known before; and so could not raise admiration in him, and which cannot properly fall on a divine person: or he behaved, both by words and gesture, as persons do when they are astonished at anything; and this he might do, to raise the attention and wonder of those that were with him:
and said to them that followed. This agrees perfectly with the account that Luke gives, that Christ was set out, with the messengers the centurion sent unto him, in order to come to his house, and heal his servant, and these that followed him were his disciples, and so some copies read, and others that were following him thither to see the miracle.
Verily, I say unto you; a strong asseveration, and which Christ used, when he was about to deliver anything of considerable importance, and required attention:
I have not found so great faith, no not in Israel: that is, among the people of Israel: so the Arabic version reads it, "in any of Israel"; and the Persic, "among the children of Israel"; and is to be understood, not of the patriarchs and prophets, and other eminent believers, which were in Israel formerly; but of the men of the then present generation, his mother and his apostles being excepted: though it may be questioned, whether the apostles themselves as yet, had expressed such a strong faith in him, as this man: or it may have a particular respect to them in Israel, who had applied to him for healing, and had been healed by him; that he had not met with and observed any such expression of faith, in his divine power from them, as this centurion had delivered. And it was the more remarkable, that it came from a Gentile, and from a soldier too: but as great as it was, he did not exceed it; he did not ascribe more to Christ than was proper, and which, by the way, is a clear proof of our Lord's divinity: for had he not been truly God, he would have rebuked, and not have commended this man's faith in him: who ascribed that power to him, which is peculiar to God: he is so far from finding fault with him, for thinking or speaking so highly of him, that he praises him for it, and prefers his faith in him, to any instance of it he had met with among the Israelites; who yet had far greater advantages of knowing him, and believing in him. There is a phrase in the Talmud (m) somewhat like this, only used of a person of a different character; where a certain Jew, observing another called by some of his neighbours Rabbi, thus expressed himself;
"If this be a Rabbi, , "let there not be many such as he in Israel".''
And it is said (n) of Nadab and Abihu,
"that two such were not found , "as they in Israel".''
(m) T. Bab. Taanith, fol. 20. 2. Derech Eretz. fol. 18. 1 (n) Zohar in Lev. fol. 24. 1. & 25. 4.
John Wesley
8:10 I have not found so great faith, no, not in Israel - For the centurion was not an Israelite.
8:118:11: Բայց ասե՛մ ձեզ, զի բազումք յարեւելից եւ յարեւմտից եկեսցեն՝ եւ բազմեսցի՛ն ընդ Աբրահամու՝ եւ ընդ Սահակայ՝ եւ ընդ Յակովբու յարքայութեան երկնից[130]. [130] Ոմանք. Եւ բազմեսցեն ընդ։
11 Բայց ասում եմ ձեզ, որ արեւելքից եւ արեւմուտքից շատերը պիտի գան ու երկնքի արքայութեան մէջ սեղան պիտի նստեն Աբրահամի, Իսահակի եւ Յակոբի հետ
11 Ձեզի կ’ըսեմ թէ արեւելքէն ու արեւմուտքէն շատեր պիտի գան ու երկնքի թագաւորութեանը մէջ պիտի բազմին Աբրահամին ու Իսահակին եւ Յակոբին հետ.
Բայց ասեմ ձեզ զի բազումք յարեւելից եւ յարեւմտից եկեսցեն եւ բազմեսցին ընդ Աբրահամու եւ ընդ Սահակայ եւ ընդ Յակովբու յարքայութեան երկնից:

8:11: Բայց ասե՛մ ձեզ, զի բազումք յարեւելից եւ յարեւմտից եկեսցեն՝ եւ բազմեսցի՛ն ընդ Աբրահամու՝ եւ ընդ Սահակայ՝ եւ ընդ Յակովբու յարքայութեան երկնից[130].
[130] Ոմանք. Եւ բազմեսցեն ընդ։
11 Բայց ասում եմ ձեզ, որ արեւելքից եւ արեւմուտքից շատերը պիտի գան ու երկնքի արքայութեան մէջ սեղան պիտի նստեն Աբրահամի, Իսահակի եւ Յակոբի հետ
11 Ձեզի կ’ըսեմ թէ արեւելքէն ու արեւմուտքէն շատեր պիտի գան ու երկնքի թագաւորութեանը մէջ պիտի բազմին Աբրահամին ու Իսահակին եւ Յակոբին հետ.
zohrab-1805▾ eastern-1994▾ western am▾
8:1111: Говорю же вам, что многие придут с востока и запада и возлягут с Авраамом, Исааком и Иаковом в Царстве Небесном;
8:11  λέγω δὲ ὑμῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ ἀβραὰμ καὶ ἰσαὰκ καὶ ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν·
8:11. λέγω (I-forth) δὲ (moreover) ὑμῖν (unto-ye) ὅτι (to-which-a-one) πολλοὶ ( much ) ἀπὸ (off) ἀνατολῶν (of-finishings-up) καὶ (and) δυσμῶν (of-sinkeeings) ἥξουσιν (they-shall-arrive) καὶ (and) ἀνακλιθήσονται (they-shall-be-reclined-up) μετὰ (with) Ἀβραὰμ (of-an-Abraam) καὶ (and) Ἰσαὰκ (of-an-Isaak) καὶ (and) Ἰακὼβ (of-an-Iakob) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τῶν (of-the-ones) οὐρανῶν: (of-skies)
8:11. dico autem vobis quod multi ab oriente et occidente venient et recumbent cum Abraham et Isaac et Iacob in regno caelorumAnd I say to you that many shall come from the east and the west, and shall sit down with Abraham, and Isaac and Jacob in the kingdom of heaven:
11. And I say unto you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven:
And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven:

11: Говорю же вам, что многие придут с востока и запада и возлягут с Авраамом, Исааком и Иаковом в Царстве Небесном;
8:11  λέγω δὲ ὑμῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ ἀβραὰμ καὶ ἰσαὰκ καὶ ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν·
8:11. dico autem vobis quod multi ab oriente et occidente venient et recumbent cum Abraham et Isaac et Iacob in regno caelorum
And I say to you that many shall come from the east and the west, and shall sit down with Abraham, and Isaac and Jacob in the kingdom of heaven:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 Справедливо замечено, что Спаситель здесь не прямо упомянул об язычниках, что было бы оскорбительно для иудеев, а выразился описательно: «многие от востока и запада», (букв, от востоков и западов). Настоящий частный случай дает повод бросить пророческий взгляд на будущее, когда в Церковь Христову будут тесниться язычники. Пророчество это исполнилось и исполняется буквально. К произнесению его дала повод вера только одного язычника, жившего среди Израиля. Дальше — изображение мессианского пира, конечно, только метафорическое. Метафора эта о мессианском пире, как показывают Эдершейм и другие, была обычна у иудеев. Черты, которыми изображается мессианский пир, заимствованы Христом из современных Ему обычаев при устройстве пиров. Не сказано «сядут», но «возлягут». Возлежание на пиру с Авраамом, Исааком и Иаковом — это было высшее счастье, какое мог представить себе иудей во дни Мессии, и оно отличалось не столько широким, сколько духовным характером.
Adam Clarke: Commentary on the Bible - 1831
8:11: Many shall come from the east and west - Men of every description, of all countries, and of all professions; and shall sit down, that is, to meat, for this is the proper meaning of ανακλιθησονται, intimating the recumbent posture used by the easterns at their meals. The rabbins represent the blessedness of the kingdom of God under the notion of a banquet. See several proofs of this in Schoettgenius. This was spoken to soften the unreasonable prejudices of the Jews, which they entertained against the Gentiles, and to prepare them to receive their brethren of mankind into religious fellowship with themselves, under the Christian dispensation.
With Abraham, and Isaac, and Jacob - In the closest communion with the most eminent followers of God. But if we desire to inherit the promises, we must be followers of them who through faith and patience enjoy them. Let us therefore imitate Abraham in his faith, Isaac in his obedience unto death, and Jacob in his hope and expectation of good things to come, amidst all the evils of this life, if we desire to reign with them.
Albert Barnes: Notes on the Bible - 1834
8:11: Many shall come from the east ... - Jesus takes occasion from the faith of a Roman centurion to state that this conversion would not be solitary; that many pagans - many from the east and west would be converted to the gospel, and be saved, as Abraham, Isaac, and Jacob were. The phrase "from the east and from the west," in the Scripture, is used to denote the "whole world," Isa 45:6; Isa 59:19. The phrase, "shall sit down," in the original, refers to the manner of sitting at meals (see the notes at Mat 23:6); and the enjoyments of heaven are described under the similitude of a feast or banquet - a very common manner of speaking of it, Mat 26:29; Luk 14:15; Luk 22:30. It is used here to denote felicity, enjoyment, or honor. To sit with those distinguished men was an honor, and would be expressive of great felicity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: That: Mat 24:31; Gen 12:3, Gen 22:18, Gen 28:14, Gen 49:10; Psa 22:27, Psa 98:3; Isa 2:2, Isa 2:3, Isa 11:10; Isa 49:6, Isa 52:10, Isa 60:1-6; Jer 16:19; Dan 2:44; Mic 4:1, Mic 4:2; Zac 8:20-23; Mal 1:11; Luk 13:29, Luk 14:23, Luk 14:24; Act 10:45, Act 11:18, Act 14:27; Rom 15:9-13; Gal 3:28, Gal 3:29; Eph 2:11-14, Eph 3:6; Col 3:11; Rev 7:6
shall sit: Ανακλιθηαονται [Strong's G347] (κλινο [Strong's G2827]), shall recline, i. e., at table; referring to the recumbent posture used by the easterners at their meals. Luk 12:37, Luk 13:29, Luk 16:22; Rev 3:20, Rev 3:21
in: Mat 3:2; Luk 13:28; Act 14:22; Co1 6:9, Co1 15:20; Th2 1:5
Geneva 1599
8:11 And I say unto you, That many shall come from the east and west, and shall (a) sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.
(a) A metaphor taken of banqueters, for they that sit down together are fellows in the banquet.
John Gill
8:11 And I say unto you, that many shall come from the east and west,.... On occasion of the faith of the centurion, who was a Gentile, our Lord makes a short digression, concerning the call of the Gentiles; and suggests, that what was seen in that man now, would be fulfilled in great numbers of them in a little time: that many of them from the several parts of the world, from the rising of the sun to the setting of it, from the four points of the heaven, east, west, north, and south, as in Lk 13:29 and from the four corners of the earth, should come and believe in him;
and sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven: signifying, that as the Gospel would be preached in a short time to all nations, many among them would believe in him, as Abraham, and the rest of the patriarchs did; and so would partake of the same blessings of grace with them; such as, adoption, justification, pardon of sin, and the like; for "they which be of faith, are blessed with faithful Abraham", Gal 3:9 now, under the Gospel dispensation, though Gentiles; and shall enjoy with him the same eternal glory and happiness he does, in the other world. Which shows, that the faith of Old and New Testament saints, Jews and Gentiles, is the same; their blessings the same, and so their eternal happiness; they have the same God and Father, the same Mediator and Redeemer, are actuated and influenced by the same Spirit, partake of the same grace, and shall share the same glory. The allusion is to sitting, or rather lying along, which was the posture of the ancients at meals, and is here expressed, at a table, at a meal, or feast: and under the metaphor of a feast or plentiful table to set down to, are represented the blessings of the Gospel, and the joys of heaven; which are not restrained to any particular nation, or set of people; not to the Jews, to the exclusion of the Gentiles. Our Lord here, goes directly contrary to the notions and practices of the Jews, who thought it a crime to sit down at table, and eat with the Gentiles; see Acts 11:3 and yet Gentiles shall sit at table and eat with the principal men, the heads of their nation, in the kingdom of heaven, and they themselves at the same time shut out.
John Wesley
8:11 Many from the farthest parts of the earth shall embrace the terms and enjoy the rewards of the Gospel covenant established with Abraham. But the Jews, who have the first title to them, shall be shut out from the feast; from grace here, and hereafter from glory. Lk 13:29.
8:128:12: եւ որդիքն արքայութեան ելցեն ՚ի խաւա՛րն արտաքին. ա՛նդ եղիցի լալ եւ կրճե՛լ ատամանց։
12 իսկ արքայութեան որդիները պիտի ելնեն[10] արտաքին խաւարը. այնտեղ պիտի լինի լաց եւ ատամների կրճտում» [10] 10. Յուն. լաւ բն. պիտի ելնեն-ի փոխարէն ունեն պիտի գցուեն:
12 Իսկ թագաւորութեանը որդիները դուրսի խաւարը պիտի հանուին. հոն պիտի ըլլայ լալ ու ակռաներ կրճտել»
եւ որդիքն արքայութեան ելցեն ի խաւարն արտաքին. անդ եղիցի լալ եւ կրճել ատամանց:

8:12: եւ որդիքն արքայութեան ելցեն ՚ի խաւա՛րն արտաքին. ա՛նդ եղիցի լալ եւ կրճե՛լ ատամանց։
12 իսկ արքայութեան որդիները պիտի ելնեն[10] արտաքին խաւարը. այնտեղ պիտի լինի լաց եւ ատամների կրճտում»
[10] 10. Յուն. լաւ բն. պիտի ելնեն-ի փոխարէն ունեն պիտի գցուեն:
12 Իսկ թագաւորութեանը որդիները դուրսի խաւարը պիտի հանուին. հոն պիտի ըլլայ լալ ու ակռաներ կրճտել»
zohrab-1805▾ eastern-1994▾ western am▾
8:1212: а сыны царства извержены будут во тьму внешнюю: там будет плач и скрежет зубов.
8:12  οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
8:12. οἱ (the-ones) δὲ (moreover) υἱοὶ (sons) τῆς (of-the-one) βασιλείας (of-a-ruling-of) ἐκβληθήσονται (they-shall-be-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)
8:12. filii autem regni eicientur in tenebras exteriores ibi erit fletus et stridor dentiumBut the children of the kingdom shall be cast out into the exterior darkness: there shall be weeping and gnashing of teeth.
12. but the sons of the kingdom shall be cast forth into the outer darkness: there shall be the weeping and gnashing of teeth.
But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth:

12: а сыны царства извержены будут во тьму внешнюю: там будет плач и скрежет зубов.
8:12  οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
8:12. filii autem regni eicientur in tenebras exteriores ibi erit fletus et stridor dentium
But the children of the kingdom shall be cast out into the exterior darkness: there shall be weeping and gnashing of teeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 Проповедь о царстве началась у евреев и в этом смысле они были признанными сынами царства (oi uioi); но так как они не хотели в него вступить, то были отвергнуты. Выражение «тьму внешнюю» встречается только у Матфея (ср. XXII:13; XXV:30). Под «тьмою внешнею» можно ближе всего разуметь «тьму вне дома», — это образное выражение указывает на темную улицу грязного восточного города и на положение человека вне царства. «Там будет плач и скрежет зубов» свойственно Матфею (ср. XIII:42, 50; XXII:13; XXIV:51; XXV:30), и только однажды встречается у Луки (XIII:28). Член пред словами «плач» и «скрежет», по словам Бенгеля, многозначителен: в настоящей жизни скорбь не есть еще скорбь. Член стоит потому, вероятно, что разумеются какие-либо реальные факты, доступные для общего наблюдения в тогдашней еврейской жизни. Понятно, что это выражение имеет здесь переносный смысл: на том свете не будет «плача» и «скрежета зубов», но только мучения.
Adam Clarke: Commentary on the Bible - 1831
8:12: Shall be cast out into outer darkness - As the enjoyment of that salvation which Jesus Christ calls the kingdom of heaven is here represented under the notion of a nuptial festival, at which the guests sat down in a reclining posture, with the master of the feast; so the state of those who were excluded from the banquet is represented as deep darkness; because the nuptial solemnities took place at night. Hence, at those suppers, the house of reception was filled with lights called δαδες, λαμπαδες, λυκνεια, φανοι, torches, lamps, candles, and lanthorns, by Athenaeus and Plutarch: so they who were admitted to the banquet had the benefit of the light; but they who were shut out were in darkness, called here outer darkness, i.e. the darkness on the outside of the house in which the guests were; which must appear more abundantly gloomy, when compared with the profusion of light within the guest-chamber. And because they who were shut out were not only exposed to shame, but also to hunger and cold; therefore it is added, there shall be weeping and gnashing of teeth. As these feasts are often alluded to by the evangelists, I would observe, once for all: - that they who were invited to them entered by a gate designed to receive them; whence Christ, by whom we enter into the marriage feast, compares himself to a gate, Joh 10:1, Joh 10:2, Joh 10:7, Joh 10:9. This gate, at the time the guests were to come, was made narrow, the wicket only being left open, and the porter standing there, that they who were not bidden to the marriage might not rush into it. Hence Christ exhorts the Jews to enter in at the strait gate, Mat 7:13, etc. When all that were invited were once come, the door was presently shut, and was not to be opened to any who came too late, and stood knocking without; so after the wise virgins had entered with the bridegroom, the gate was shut, and was not opened to the foolish virgins, who stood knocking without, Mat 25:11. And in this sense we are to understand the words of Christ, Luk 13:24, Luk 13:25. Many shall seek to enter in, but shall not be able. Why? because the master of the house hath risen up and shut to the door; they would not come to him when they might, and now the day of probation is ended, and they must be judged according to the deeds done in the body. See Whitby on the place. How many of those who are called Christians suffer the kingdom, the graces, and the salvation which they had in their hands, to be lost; while West-India negroes, American Indians, Hindoo polytheists, and atheistic Hottentots obtain salvation! An eternity of darkness, fears, and pains, for comparatively a moment of sensual gratification, how terrible the thought! What outer darkness, or το σκοτος το εξωτερον, that darkness, that which is outermost, may refer to, in eternal damnation, is hard to say: what it alludes to I have already mentioned: but as the words βρυγμος των οδοντων, gnashing or Chattering of teeth, convey the idea, not only of extreme anguish, but of extreme cold; some have imagined that the punishment of the damned consists in sudden transitions from extreme heat to extreme cold; the extremes of both I have found to produce exactly the same sensation.
Milton happily describes this in the following inimitable verses, which a man can scarcely read, even at midsummer, without shivering.
Beyond this flood a frozen continent
Lies dark and wild, heat with perpetual storms
Of whirlwind and dire hail
- the parching air
Burns frore, and cold performs the effect of fire
Thither by harpy-footed furies haled,
At certain revolutions all the damn'd
Are brought; and feel by turns the bitter change
Of fierce extremes, extremes by change more fierce,
From beds of raging fire, to starve in ice,
- and there to pine
Immovable, infix'd, and frozen round
Periods of time; thence hurried back to fire
Parad. Lost, book ii. line 586
There is a passage in the Vulgate, Job 24:19, that might have helped Milton to this idea. Ad nimium calorem transeat ab aquis nivium. "Let him pass to excessive heat, from waters of snow." This reading, which is found only in this form in the Vulgate, is vastly expressive. Every body knows that snow water feels colder than snow itself, even when both are of the same temperature, viz. 32, because the human body, when in contact with snow water, cools quicker than when in contact with snow. Another of our poets has given us a most terrible description of perdition on the same ground.
The once pamper'd spirit
To bathe in fiery floods, or to reside
In thrilling regions of thick-ribbed ice;
To be imprison'd in the viewless winds,
And blown with restless violence round about
This pendant world; or to be worse than worst
Of those that lawless and incertain thoughts
Imagine -
Similar to this is that dreadful description of the torments of the wicked given in the Institutes of Menu:
"The wicked shall have a sensation of agony in Tamisra, or utter darkness, and in other seats of horror; in Asipatrauana, or the sword-leaved forest, and in different places of binding fast, and of rending: multifarious tortures await them: they shall be mangled by ravens and owls, and shall swallow cakes boiling hot, and shall walk over inflamed sands, and shall feel the pangs of being baked like the vessels of a potter: they shall assume the forms of beasts continually miserable, and suffer alternate afflictions from extremities of cold and heat; surrounded with terrors of various kinds. They shall have old age without resource; diseases attended with anguish; pangs of innumerable sorts, and, lastly, unconquerable death." - Institutes of Menu, chap. 12. Inst. 75-80.
In the Zend Avesta, the place of wicked spirits is termed, "The places of darkness, the germs of the thickest darkness." An uncommonly significant expression: Darkness has its birth there: there are its seeds and buds, there it vegetates everlastingly, and its eternal fruit is - darkness!
See Zend Avesta, vol. i. Vendidad sadi, Fargard. xviii. p. 412.
And is this, or, any thing as bad as this, Hell? Yes, and worse than the worst of all that has already been mentioned. Hear Christ himself. There their worm dieth not, and the fire is Not Quenched! Great God! save the reader from this damnation!
Albert Barnes: Notes on the Bible - 1834
8:12: The children of the kingdom - That is, the children, or the people, who "expected the kingdom," or to whom it properly belonged; or, in other words, the Jews. they supposed themselves to be the special favorites of heaven. They thought that the Messiah would enlarge their nation and spread the triumphs of their kingdom. They called themselves, therefore, the children or the members of the kingdom of God, to the exclusion of the Gentiles. Our Saviour used the manner of speech to which they were accustomed, and said that "many of the pagans would be saved, and many Jews lost.
Shall be cast out into outer darkness ... - This is an image of future punishment. It is not improbable that the image was taken from Roman dungeons or prisons. They were commonly constructed under ground. They were shut out from the light of the sun. They were, of course, damp, dark, and unhealthy, and probably most filthy. Masters were in the habit of constructing such prisons for their slaves, where the unhappy prisoner, without light, or company, or comfort, spent his days and nights in weeping from grief, and in vainly gnashing his teeth from indignation. The image expresses the fact that the wicked who are lost will be shut out from the light of heaven, and from peace, and joy, and hope; will weep in hopeless grief, and will gnash their teeth in indignation against God, and complain against his justice. What a striking image of future woe! Go to a damp, dark, solitary, and squalid dungeon; see a miserable and enraged victim; add to his sufferings the idea of eternity, and then remember that this, after all, is but an image, a faint image, of hell! Compare the notes at Mat 22:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: the children: Mat 3:9, Mat 3:10, Mat 7:22, Mat 7:23, Mat 21:43; Act 3:25; Rom 9:4
be cast: Mat 13:42, Mat 13:50, Mat 22:12, Mat 22:13, Mat 24:51, Mat 25:30; Luk 13:28; Pe2 2:4, Pe2 2:17; Jde 1:13
Geneva 1599
8:12 But the children of the kingdom shall be cast out into (b) outer darkness: there shall be weeping and gnashing of teeth.
(b) Who are outside the kingdom: For in the kingdom is light, and outside the kingdom is darkness.
John Gill
8:12 But the children of the kingdom,.... The Jews, who were subjects of the kingdom, and commonwealth of Israel, from which the Gentiles were aliens; and who were also in the church of God, which is his kingdom on earth; and besides, had the promise of the Gospel dispensation, sometimes called the kingdom of heaven, and by them, often the world to come; and were by their own profession, and in their apprehension and expectation, children, and heirs of the kingdom of glory. These phrases, , "a son of the world to come", and , "children of the world to come" (o), are frequent in their writings: these, Christ says,
shall be cast out; out of the land of Israel, as they were in a few years after, and out of the church of God: these branches were broken off, and the Gentiles grafted in, in their room; and will be excluded from the kingdom of heaven, where they hoped to have a place,
and cast into outer darkness: into the Gentile world, and into judicial blindness, and darkness of mind, and into the blackness of darkness in hell,
where shall be weeping, and gnashing of teeth. Phrases expressive of the miserable state and condition of persons out of the kingdom of heaven; who are weeping for what they have lost, and gnashing their teeth with the pain of what they endure. The Jews say (p),
"he that studies not in the law in this world, but is defiled with the pollutions of the world, he is taken , "and cast without": this is hell itself, to which such are condemned, who do not study the law.''
The allusion in the text is, to the customs of the ancients at their feasts and entertainments; which were commonly made in the evening, when the hall or dining room, in which they sat down, was very much illuminated with lamps and torches; but without in the streets, were entire darkness: and where were heard nothing but the cries of the poor, for something to be given them, and of the persons that were turned out as unworthy guests; and the gnashing of their teeth, either with cold in winter nights, or with indignation at their being kept out. Christ may also be thought to speak in the language, and according to the notions of the Jews, who ascribe gnashing of teeth to the devils in hell; for they say (q), that
"for the flattery with which they flattered Korah, in the business of rioting, "the prince of hell , gnashed his teeth at them".''
The whole of this may be what they call , "the indignation", or "tumult of hell" (r).
(o) T. Bab. Beracot, fol. 4. 2. Taanith, fol. 22. 1. Megilla, fol. 28. 2. Yoma, fol. 88. 1. & Sanhedrim, fol. 88. 2. Raziel, fol. 37. 1. & 38. 1. Caphtor, fol. 15. 1. & 18. 2. & 60. 1. & 84. 2. Raya Mehimna, in Zohar in Lev. fol. 34. 2. (p) Zohar in Gen. fol. 104. 3. (q) T. Bab. Sanhedrim, fol. 52. 1. (r) Targum in Job, iii 17.
John Wesley
8:12 The outer darkness - Our Lord here alludes to the custom the ancients had of making their feast in the night time. Probably while he was speaking this, the centurion came in person. Mt 13:42, Mt 13:50; Mt 22:13; Mt 24:51; Mt 25:30.
8:138:13: Եւ ասէ Յիսուս ցհարիւրապետն. Ե՛րթ՝ եւ որպէս հաւատացերդ եղիցի՛ քեզ։ Եւ ողջացաւ մանուկն նորա յաւուր յայնմիկ։
13 Եւ Յիսուս հարիւրապետին ասաց. «Գնա՛, եւ ինչպէս հաւատացիր, այնպէս թող լինի քեզ»: Եւ այդ նոյն ժամին նրա ծառան առողջացաւ:
13 Յիսուս հարիւրապետին ըսաւ. «Գնա՛ ու ինչպէս դուն հաւատացիր, այնպէս թող ըլլայ քեզի»։ Նոյն ժամուն անոր ծառան բժշկուեցաւ։
Եւ ասէ Յիսուս ցհարիւրապետն. Երթ, եւ որպէս հաւատացերդ` եղիցի քեզ: Եւ ողջացաւ մանուկն նորա [21]յաւուր յայնմիկ:

8:13: Եւ ասէ Յիսուս ցհարիւրապետն. Ե՛րթ՝ եւ որպէս հաւատացերդ եղիցի՛ քեզ։ Եւ ողջացաւ մանուկն նորա յաւուր յայնմիկ։
13 Եւ Յիսուս հարիւրապետին ասաց. «Գնա՛, եւ ինչպէս հաւատացիր, այնպէս թող լինի քեզ»: Եւ այդ նոյն ժամին նրա ծառան առողջացաւ:
13 Յիսուս հարիւրապետին ըսաւ. «Գնա՛ ու ինչպէս դուն հաւատացիր, այնպէս թող ըլլայ քեզի»։ Նոյն ժամուն անոր ծառան բժշկուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1313: И сказал Иисус сотнику: иди, и, как ты веровал, да будет тебе. И выздоровел слуга его в тот час.
8:13  καὶ εἶπεν ὁ ἰησοῦς τῶ ἑκατοντάρχῃ, ὕπαγε, ὡς ἐπίστευσας γενηθήτω σοι. καὶ ἰάθη ὁ παῖς [αὐτοῦ] ἐν τῇ ὥρᾳ ἐκείνῃ.
8:13. καὶ (And) εἶπεν (it-had-said,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τῷ (unto-the-one) ἑκατοντάρχῃ (unto-a-firster-of-hundred,"Ὕπαγε, (Thou-should-lead-under,"ὡς (as) ἐπίστευσας (thou-trusted-of) γενηθήτω (it-should-have-been-became) σοι: (unto-thee) καὶ (and) ἰάθη (it-was-cured-unto) ὁ (the-one) παῖς (a-child) ἐν (in) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) ἐκείνῃ. (unto-the-one-thither)
8:13. et dixit Iesus centurioni vade et sicut credidisti fiat tibi et sanatus est puer in hora illaAnd Jesus said to the centurion: Go, and as thou hast believed, so be it done to thee. And the servant was healed at the same hour.
13. And Jesus said unto the centurion, Go thy way; as thou hast believed, be it done unto thee. And the servant was healed in that hour.
And Jesus said unto the centurion, Go thy way; and as thou hast believed, [so] be it done unto thee. And his servant was healed in the selfsame hour:

13: И сказал Иисус сотнику: иди, и, как ты веровал, да будет тебе. И выздоровел слуга его в тот час.
8:13  καὶ εἶπεν ὁ ἰησοῦς τῶ ἑκατοντάρχῃ, ὕπαγε, ὡς ἐπίστευσας γενηθήτω σοι. καὶ ἰάθη ὁ παῖς [αὐτοῦ] ἐν τῇ ὥρᾳ ἐκείνῃ.
8:13. et dixit Iesus centurioni vade et sicut credidisti fiat tibi et sanatus est puer in hora illa
And Jesus said to the centurion: Go, and as thou hast believed, so be it done to thee. And the servant was healed at the same hour.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:13: As thou hast believed; so be it done - Let the mercy thou requestest be equal to the faith thou hast brought to receive it by. According to thy faith be it done unto thee, is a general measure of God's dealings with mankind. To get an increase of faith is to get an increase of every grace which constitutes the mind that was in Jesus, and prepares fully for the enjoyment of the kingdom of God. God is the same in the present time which he was in ancient days; and miracles of healing may be wrought on our own bodies and souls, and on those of others, by the instrumentality of our faith. But, alas! where is faith to be found!
And his servant was healed in the selfsame hour - Εν τη ωρα εκεινη, in that very hour. Faith is never exercised in the power and goodness of God till it is needed; and, when it is exercised, God works the miracle of healing. Christ never says, Believe now for a salvation which thou now needest, and I will give it to thee in some future time. That salvation which is expected through works or sufferings must of necessity be future, as there must be time to work or suffer in; but the salvation which is by faith must be for the present moment, for this simple reason, It Is By Faith, that God may be manifested and honored; and not by works or by sufferings, lest any man should boast. To say that, though it is of faith, yet it may; and, must in many cases, be delayed, (though the person is coming in the most genuine humility, deepest contrition, and with the liveliest faith in the blood of the Lamb), is to say that there is still something necessary to be done, either on the part of the person, or on the part of God, in order to procure it; neither of which positions has any truth in it.
Albert Barnes: Notes on the Bible - 1834
8:13: He was healed in that self-same hour - This showed decisively the goodness and power of Jesus. No miracle could be more complete. There could be no imposition or deception.
This account, or one similar to this, is found in Luk 7:1-10. There has been a difference of opinion whether the account in Luke refers to the same case as that recorded in Matthew, or whether a second centurion, encouraged by the success of the first, applied to our Saviour in a similar case and manner, and obtained the same success. In support of the supposition that they are different narratives, it is said that they disagree so far that it is impossible to reconcile them, and that it is not improbable that a similar occurrence might take place, and be attended with similar results.
To a plain reader, however, the narratives appear to be the same. They agree in the character of the person, the place, and apparently the time; in the same substantial structure of the account; in the expression of similar feelings, the same answers, and the same result. It is very difficult to believe that all these circumstances would coincide in two different stories.
They differ, however. Matthew says that the centurion "came himself." Luke says that he at first sent elders of the Jews, and then his particular friends. He also adds that he was friendly to the Jews, and had built them a synagogue. An infidel will ask whether there is not here a palpable contradiction. In explanation of this, let it be remarked:
1. That the fact that the centurion came himself, supposing that to have been the fact, is no evidence that others did not come also. It was "in" the city. The centurion was a great favorite, and had conferred on the Jews many favors, and they would be anxious that the favor which he desired of Jesus should be granted. At his suggestion, or of their own accord, his Jewish friends might apply to Jesus, and press the subject upon him, and be anxious to represent the case as favorably as possible. All this was probably done, as it would be in any other city, in considerable haste and apparent confusion; and one observer might fix his attention strongly on one circumstance, and another on another. It is not at all improbable that the same representation and request might have been made both by the centurion and his friends. Matthew might have fixed his eye very strongly on the fact that the centurion came himself, and been particularly struck with his deportment; and Luke on the remarkable zeal shown by the friends of a pagan, the interest they took in his welfare, and the circumstance that he had done much for them. Full of these interesting circumstances, he might comparatively have overlooked the centurion himself. But,
2. It was a maxim among the Jews, as it is now in law, "that what a man does by another, he does himself." So, in Mar 10:35, James and John are represented as coming to the Saviour with a request: in Mat 20:20, it appears that they presented their request through their mother. In Joh 4:1, Jesus is said to baptize, when, in fact, he did not do it himself, but by his disciples. In Joh 19:1, Pilate is said to have scourged Jesus; but he certainly did not do it with his own hands. In the case of the centurion, Matthew narrates what occurred very briefly; Luke goes more into detail, and states more of the circumstances. Matthew was intent on the great leading facts of the cure. He was studious of bRev_ity. He did not choose to explain the particular circumstances. He says that the centurion "made the application" and received the answer. He does not say whether by himself or by "an agent." Luke explains particularly "how" it was done. There is no more contradiction, therefore, than there would be if it should be said of a man in a court of law that he came and made application for a new trial, when the application was really made by his lawyer. Two men, narrating the fact, might exhibit the same variety that Matthew and Luke have done, and both be true. It should never be forgotten that "the sacred narrative of an event is what it is stated to be by all the sacred writers; as the testimony in a court in which a case is decided is what is stated by all the credible witnesses, though one may have stated one circumstance and another another."
One thing is most clearly shown by this narrative: that this account was not invented by the evangelists for the sake of imposition. If it had been, they would have "agreed in all the circumstances."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: Go: Mat 8:4; Ecc 9:7; Mar 7:29; Joh 4:50
and as: Mat 9:29, Mat 9:30, Mat 15:28, Mat 17:20; Mar 9:23
And his: Joh 4:52, Joh 4:53
John Gill
8:13 And Jesus said unto the centurion,.... Christ having finished the digression, returns an answer to the centurion, agreeably to his desire, saying to him,
go thy way; not as displeased with him, but as granting his request: for it follows,
and as thou hast believed, so be it done unto thee. As he had faith to believe, that Christ could cure his servant by a word speaking, it was done accordingly. Christ by his almighty "fiat" said, let him be healed, and he was healed: just as God in the creation said, "let there be light, and there was light". He does not say according to thy prayer, or according to thy righteousness, and goodness, but according to thy faith: and it is further to be observed, that this cure was wrought, not so much for the sake of the servant, as his master; and therefore Christ says, "be it done unto thee"; let him be healed for thy sake, and restored unto thee, to thy use, profit, and advantage.
And his servant was healed in the selfsame hour, at the very exact time, even in that moment. Some copies add, "and when the centurion returned to his house, in the selfsame hour he found his servant healed"; which the Ethiopic version has, and it agrees with Lk 7:10.
8:148:14: Եւ եկեալ Յիսուս ՚ի տուն Պետրոսի, ետես զի զոքանչն նորա անկեա՛լ դնէր տապացեալ[131]. [131] Ոմանք. Զոքանչ նորա։
14 Յիսուս Պետրոսի տունը գալով՝ տեսաւ, որ նրա զոքանչը տաքութեան մէջ պառկած էր
14 Յիսուս Պետրոսի տունը գալով, տեսաւ որ անոր զոքանչը ջերմէն բռնուած՝ պառկած էր։
Եւ եկեալ Յիսուս ի տուն Պետրոսի, ետես զի զոքանչ նորա անկեալ դնէր տապացեալ:

8:14: Եւ եկեալ Յիսուս ՚ի տուն Պետրոսի, ետես զի զոքանչն նորա անկեա՛լ դնէր տապացեալ[131].
[131] Ոմանք. Զոքանչ նորա։
14 Յիսուս Պետրոսի տունը գալով՝ տեսաւ, որ նրա զոքանչը տաքութեան մէջ պառկած էր
14 Յիսուս Պետրոսի տունը գալով, տեսաւ որ անոր զոքանչը ջերմէն բռնուած՝ պառկած էր։
zohrab-1805▾ eastern-1994▾ western am▾
8:1414: Придя в дом Петров, Иисус увидел тещу его, лежащую в горячке,
8:14  καὶ ἐλθὼν ὁ ἰησοῦς εἰς τὴν οἰκίαν πέτρου εἶδεν τὴν πενθερὰν αὐτοῦ βεβλημένην καὶ πυρέσσουσαν·
8:14. Καὶ (And) ἐλθὼν (having-had-came,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἰς (into) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) Πέτρου (of-a-Petros,"εἶδεν (it-had-seen) τὴν (to-the-one) πενθερὰν (to-en-mourned) αὐτοῦ (of-it) βεβλημένην (to-having-had-come-to-be-casted) καὶ (and) πυρέσσουσαν: (to-fevering,"
8:14. et cum venisset Iesus in domum Petri vidit socrum eius iacentem et febricitantemAnd when Jesus was come into Peter's house, he saw his wife's mother lying, and sick of a fever;
14. And when Jesus was come into Peter’s house, he saw his wife’s mother lying sick of a fever.
And when Jesus was come into Peter' s house, he saw his wife' s mother laid, and sick of a fever:

14: Придя в дом Петров, Иисус увидел тещу его, лежащую в горячке,
8:14  καὶ ἐλθὼν ὁ ἰησοῦς εἰς τὴν οἰκίαν πέτρου εἶδεν τὴν πενθερὰν αὐτοῦ βεβλημένην καὶ πυρέσσουσαν·
8:14. et cum venisset Iesus in domum Petri vidit socrum eius iacentem et febricitantem
And when Jesus was come into Peter's house, he saw his wife's mother lying, and sick of a fever;
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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
14 (Мк I:29, 30; Лк IV:38). Букв. …увидел тещу его поверженную и страдающую от горячки. Время, когда это было, у Матфея не обозначено точно, и, читая его Евангелие, всякий может думать, что это было по сошествии Христа с горы и отправлении в Капернаум; на пути к нему подошел прокаженный, потом сотник просил об исцелении раба и, наконец, Он прибыл в Капернаум и тут же вошел в дом Петра. Поправка, сделанная Марком, дает возможность видеть, что исцеление слуги сотника и тещи Петра были события, рассказанные Матфеем не в хронологической последовательности и не связанные между собою близко по времени. По Марку чудо в доме Петра было «тотчас» или «вскоре» (euqewV) после того, как Иисус Христос вышел из синагоги, где учил (Мк I:21, 22) и исцелил бесноватого (23–28). С этим согласен и рассказ Луки, хотя выражения и различны (IV:31–39). Последние же указанные события совершились, по Марку, непосредственно после призвания некоторых учеников (I:17–20; ср. Мф IV:19–22). Говоря «вскоре» (I:29), Марк хотел обозначить и время; Матфей же только рассказал о чуде, не указывая на время (Злат.). Другое различие заключается в том, что Христа просили придти в дом Симона (Мк I:30; Лк IV:38); но Матфей умалчивает об этом. — По поводу того, что у Петра была теща и что, следовательно, он был женат, Феофилакт замечает, что «брак не препятствует добродетели, ибо первый из апостолов имел тещу». В том же доме, кроме Петра, его жены (о которой евангелисты не упоминают) и тещи, жил брат его, Андрей (Мк I:29). Если Иоанн (1, 44) говорит, что Петр и Андрей были родом из Вифсаиды, то здесь нет противоречия с настоящим рассказом. Были две Вифсаиды, одна (Юлия) на северо-восточной стороне Галилейского озера, другая галилейская на западной, или, лучше, северо-западной. Последняя, как полагает Эдершейм, была пригородом Капернаума, а название означает «дом рыбной ловли», т. е. «рыбачий городок» или рыбная слобода. Противоречия не будет и в том случае, если Капернаум отожествлять с Хан-Минией, а Вифсаиду с современным селением Аин-Табига, около двух третей мили (около 1-й версты) к северу от Хан-Минии, потому что и тогда Вифсаида составляла бы почти пригород Капернаума (Тель—Хума). — Болезнь, от которой страдала теща Петра, не означена определенно. Описание болезни у Матфея сильнее, чем у Марка (у последнего katekeito лежала, вм. beblhmenh). Слово puressousa от pur, огонь, имеет связь с лат. febris, лихорадка; но эта болезнь, очевидно, была в сильной степени, и лучше переводить словом горячка, вообще какой-то воспалительный процесс, заставлявший больную сильно страдать (чем объясняется обращение ко Христу) и быть поверженною на одре — beblhmenh.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14-17: They who pretend to be critical in the Harmony of the evangelists, place this passage, and all that follows to the end of ch. ix. before the sermon on the mount, according to the order which Mark and Luke observe in placing it. Dr. Lightfoot places only this passage before the sermon on the mount, and v. 18, &c. after. Here we have,

I. A particular account of the cure of Peter's wife's mother, who was ill of a fever; in which observe,

1. The case, which was nothing extraordinary; fevers are the most common distempers; but, the patient being a near relation of Peter's, it is recorded as an instance of Christ's peculiar care of, and kindness to, the families of his disciples. Here we find, (1.) That Peter had a wife, and yet was called to be an apostle of Christ; and Christ countenanced the marriage state, by being thus kind to his wife's relations. The church of Rome, therefore, which forbids ministers to marry, goes contrary to that apostle from whom they pretend to derive an infallibility. (2.) That Peter had a house, though Christ had not, v. 20. Thus was the disciple better provided for than his Lord. (3.) That he had a house at Capernaum, though he was originally of Bethsaida; it is probably, he removed to Capernaum, when Christ removed thither, and made that his principal residence. Note, It is worth while to change our quarters, that we may be near to Christ, and have opportunities of converse with him. When the ark removes, Israel must remove and go after it. (4.) That he had his wife's mother with him in his family, which is an example to yoke-fellows to be kind to one another's relations as their own. Probably, this good woman was old, and yet was respected and taken care of, as old people ought to be, with all possible tenderness. (5.) That she lay ill of a fever. Neither the strength of youth, nor the weakness and coldness of age, will be a fence against diseases of this kind. The palsy was a chronical disease, the fever an acute disease, but both were brought to Christ.

2. The cure, v. 15. (1.) How it was effected; He touched her hand; not to know the disease, as the physicians do, by the pulse, but to heal it. This was an intimation of his kindness and tenderness; he is himself touched with the feeling of our infirmities; it likewise shows the way of spiritual healing, by the exerting of the power of Christ with his word, and the application of Christ to ourselves. The scripture speaks the word, the Spirit gives the touch, touches the heart, touches the hand. (2.) How it was evidenced: this showed that the fever left her, she arose, and ministered to them. By this it appears, [1.] That the mercy was perfected. They that recover from fevers by the power of nature are commonly weak and feeble, and unfit for business a great while after; to show therefore that this cure was above the power of nature, she was immediately so well as to go about the business of the house. [2.] That the mercy was sanctified; and the mercies that are so are indeed perfected. Though she was thus dignified by a peculiar favour, yet she does not assume importance, but is as ready to wait at table, if there be occasion, as any servant. They must be humble whom Christ has honoured; being thus delivered, she studies what she shall render. It is very fit that they whom Christ hath healed should minister unto him, as his humble servants, all their days.

II. Here is a general account of the many cures that Christ wrought. This cure of Peter's mother-in-law brought him abundance of patients. "He healed such a one; why not me? Such a one's friend, why not mine?" Now we are here told,

1. What he did, v. 16. (1.) He cast out devils; cast out the evil spirits with his word. There may be much of Satan's agency, by the divine permission, in those diseases of which natural causes may be assigned, as in Job's boils, especially in the diseases of the mind; but, about the time of Christ's being in the world, there seems to have been more than ordinary letting loose of the devil, to possess and vex the bodies of people; he came, having great wrath, for he knew that his time was short; and God wisely ordered it so, that Christ might have the fairer and more frequent opportunities of showing his power over Satan, and the purpose and design of his coming into the world, which was to disarm and dispossess Satan, to break his power, and to destroy his works; and his success was as glorious as his design was gracious. (2.) He healed all that were sick; all without exception, though the patient was ever so mean, and the case ever so bad.

2. How the scripture was herein fulfilled, v. 17. The accomplishment of the Old-Testament prophecies was the great thing Christ had in his eye, and the great proof of his being the Messiah: among other things, it was written of him (Isa. liii. 4), Surely he hath borne our griefs, and carried our sorrows: it is referred to, 1 Pet. ii. 24, and there it is construed, he hath borne our sins; here it is referred to, and is construed, he hath borne our sicknesses; our sins make our sicknesses our griefs; Christ bore away sin by the merit of his death, and bore away sickness by the miracles of his life; nay, though those miracles are ceased, we may say, that he bore our sicknesses then, when he bore our sins in his own body upon the tree; for sin is both the cause and the sting of sickness. Many are the diseases and calamities to which we are liable in the body: and there is more, in this one line of the gospels, to support and comfort us under them, than in all the writings of the philosophers--that Jesus Christ bore our sicknesses, and carried our sorrows; he bore them before us; though he was never sick, yet he was hungry, and thirsty, and weary, and troubled in spirit, sorrowful and very heavy; he bore them for us in his passion, and bears them with us in compassion, being touched with the feeling of our infirmities: and thus he bears them off from us, and makes them sit light, if it be not our own fault. Observe how emphatically it is expressed here: Himself took our infirmities, and bare our sicknesses; he was both able and willing to interpose in that matter, and concerned to deal with our infirmities and sicknesses, as our Physician; that part of the calamity of the human nature was his particular care, which he evidenced by his great readiness to cure diseases; and he is no less powerful, no less tender now, for we are sure that never were any the worse for going to heaven.
Adam Clarke: Commentary on the Bible - 1831
8:14: Peter's house - That Peter lived at Capernaum, and that Christ lodged with him, is fully evident from this verse compared with Mat 17:24.
Peter's - wife's mother - Learn hence, says Theophylact, that marriage is no hinderance to virtue, since the chief of the apostles had his wife. Marriage is one of the first of Divine institutions, and is a positive command of God. He says, the state of celibacy is not Good, Gen 2:18. Those who pretend to say that the single state is more holy than the other slander their Maker, and say in effect, "We are too holy to keep the commandments of God."
Albert Barnes: Notes on the Bible - 1834
8:14: This account is contained also in Mar 1:29-31, and Luk 4:38-41. Mark says that Simon and Andrew lived together, and that James and John went with them to the house. He adds, also, that before the miracle they spake to him about the sick person. The miracle was direct and complete. She that had been sick was so completely restored as to attend to them and minister to them. The mention of "Peter's wife's mother" proves that Peter either then was or had been married. The fair and obvious interpretation is, that his wife was then living. Compare Co1 9:5, and see the note at that place. Peter is claimed by the Roman Catholics to be the head of the church and the vicegerent of Christ. The Pope, according to their view, is the successor of this apostle. On what pretence do they maintain that it is wrong for "priests" to marry? Why did not Christ at once reject Peter from being an apostle for having a wife? How remarkable that he should be set up as the head of the church, and an example and a model to all who were to succeed him! But all this is human law, and is contrary to the New Testament. Compare Ti1 3:2, Ti1 3:4-5. That Peter had a wife was no objection to his being an apostle, and marriage has been expressly declared to be "honorable in all," Heb 13:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: into: Mat 8:20, Mat 17:25; Mar 1:29-31; Luk 4:38, Luk 4:39
wife's: Co1 9:5; Ti1 3:2, Ti1 4:3; Heb 13:4
Geneva 1599
8:14 (3) And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever.
(3) Christ, in healing many diseases, shows that he was sent by his Father, that in him only we should seek remedy in all our miseries.
John Gill
8:14 And when Jesus was come into Peter's house,.... And which was also Andrew's, Mk 1:29 for these two brothers lived together, and this was in Capernaum, as appears from the context. Though Andrew and Peter were originally of Bethsaida, a place not far from this, but had removed hither since their call by Christ, this being his city; though probably this house was Peter's wife's mother's, and only called their's, because they lodged there, whilst in this city: into this house Christ entered, with James and John, and others; when
he saw his (Peter's) wife's mother, laid, or "cast" on a bed, See Gill on Mt 8:6.
and sick of a fever: Luke says, Lk 4:38 that she "was taken", or rather held, or "detained with a great fever"; the distemper was very raging and furious, it had got to a very great height. The other evangelists say, that the persons in the house told him of her, and besought him for her, that he would heal her, having a very great affection for her, and desire of her life, which seemed to be in great danger. Hence it may be observed against the Papists, that ministers of the Gospel may lawfully marry; Peter, an apostle, and from whom they pretend to derive their succession of bishops, was a married man, had a wife, and that after he was called to be an apostle. His wife's mother is expressly mentioned, being the person labouring under a violent fever, and whom Christ cured in the following manner.
John Wesley
8:14 Peter's wife's mother - St. Peter was then a young man, as were all the apostles. Mk 1:29; Lk 4:38.
8:158:15: կալա՛ւ զձեռանէ նորա՝ եւ եթո՛ղ զնա ջերմնն. յո՛տն եկաց՝ եւ պաշտէր զնա[132]։[132] Բազումք. Եւ պաշտէր զնոսա։
15 Բռնեց նրա ձեռքից, եւ ջերմութիւնը նրան թողեց. ոտքի կանգնեց եւ ծառայում էր նրանց:
15 Անոր ձեռքէն բռնեց ու ջերմը թող տուաւ զանիկա։ Ան ալ ոտքի ելաւ եւ անոնց* սպասաւորութիւն կ’ընէր։
կալաւ զձեռանէ նորա, եւ եթող զնա ջերմնն. յոտն եկաց եւ պաշտէր [22]զնա:

8:15: կալա՛ւ զձեռանէ նորա՝ եւ եթո՛ղ զնա ջերմնն. յո՛տն եկաց՝ եւ պաշտէր զնա[132]։
[132] Բազումք. Եւ պաշտէր զնոսա։
15 Բռնեց նրա ձեռքից, եւ ջերմութիւնը նրան թողեց. ոտքի կանգնեց եւ ծառայում էր նրանց:
15 Անոր ձեռքէն բռնեց ու ջերմը թող տուաւ զանիկա։ Ան ալ ոտքի ելաւ եւ անոնց* սպասաւորութիւն կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
8:1515: и коснулся руки ее, и горячка оставила ее; и она встала и служила им.
8:15  καὶ ἥψατο τῆς χειρὸς αὐτῆς, καὶ ἀφῆκεν αὐτὴν ὁ πυρετός· καὶ ἠγέρθη καὶ διηκόνει αὐτῶ.
8:15. καὶ (and) ἥψατο ( it-fastened ) τῆς (of-the-one) χειρὸς (of-a-hand) αὐτῆς, (of-it) καὶ (and) ἀφῆκεν (it-sent-off) αὐτὴν (to-it,"ὁ (the-one) πυρετός, (a-fever,"καὶ (and) ἠγέρθη, (it-was-roused,"καὶ (and) διηκόνει (it-was-raising-through-unto) αὐτῷ. (unto-it)
8:15. et tetigit manum eius et dimisit eam febris et surrexit et ministrabat eisAnd he touched her hand, and the fever left her, and she arose and ministered to them.
15. And he touched her hand, and the fever left her; and she arose, and ministered unto him.
And he touched her hand, and the fever left her: and she arose, and ministered unto them:

15: и коснулся руки ее, и горячка оставила ее; и она встала и служила им.
8:15  καὶ ἥψατο τῆς χειρὸς αὐτῆς, καὶ ἀφῆκεν αὐτὴν ὁ πυρετός· καὶ ἠγέρθη καὶ διηκόνει αὐτῶ.
8:15. et tetigit manum eius et dimisit eam febris et surrexit et ministrabat eis
And he touched her hand, and the fever left her, and she arose and ministered to them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:15: He touched her hand - Can any thing on this side the unlimited power of God effect such a cure with only a touch? If the Scriptures had not spoken of the divinity of Christ, these proofs of his power must have demonstrated it to the common sense of every man whose creed had not previously blinded him.
Ministered unto them - Αυτοις, them, is the reading of most of the printed editions, but αυτω, to him, has the utmost evidence in its support from MSS., versions, and fathers. Serving Christ in his ordinances and in his members is the best proof we can give to others of our being soundly restored to spiritual health.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: touched: Mat 8:3, Mat 9:20, Mat 9:29, Mat 14:36, Mat 20:34; Kg2 13:21; Isa 6:7; Mar 1:41; Luk 8:54; Act 19:11-13
and ministered: Luk 4:38, Luk 4:39; Joh 12:1-3
John Gill
8:15 And he touched her hand,.... Sometimes he healed by a word, as the centurion's servant; and sometimes by a touch, as here; and sometimes by both, as the leper. Luke says, that he "stood over her", reached over her to take her by the hand, and lift her up, "and rebuked the fever". Just as he did the winds and sea, having all diseases, as well as the elements, at his beck and control;
and the fever left her immediately, as the other evangelists say.
And she arose and ministered unto them: the former of these actions is a proof of her being restored to health and strength, in so much that she could rise and walk about of herself; whereas generally, persons after fevers continue very weak a considerable time; which shows what a miracle was wrought upon her by Christ: and the latter of them expresses her gratitude, for the mercy she had received; she rises and serves him and his friends, preparing proper and suitable provisions for them.
8:168:16: Իբրեւ եղեւ երեկոյ՝ մատուցին առ նա դիւահարս բազումս, եւ եհա՛ն զայսսն բանիւ. եւ զամենայն հիւանդսն բժշկեա՛ց։
16 Երբ երեկոյ եղաւ, նրա մօտ բազում դիւահարներ բերեցին, եւ նա խօսքով դեւերին հանեց ու բոլոր հիւանդներին բժշկեց
16 Երբ իրիկուն եղաւ, շատ դիւահարներ բերին անոր։ Խօսքով հանեց չար ոգիները եւ բոլոր հիւանդները բժշկեց.
Իբրեւ եղեւ երեկոյ, մատուցին առ նա դիւահարս բազումս, եւ եհան զայսսն բանիւ, եւ զամենայն հիւանդսն բժշկեաց:

8:16: Իբրեւ եղեւ երեկոյ՝ մատուցին առ նա դիւահարս բազումս, եւ եհա՛ն զայսսն բանիւ. եւ զամենայն հիւանդսն բժշկեա՛ց։
16 Երբ երեկոյ եղաւ, նրա մօտ բազում դիւահարներ բերեցին, եւ նա խօսքով դեւերին հանեց ու բոլոր հիւանդներին բժշկեց
16 Երբ իրիկուն եղաւ, շատ դիւահարներ բերին անոր։ Խօսքով հանեց չար ոգիները եւ բոլոր հիւանդները բժշկեց.
zohrab-1805▾ eastern-1994▾ western am▾
8:1616: Когда же настал вечер, к Нему привели многих бесноватых, и Он изгнал духов словом и исцелил всех больных,
8:16  ὀψίας δὲ γενομένης προσήνεγκαν αὐτῶ δαιμονιζομένους πολλούς· καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν·
8:16. Ὀψίας (Of-late) δὲ (moreover) γενομένης ( of-having-had-became ) προσήνεγκαν (they-beared-toward) αὐτῷ (unto-it) δαιμονιζομένους ( to-being-daimoned-to ) πολλούς : ( to-much ,"καὶ (and) ἐξέβαλεν (it-had-casted-out) τὰ (to-the-ones) πνεύματα (to-currentings-to) λόγῳ, (unto-a-forthee,"καὶ (and) πάντας ( to-all ) τοὺς (to-the-ones) κακῶς (unto-disrupted) ἔχοντας ( to-holding ) ἐθεράπευσεν: (it-ministered-of,"
8:16. vespere autem facto obtulerunt ei multos daemonia habentes et eiciebat spiritus verbo et omnes male habentes curavitAnd when evening was come, they brought to him many that were possessed with devils: and he cast out the spirits with his word: and all that were sick he healed:
16. And when even was come, they brought unto him many possessed with devils: and he cast out the spirits with a word, and healed all that were sick:
When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with [his] word, and healed all that were sick:

16: Когда же настал вечер, к Нему привели многих бесноватых, и Он изгнал духов словом и исцелил всех больных,
8:16  ὀψίας δὲ γενομένης προσήνεγκαν αὐτῶ δαιμονιζομένους πολλούς· καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν·
8:16. vespere autem facto obtulerunt ei multos daemonia habentes et eiciebat spiritus verbo et omnes male habentes curavit
And when evening was come, they brought to him many that were possessed with devils: and he cast out the spirits with his word: and all that were sick he healed:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 (Мк I:32–34; Лк IV:40, 41). У Матфея речь, сокращенная сравнительно с Марком и Лукою. Из сообщений последних двух евангелистов можно вывести, что это было вечером того дня, когда Иисус Христос учил в синагоге. Это было в субботу (Мк I:21; Лк IV:31). Этим объясняется, почему больные были приведены или принесены ко Христу только вечером, так как в самую субботу ни лечить, ни лечиться не дозволялось. К словам Матфея «когда же настал вечер» Марк добавляет «когда заходило солнце»; также, что весь народ собрался «к дверям» (к двери); что больные страдали «различными болезнями» и что Христос «не позволял бесам говорить, что они знают, что Он Христос». У Луки также добавления, отчасти те же, какие у Марка, а отчасти — другие: Христос возлагал на больных руки, и демоны выходили (не из всех), а из многих, и восклицали: Ты Христос, Сын Божий. Это последнее добавление, хотя и косвенно, бросает свет на причину, по которой Спаситель запрещал демонам называть Себя так. Она, очевидно, заключалась в нежелании, чтобы Его провозглашали Сыном Божиим демоны. Что касается причины, по которой у Матфея упоминается прежде всего о бесноватых, то это объясняется тем, что утром в эту субботу Христос исцелил бесноватого (Мк I:23–27), и это возбудило в народе большое движение. Таким образом, из сопоставления показаний евангелистов получается более или менее полная картина того, о чем кратко в рассматриваемом месте повествует евангелист Матфей. Очень важно заметить, что для истинного и всемогущего Целителя не было, по-видимому, никаких ограничений в проявлении Его чудесной силы. Выражение Луки (IV:41) apo pollwn (из многих, но не из всех бесноватых выходили бесы) не служит само по себе свидетельством об ограниченности проявления божественной силы, и его следует толковать соответственно показаниям других евангелистов, которые утверждают, что Христос исцелял «всех» (pantaV) больных, собств. «худо имеющих», или худо себя чувствующих. И среди обыкновенных людей встречаются целители; но обыкновенно далеко не все, к ним прибегающие, получают исцеления, так что в некоторых случаях вполне возможно объяснять исцеления даже естественными причинами. Но иное дело, когда исцеляются не только «многие», но и «все»; такого факта невозможно объяснить никакими естественными причинами; а как будто ненамеренное указание на него евангелистами может служить для апологетики одним из самых сильных доказательств присутствия во Христе необычайной божественной чудотворной силы.
Adam Clarke: Commentary on the Bible - 1831
8:16: When the even was come - The Jews kept their sabbath from evening to evening, according to the law, Lev 23:32, From evening to evening shall ye celebrate your sabbath. And the rabbins say, The sabbath doth not enter but when the sun is set. Hence it was that the sick were not brought out to our Lord till after sun-set, because then the sabbath was ended.
Many that were possessed with devils - Dr. Lightfoot gives two sound reasons why Judea, in our Lord's time, abounded with demoniacs. First, Because they were then advanced to the very height of impiety. See what Josephus, their own historian, says of them: There was not (said he) a nation under heaven more wicked than they were. See on Rom 1:1 (note). Secondly, Because they were then strongly addicted to magic, and so, as it were, invited evil spirits to be familiar with them. It seems strange to find men at this distance of time questioning the truth of that which neither scribes nor Pharisees then doubted; nor did they ever object against the pretensions of Christ and his apostles to cast them out. And, if the whole business of demonism had been only a vulgar error, (as wise men now tell us), what a fine opportunity had the wise men then, to unmask the whole matter, and thus pour contempt on the pretensions of our blessed Lord and his followers, who held it to be one proof of their Divine mission, that demons were subject to them!
And healed all that were sick - Not a soul did the Lord Jesus ever reject, who came to him soliciting his aid. Need any sinner despair who comes to him, conscious of his spiritual malady, to be healed by his merciful hand?
Albert Barnes: Notes on the Bible - 1834
8:16: When the even was come ... - The fame of the miracles of Jesus would probably draw together a crowd, and those who had friends that were afflicted would bring them. All that were brought to him he healed. This was proof of two things: first, of his great benevolence; and, secondly, of his divine mission. He might have established the latter by miracles that would do no good. None of his miracles were performed, however, merely to make a display of power, unless the cursing of the barren fig-tree be an exception. Compare Mar 11:11-14. What is here recorded occurred on the evening of the Sabbath, Mar 1:21-32. The Jews kept the Sabbath from evening to evening, Lev 23:32. On the Sabbath they would not even bring their sick to be healed Luk 13:14; but as soon as it was closed, on the evening of the same day, they came in multitudes to be cured.
Possessed with devils - See the notes at Mat 4:24.
With his word - By his command; by a word.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:16: the even: Mar 1:32-34; Luk 4:40
they brought: Mat 4:24, Mat 9:2; Mar 2:3; Act 5:15
and he: Mat 12:22; Mar 1:25-27, Mar 1:34, Mar 5:8, Mar 9:25; Act 19:13-16
and healed: Mat 14:14; Exo 15:26
Geneva 1599
8:16 When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with [his] word, and healed (c) all that were sick:
(c) Of all sorts.
John Gill
8:16 When the even was come,.... The other evangelists say, when "the sun was set", or "setting"; which circumstances are observed, not as some think, because the cool of the evening, and when the sun was set, it was more seasonable and convenient, in those hot countries, to bring out their sick, than in the heat of the day: nor are they remarked, as others think, because it was an unseasonable time to bring them to Christ, when he had been fatigued all day long, and yet he healed them; such was his goodness and compassion: but the true reason of the mention of them is, because it had been their sabbath day, as appears from Mk 1:21 and they could not, according to their canons, bring them sooner. Their sabbath began at sun setting; hence they say (s), that on the eve of the sabbath, that is, immediately preceding it, when the sabbath is about to begin, it is lawful to work , "until the sun sets"; and so it ended at sun setting the next day, which they judged of by the appearance of three stars (t).
"R. Phinehas, in the name of R. Aba Bar Papa, says, if but one star appears, it is certainly day; if two, it is a doubt whether it is night or not; if three, it is certainly night. On the eve of the sabbath, if he sees one star and does any work, he is free; if two, he brings a trespass offering for a doubt; if three, he brings a sin offering; at the going out of the sabbath, if he sees one star, and does any work, he brings a sin offering; if two, he brings a trespass offering for a doubt; if three, he is free.''
So that till the sun was set, and three stars appeared as a proof of it, it was not lawful to do any sort of business; but as soon as it was out of doubt, that the sun was set, they might do anything: and this being the case,
they brought to him (Christ) many that were possessed with devils; whose bodies Satan had been suffered to enter into, and were acted, and governed, and thrown into strange disorders by him. Such possessions, through divine permission, were frequent; that Christ, who was come in the flesh, might have an opportunity of showing his power over Satan, and giving proof of his deity and Messiahship.
And he cast out the spirits with his word; only by speaking to them; who were obliged, at his command, and by his orders, to quit their tenements, though unwillingly enough.
And healed all that were sick; whoever they were, without any respect of persons, of whatsoever disease attended them: the most stubborn, inveterate, and otherwise incurable disorder, was not too hard for him, which he cured without the help of medicine, and where that could be of no use, and either by speaking, or touching, or some such like means.
(s) T. Hieros. Sheviith, fol. 33. 1. (t) T. Hieros. Beracot, fol. 2. 2. Maimon. Sabbat, c. 5. sect. 4.
John Wesley
8:16 Mk 1:32; Lk 4:40.
8:178:17: Զի լցցի՛ բանն՝ որ ասացաւ ՚ի ձեռն Եսայայ մարգարէի. Նա՝ զհիւանդութիւնս մեր վերացո՛յց, եւ զցաւս մեր եբա՛րձ։
17 որպէսզի կատարուի Եսայի մարգարէի բերանով ասուած խօսքը. «Նա մեր հիւանդութիւնները իր վրայ վերցրեց եւ մեր ցաւերը կրեց»:
17 Որպէս զի Եսայի մարգարէին միջոցով ըսուած խօսքը կատարուի. «Անիկա մեր հիւանդութիւնները վերցուց եւ մեր ցաւերը կրեց»։
զի լցցի բանն որ ասացաւ ի ձեռն Եսայեայ մարգարէի. Նա զհիւանդութիւնս մեր վերացոյց եւ զցաւս մեր եբարձ:

8:17: Զի լցցի՛ բանն՝ որ ասացաւ ՚ի ձեռն Եսայայ մարգարէի. Նա՝ զհիւանդութիւնս մեր վերացո՛յց, եւ զցաւս մեր եբա՛րձ։
17 որպէսզի կատարուի Եսայի մարգարէի բերանով ասուած խօսքը. «Նա մեր հիւանդութիւնները իր վրայ վերցրեց եւ մեր ցաւերը կրեց»:
17 Որպէս զի Եսայի մարգարէին միջոցով ըսուած խօսքը կատարուի. «Անիկա մեր հիւանդութիւնները վերցուց եւ մեր ցաւերը կրեց»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1717: да сбудется реченное через пророка Исаию, который говорит: Он взял на Себя наши немощи и понес болезни.
8:17  ὅπως πληρωθῇ τὸ ῥηθὲν διὰ ἠσαΐου τοῦ προφήτου λέγοντος, αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν.
8:17. ὅπως (unto-which-whither) πληρωθῇ (it-might-have-been-en-filled) τὸ (the-one) ῥηθὲν (having-been-uttered-unto) διὰ (through) Ἠσαίου (of-a-Hesaias) τοῦ (of-the-one) προφήτου (of-a-declarer-before) λέγοντος (of-forthing," Αὐτὸς ( It ) τὰς ( to-the-ones ) ἀσθενείας ( to-un-vigorings-of ) ἡμῶν ( of-us ) ἔλαβεν ( it-had-taken ) καὶ ( and ) τὰς ( to-the-ones ) νόσους ( to-ailments ) ἐβάστασεν . ( it-carried-to )
8:17. ut adimpleretur quod dictum est per Esaiam prophetam dicentem ipse infirmitates nostras accepit et aegrotationes portavitThat it might be fulfilled, which was spoken by the prophet Isaias, saying: He took our infirmities, and bore our diseases.
17. that it might be fulfilled which was spoken by Isaiah the prophet, saying, Himself took our infirmities, and bare our diseases.
That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare [our] sicknesses:

17: да сбудется реченное через пророка Исаию, который говорит: Он взял на Себя наши немощи и понес болезни.
8:17  ὅπως πληρωθῇ τὸ ῥηθὲν διὰ ἠσαΐου τοῦ προφήτου λέγοντος, αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν.
8:17. ut adimpleretur quod dictum est per Esaiam prophetam dicentem ipse infirmitates nostras accepit et aegrotationes portavit
That it might be fulfilled, which was spoken by the prophet Isaias, saying: He took our infirmities, and bore our diseases.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 Место заимствовано из Девтеро-Исаии LIII:4, которого евангелист называет Исаией, выражаясь языком своего времени. Обстоятельство, что место у евангелиста заимствовано из Девтеро-Исаии, не «не имеет», а должно иметь значение для научного экзегеса. Все экзегеты согласны в том, что место Исаии приведено здесь не по переводу LXX, а по еврейскому подлиннику, и притом «независимо» от каких-либо переводов и толкований. В подлиннике у Исаии это место читается так: «истинно наши болезни Он поднял и наши страдания (мучения) понес их». Переводя это место, LXX заменили евр. наши болезни (халайну) словом «грехи» (amartiaV). Заключалась ли причина этого в непонимании переводчиками еврейского текста, или же это объясняется трудностью перевести еврейские слова (халайну и макобну), имеющие почти одинаковое значение, в настоящее время нельзя сказать с уверенностью. Но евангелист в своем переводе не упомянул о «грехах», а перевел слово «халайну» через «немощи», еврейск. же слово «наша», которое значит поднимать на себя, перевел через elaben, взял, в отличие от имеющего одинаковое с «наша» значение еврейского сабал, которое он перевел словом «понес» (ebastasen). Но как бы мы ни переводили это место, затруднение заключается не в переводе, а в применении этого места к обстоятельствам, только что изложенным евангелистом. Он только что рассказал об исцелениях, совершенных Христом, бесноватых и больных, и это дает ему повод привести указанное пророчество Исаии. В каком смысле можно понимать, что, исцеляя больных, Христос взял на Себя наши немощи и болезни? Страдал ли Он Сам и болел, или же только вид человеческого страдания вызывал в Нем Его собственное страдание? Или же пророчество приведено евангелистом в том смысле, что на исцеления тратилась Его собственная сила, и Он страдал от утомления и истощения? Так эти вопросы поднимались в разное время и решались, как и следовало ожидать, различно, — в утвердительном смысле. Один экзегет решает затруднение так: Иисус Христос исцелял больных, как показывают только что рассказанные исцеления. Делая так, Он «взял и понес» болезни во всяком смысле, в каком это можно сказать о враче. Переводчик выбирает два бесцветные слова lambanein и bastazein для выражения еврейского подлинника. — Чтобы уяснить несколько это дело, скажем, что слова евангелиста есть вывод и обобщение того, что сказано было им раньше. Если, значит, раньше он излагал подробности, то теперь высказывает общий взгляд, подводя частности к единству. Если евангелист, что вероятно, был очевидцем дел Христа, то этот вечер, в связи с последующею деятельностью и страданиями Спасителя, напомнил ему слова пророка Исаии. Евангелист не понимал их научно, как современные критики, которые видят в «Муж скорбей» пророка Исаии лицо, отвечающее за народ пред мстителями, требующими за оскорбление выдачи одного лица, в качестве ответчика за общую вину, с угрозой, в случае неисполнения этого требования, истребить всех, как это требовалось древними понятиями о мести. Евангелист, приводя пророчество из Девтеро-Исаии, прежде всего указывает на идеального страдальца — Раба Иеговы, предсказанного пророком. Но Личность, предсказанная пророком, не есть для евангелиста нечто отвлеченно-идеальное, она воплощается полностью в Рабе Иеговы, которого евангелист видел пред собою, т. е. в Иисусе Христе. Идеальный Раб Иеговы, предсказанный Исаией, есть Спаситель Своего народа в буквальном смысле, Своими страданиями Он спасает, избавляет от мучений и страданий Свое племя, Свой народ, который должен был бы погибнуть, если бы не было подобной замены. Воплощение идеального Страдальца, предсказанного пророком, в личности Христа имеет не одну и не две, а множество сторон, и евангелист хочет представить выпукло эти стороны пред своими читателями. Как мы видели, пред выступлением Спасителя на дело общественного служения пред Ним является вестник, глас вопиющего в пустыне, в точности соответствующий fwnh bowntoV en th erhmw (Ис XL, 3, см. прим. к III:3). Сближение Христа с изображенным у Исаии Рабом Иеговы можно наблюдать и дальше, в обстоятельствах крещения и искушения. Теперь пред нами выступает тот же Раб Иеговы, но только с совершенно новых сторон — соприкасающийся с человеческими немощами, болезнями и страданиями, от которых Он освобождает людей. Так как Раб Иеговы у пророка несомненно изображается таким Лицом, которое берет наши немощи и несет наши болезни, то это дает повод евангелисту, при новом сближении предсказанного Исаией Раба Иеговы с действительным Христом, приписать Христу те же черты, какие свойственны были и Рабу Иеговы у Исаии; смысл этого заключался в том, что если Христос исцелял болезни, то это значило, что Он брал на Себя ответственность за них пред Богом, делал людей невиновными и, следовательно, не подлежащими болезням и немощам, перенося вину народа на Себя и таким образом подвергая Себя ее следствиям. Из рассматриваемого места Матфея этого пока не видно вполне ясно. Тут изображается, можно сказать, только начало болезней Мессии, которое должно завершиться буквальным исполнением пророчества — в Его страданиях и крестной смерти. Таким образом, в III-й, IV-й и VIII-й главах Матфея мы можем наблюдать очень тонко, но ясно, проведенную главную идею — о страдающем за человечество Рабе Иегове. Идея эта также проводится, но не так ясно, в I-й и II-й главах Матфея, где, изображается в действительности происхождение и пребывание в Египте того же Раба Иеговы; и, может быть, даже в нагорной проповеди, где изображается свойственная Ему «сила духа». На Раба Иеговы указывает и вся дальнейшая евангельская история, изложенная у Матфея. Сближение Раба Исаии со Христом в 17 стихе не является, таким образом, механическим, но имеет глубокий внутренний и сокровенный смысл, соответствующий идее Евангелия. Евангелист теперь видит в деятельности Христа участие в наших немощах и болезнях и в этом смысле прилагает к Нему пророчество Исаии в виду большого сходства идеального страдальца с Христом. При таком толковании делается более ясным обстоятельство, почему LXX заменили «болезни» пророка «грехами». Раб Иеговы, как искупительная Жертва, отвечает собственно не за болезни, а за грехи, которые навлекают на людей месть по поводу оскорбленной правды (ср. Мф III:15).
Adam Clarke: Commentary on the Bible - 1831
8:17: Himself took our infirmities - The quotation is taken from Isa 53:4, where the verb נסא nasa signifies to bear sin, so as to make atonement for it. And the rabbins understand this place to speak of the sufferings of the Messiah for the sins of Israel; and say that all the diseases, all the griefs, and all the punishments due to Israel shall be borne by him. See Synopsis Sohar. Christ fulfils the prophecies in all respects, and is himself the completion and truth of them, as being the lamb and victim of God, which, bears and takes away the sin of the world. The text in Isaiah refers properly to the taking away of sin; and this in the evangelist, to the removal of corporeal afflictions: but, as the diseases of the body are the emblems of the sin of the soul, Matthew, referring to the prediction of the prophet, considered the miraculous healing of the body as an emblem of the soul's salvation by Christ Jesus.
Albert Barnes: Notes on the Bible - 1834
8:17: That it might be fulfilled ... - This passage is found in Isa 53:4. Our English translation of that important passage is, "Surely he hath borne our griefs and carried our sorrows." The Greek in Matthew is an exact translation of the Hebrew, and the same translation should have been made in both places. In Isa 53:1-12, Isaiah fully states the doctrine of the atonement, or that the Messiah was to suffer for sin. In the verse quoted here, however, he states the very truth which Matthew declares. The word translated "griefs" in Isaiah, and "infirmities" in Matthew, means properly, in the Hebrew and Greek, "diseases of the body." In neither does it refer to the disease of the mind, or to sin. To bear those griefs is clearly to bear them away, or to remove them. This was done by his miraculous power in healing the sick. The word rendered "sorrows" in Isaiah, and "sicknesses" in Matthew, means "pain, grief, or anguish of mind." To "carry" these is to sympathize with the sufferers; to make provision for alleviating those sorrows, and to take them away. This he did by his precepts and by his example; and the cause of all sorrows - "sin" - he removed by the atonement. The passage in Isaiah and Matthew, therefore, mean precisely the same thing. See "Magee on Atonement," and the notes at Isaiah, isa 53.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: it might: Mat 1:22, Mat 2:15, Mat 2:23
Himself: Isa 53:4; Pe1 2:24
John Gill
8:17 That it might be fulfilled which was spoken by Esaias the prophet,.... In Is 53:4 "He hath borne our griefs and carried our sorrows", here rendered,
himself took our infirmities and bare our sicknesses: very agreeable to the Hebrew text, "he himself", not another; "took up", upon himself voluntarily, freely, as a man lifts up a burden, and takes it on his shoulders; "our infirmities", diseases, sicknesses, whether of body or soul, , "and bare", or carried, as a man does a burden upon his back, "our sicknesses", or diseases, which occasion pain and sorrow. And that these words are spoken of the Messiah, the Jews themselves own; for among the names they give to the Messiah, "a leper" is one; which they prove from this passage (u).
"The Rabbins say, "a leper" of the house of Rabbi is his name; as it is said, "surely he hath borne our griefs, and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted". Says R. Nachman, if he is of the living, he is as I am, as it is said, Jer 30:21 Says Rab, if of the living, he is as our Rabbi, the holy.''
Upon which last clause the gloss is,
"If the Messiah is of them that are alive, our Rabbi the holy is he, "because he bears infirmities".''
Elsewhere (w) they say,
"There is one temple that is called the temple of the sons of afflictions; and when the Messiah comes into that temple, and reads all the afflictions, all the griefs, and all the chastisements of Israel, which come upon them, then all of them shall come upon him: and if there was any that would lighten them off of Israel, and take them upon himself, there is no son of man that can bear the chastisements of Israel, because of the punishments of the law; as it is said, "surely he hath borne our griefs", &c.''
And in another ancient book (x) of their's, God is represented saying to the Messiah,
, "wilt thou bear chastisements", in order to remove their iniquities? (the iniquities of the children of God,) as it is written, "surely he hath borne our griefs": he replied, "I will bear them with joy".''
Hence it is manifest, that according to the mind of the ancient Jews, this passage belongs to the Messiah, and is rightly applied to him by the evangelist. But the difficulty is, how it had its accomplishment in Christ's healing the bodily diseases of men; since Isaiah speaks not of his actions and miracles, but of his sufferings and death; and not of bearing the diseases of the body, as it should seem, but of the diseases of the mind, of sins, as the Apostle Peter interprets it, 1Pet 2:24. To remove which, let it be observed, that though the prophet chiefly designs to point out Christ taking upon him, and bearing the sins of his people, in order to make satisfaction for them, and to save them from them; yet so likewise, as to include his bearing, by way of sympathy, and taking away by his power, the bodily diseases of men, which arise from sin; and which was not only an emblem of his bearing and taking away sin, but a proof of his power and ability to do it: for since he could do the one, it was plain he could do the other.
(u) T. Bab. Sanhedrim, fol. 98. 2. (w) Zohar in Exod. fol. 85. 2. (x) Pesikta in Abkath Rochel, l. 1. par. 2. p. 309. Ed. Huls.
John Wesley
8:17 Whereby was fulfilled what was spoken by the Prophet Isaiah - He spoke it in a more exalted sense. The evangelist here only alludes to those words, as being capable of this lower meaning also. Such instances are frequent in the sacred writings, and are elegancies rather than imperfections. He fulfilled these words in the highest sense, by bearing our sins in his own body on the tree: in a lower sense, by sympathizing with us in our sorrows, and healing us of the diseases which were the fruit of sin. Is 53:4.
8:188:18: Տեսեալ Յիսուսի ժողովուրդս բազումս զիւրեւ, հրամայեաց երթա՛լ յայնկոյս[133]։ [133] Ոմանք. Ժողովուրդ բազում զիւրեաւ։
18 Յիսուս իր շուրջը բազում ժողովուրդ տեսնելով՝ հրամայեց միւս կողմ գնալ
18 Յիսուս իր բոլորտիքը շատ ժողովուրդ տեսնելով, հրաման ըրաւ որ միւս կողմը երթան։
Տեսեալ Յիսուսի ժողովուրդս բազումս զիւրեւ, հրամայեաց երթալ յայնկոյս:

8:18: Տեսեալ Յիսուսի ժողովուրդս բազումս զիւրեւ, հրամայեաց երթա՛լ յայնկոյս[133]։
[133] Ոմանք. Ժողովուրդ բազում զիւրեաւ։
18 Յիսուս իր շուրջը բազում ժողովուրդ տեսնելով՝ հրամայեց միւս կողմ գնալ
18 Յիսուս իր բոլորտիքը շատ ժողովուրդ տեսնելով, հրաման ըրաւ որ միւս կողմը երթան։
zohrab-1805▾ eastern-1994▾ western am▾
8:1818: Увидев же Иисус вокруг Себя множество народа, велел (ученикам) отплыть на другую сторону.
8:18  ἰδὼν δὲ ὁ ἰησοῦς ὄχλον περὶ αὐτὸν ἐκέλευσεν ἀπελθεῖν εἰς τὸ πέραν.
8:18. Ἰδὼν (Having-had-seen) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ὄχλον (to-a-crowd) περὶ (about) αὐτὸν (to-it,"ἐκέλευσεν (it-bade-of) ἀπελθεῖν (to-have-had-came-off) εἰς (into) τὸ (to-the-one) πέραν. (to-across)
8:18. videns autem Iesus turbas multas circum se iussit ire trans fretumAnd Jesus seeing great multitudes about him, gave orders to pass over the water.
18. Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.
Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side:

18: Увидев же Иисус вокруг Себя множество народа, велел (ученикам) отплыть на другую сторону.
8:18  ἰδὼν δὲ ὁ ἰησοῦς ὄχλον περὶ αὐτὸν ἐκέλευσεν ἀπελθεῖν εἰς τὸ πέραν.
8:18. videns autem Iesus turbas multas circum se iussit ire trans fretum
And Jesus seeing great multitudes about him, gave orders to pass over the water.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18 (Мк IV:35–36; Лк VIII:22). По Марку и Луке отправление было вечером того дня, когда Иисус Христос говорил народу притчами. О самом факте передается всеми евангелистами согласно, хотя у каждого и есть различия в подробностях. Простое «велел», встречающееся у Матфея, у Марка и Луки заменяется подлинной речью Спасителя, с указанием, что это было при наступлении вечера.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18-22: Here is, I. Christ's removing to the other side of the sea of Tiberias, and his ordering his disciples, whose boats attended him, to get their transport-vessels ready, in order to it, v. 18. The influences of this Sun of righteousness were not to be confined to one place, but diffused all the country over; he must go about to do good; the necessities of souls called to him, Come over, and help us (Acts xvi. 9); he removed when he saw great multitudes about him. Though by this it appeared that they were desirous to have him there, he knew there were others as desirous to have him with them, and they must have their share of him: his being acceptable and useful in one place was no objection against, but a reason for, his going to another. Thus he would try the multitudes that were about him, whether their zeal would carry them to follow him, and attend on him, when his preaching was removed to some distance. Many would be glad of such helps, if they could have them at next door, who will not be at the pains to follow them to the other side; and thus Christ shook off those who were less zealous, and the perfect were made manifest.

II. Christ's communication with two, who, upon his remove to the other side, were loth to stay behind, and had a mind to follow him, not as others, who were his followers at large, but to come into close discipleship, which the most were shy of; for it carried such a face of strictness as they could not like, nor be well reconciled to; but here is an account of two who seemed desirous to come into communion, and yet were not right; which is here given as a specimen of the hindrances by which many are kept from closing with Christ, and cleaving to him; and a warning to us, to set out in following Christ, so as that we may not come short; to lay such a foundation, as that our building may stand.

We have here Christ's managing of two different tempers, one quick and eager, the other dull and heavy; and his instructions are adapted to each of them, and designed for our use.

1. Here is one that was too hasty in promising; and he was a certain scribe (v. 19), a scholar, a learned man, one of those that studied and expounded the law; generally we find them in the gospels to be men of no good character; usually coupled with the Pharisees, as enemies to Christ and his doctrine. Where is the scribe? 1 Cor. i. 20. He is very seldom following Christ; yet here was one that bid pretty fair for discipleship, a Saul among the prophets. Now observe,

(1.) How he expressed his forwardness; Master, I will follow thee, whithersoever thou goest. I know not how any man could have spoken better. His profession of a self-dedication to Christ is, [1.] Very ready, and seems to be ex mero motu--from his unbiased inclination: he is not called to it by Christ, nor urged by any of the disciples, but, of his own accord, he proffers himself to be a close follower of Christ; he is not a pressed man, but a volunteer. [2.] Very resolute; he seems to be at a point in this matter; he does not say, "I have a mind to follow thee;" but, "I am determined, I will do it." [3.] It was unlimited and without reserve; "I will follow thee whithersoever thou goest; not only to the other side of the country, but if it were to the utmost regions of the world." Now we should think ourselves sure of such a man as this; and yet it appears, by Christ's answer, that his resolution was rash, his ends low and carnal: either he did not consider at all, or not that which was to be considered; he saw the miracles Christ wrought, and hoped he would set up a temporal kingdom, and he wished to apply betimes for a share in it. Note, There are many resolutions for religion, produced by some sudden pangs of conviction, and taken up without due consideration, that prove abortive, and come to nothing: soon ripe, soon rotten.

(2.) How Christ tried his forwardness, whether it were sincere or not, v. 20. He let him know that this Son of man, whom he is so eager to follow, has not where to lay his head, v. 20. Now from this account of Christ's deep poverty, we observe,

[1.] That it is strange in itself, that the Son of God, when he came into the world, should put himself into such a very low condition, as to want the convenience of a certain resting-place, which the meanest of the creatures have. If he would take our nature upon him, one would think, he should have taken it in its best estate and circumstances: no, he takes it in its worst. See here, First, How well provided for the inferior creatures are: The foxes have holes; though they are not only not useful, but hurtful, to man, yet God provides holes for them in which they are earthed: man endeavours to destroy them, but thus they are sheltered; their holes are their castles. The birds of the air, though they take no care for themselves, yet are taken care of, and have nests (Ps. civ. 17); nests in the field; some of them nests in the house; in God's courts, Ps. lxxxiv. 3. Secondly, How poorly the Lord Jesus was provided for. It may encourage us to trust God for necessaries, that the beasts and birds have such good provision; and may comfort us, if we want necessaries, that our Master did so before us. Note, Our Lord Jesus, when he was here in the world, submitted to the disgraces and distresses of extreme poverty; for our sakes he became poor, very poor. He had not a settlement, had not a place of repose, not a house of his own, to put his head in, not a pillow of his own, to lay his head on. He and his disciples lived upon the charity of well-disposed people, that ministered to him of their substance, Luke viii. 2. Christ submitted to this, not only that he might in all respects humble himself, and fulfil the scriptures, which spake of him as poor and needy, but that he might show us the vanity of worldly wealth, and teach us to look upon it with a holy contempt; that he might purchase better things for us, and so make us rich, 2 Cor. viii. 9.

[2.] It is strange that such a declaration should be made on this occasion. When a scribe offered to follow Christ, one would think he would have encouraged him, and said, Come, and I will take care of thee; one scribe might be capable of doing him more credit and service than twelve fishermen: but Christ saw his heart, and answered to the thoughts of that, and therein teaches us all how to come to Christ. First, The scribe's resolve seems to have been sudden; and Christ would have us, when we take upon us a profession of religion, to sit down and count the cost (Luke xiv. 28), to do it intelligently, and with consideration, and choose the way of godliness, not because we know no other, but because we know no better. It is no advantage to religion, to take men by surprise, ere they are aware. They that take up a profession in a pang, will throw it off again in a fret; let them, therefore, take time, and they will have done the sooner: let him that will follow Christ know the worst of it, and expect to lie hard, and fare hard. Secondly, His resolve seems to have been from a worldly, covetous principle. He saw what abundance of cures Christ wrought, and concluded that he had large fees, and would get an estate quickly, and therefore he would follow him in hopes of growing rich with him; but Christ rectifies his mistake, and tells him, he was so far from growing rich, that he had not a place to lay his head on; and that if he follow him, he cannot expect to fare better than he fared. Note, Christ will accept none for his followers that aim at worldly advantages in following him, or design to make any thing but heaven of their religion. We have reason to think that this scribe, hereupon, went away sorrowful, being disappointed in a bargain which he thought would turn to account; he is not for following Christ, unless he can get by him.

2. Here is another that was too slow in performing. Delay in execution is as bad, on the one hand, as precipitancy in resolution is on the other hand; when we have taken time to consider, and then have determined, let it never be said, we left that to be done to-morrow, which we could do to-day. This candidate for the ministry was one of Christ's disciples already (v. 21), a follower of him at large. Clemens Alexandrinus tells us, from an ancient tradition, that this was Philip; he seems to be better qualified and disposed than the former; because not so confident and presumptuous: a bold, eager, over-forward temper is not the most promising in religion; sometimes the last are first, and the first last. Now observe here,

(1.) The excuse that this disciple made, to defer an immediate attendance on Christ (v. 21); "Lord, suffer me first to go and bury my father. Before I come to be a close and constant follower of thee, let me be allowed to perform this last office of respect to my father; and in the mean time, let it suffice to be a hearer of thee now and then, when I can spare time." His father (some think) was now sick, or dying, or dead; others think, he was only aged, and not likely in a course of nature, to continue long; and he desired leave to attend upon him in his sickness, at his death, and to his grave, and then he would be at Christ's service. This seemed a reasonable request, and yet it was not right. He had not the zeal he should have had for the work, and therefore pleaded this, because it seemed a plausible plea. Note, An unwilling mind never wants an excuse. The meaning of Non vacat is, Non placet--The want of leisure is the want of inclination. We will suppose it to come from a true filial affection and respect for his father, yet still the preference should have been given to Christ. Note, Many are hindered from and in the way of serious godliness, by an over-concern for their families and relations; these lawful things undo us all, and our duty to God is neglected, and postponed, under colour of discharging our debts to the world; here therefore we have need to double our guard.

(2.) Christ's disallowing of this excuse (v. 22); Jesus said to him, Follow me; and, no doubt, power accompanied this word to him, as to others, and he did follow Christ, and cleaved to him, as Ruth to Naomi, when the scribe, in the verses before, like Orpah, took leave of him. That said, I will follow thee; to this Christ said, Follow me; comparing them together, it is intimated that we are brought to Christ by the force of his call to us, not of our promises to him; it is not of him that willeth, nor of him that runneth, but of God that showeth mercy; he calls whom he will, Rom. ix. 16. And further, Note, Though chosen vessels may make excuses, and delay their compliance with divine calls a great while, yet Christ will at length answer their excuses, conquer their unwillingness, and bring them to his feet; when Christ calls, he will overcome, and make the call effectual, 1 Sam. iii. 10. His excuse is laid aside as insufficient; Let the dead bury their dead. It is a proverbial expression; "Let one dead man bury another: rather let them lie unburied, than that the service of Christ should be neglected. Let the dead spiritually bury the dead corporally; let worldly offices be left to worldly people; do not thou encumber thyself with them. Burying the dead, and especially a dead father, is a good work, but it is not thy work at this time: it may be done as well by others, that are not called and qualified, as thou art, to be employed for Christ; thou hast something else to do, and must not defer that." Note, Piety to God must be preferred before piety to parents, though that is a great and needful part of our religion. The Nazarites, under the law, were not to mourn for their own parents, because they were holy to the Lord (Num. vi. 6-8); nor was the high priest to defile himself for the dead, no, not for his own father, Lev. xxi. 11, 12. And Christ requires of those who would follow him, that they hate father and mother (Luke xiv. 26); love them less than God; we must comparatively neglect and disesteem our nearest relations, when they come in competition with Christ, and either our doing for him, or our suffering for him.
Adam Clarke: Commentary on the Bible - 1831
8:18: Unto the other side - Viz. of the lake of Genesareth, whence he proceeded to the country of the Gergesenes, Mat 8:28.
Albert Barnes: Notes on the Bible - 1834
8:18: Unto the other side - Jesus was now in Capernaum, a city at the northwest corner of the Sea of Tiberias, or Sea of Galilee. See the notes at Mat 4:18. The country to which he purposed to go was the region on the east of the Sea of Tiberias.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: saw: Mat 8:1; Mar 1:35-38; Luk 4:42, Luk 4:43; Joh 6:15
unto: Mat 14:22; Mar 4:35, Mar 5:21, Mar 6:45, Mar 8:13; Luk 8:22
Geneva 1599
8:18 Now when Jesus saw great multitudes about him, he gave commandment to depart unto the (d) other side.
(d) For Capernaum was situated upon the lake of Tiberias.
John Gill
8:18 Now when Jesus saw great multitudes about him,.... Who got together, partly out of novelty to see his person, of whom they had heard so much; and partly to see the miracles he wrought: some came to have their bodily diseases healed; few, if any, to hear the Gospel preached by him, and for the good of their immortal souls: the most part came with some sinister, selfish, and carnal views, wherefore
he gave commandment to depart unto the other side. Different were the reasons, which at certain times moved Christ to depart from the multitude; as that he might have an opportunity of private prayer, or to preach, to others, or to show he sought not popular applause, and to avoid seditions: his reasons here seem to be with respect to himself, that being wearied as man, with the work of the day, he might have an opportunity of refreshing himself with sleep; with respect to his disciples, that he might have a trial of their faith, when in danger at sea; and with respect to the multitude, because of their carnality, and sole concern for their temporal, and worldly good. The persons he gave commandment to, must be either the multitude, or the disciples; not the former, because he studiously avoided their company, and his concern was to be rid of them; but the latter, and so the Vulgate Latin and Munster's Hebrew Gospel read, "he commanded his disciples". The place he would have them go to was, the other side of the lake of Tiberias, or Genesareth; not over the river Euphrates, as says the author of the old Nizzachon (y).
(y) Pesikta in Abkath Rochel, l. 1. par. 2. p. 205. Ed. Huls.
John Wesley
8:18 He commanded to go to the other side - That both himself and the people might have a little rest.
8:198:19: Եւ մատուցեալ դպիր մի ասէ ցնա. Վա՛րդապետ՝ եկի՛ց եւ ես զկնի քո յո՛ր վայր եւ երթիցես։
19 Եւ մի օրէնսգէտ, մօտենալով, ասաց նրան. «Վարդապե՛տ, ես էլ քո յետեւից կը գամ, ուր էլ որ գնաս»
19 Դպիր մը մօտենալով՝ ըսաւ անոր. «Վա՛րդապետ, ես քու ետեւէդ պիտի գամ ուր որ երթաս»։
Եւ մատուցեալ դպիր մի ասէ ցնա. Վարդապետ, եկից եւ ես զկնի քո, յոր վայր եւ երթիցես:

8:19: Եւ մատուցեալ դպիր մի ասէ ցնա. Վա՛րդապետ՝ եկի՛ց եւ ես զկնի քո յո՛ր վայր եւ երթիցես։
19 Եւ մի օրէնսգէտ, մօտենալով, ասաց նրան. «Վարդապե՛տ, ես էլ քո յետեւից կը գամ, ուր էլ որ գնաս»
19 Դպիր մը մօտենալով՝ ըսաւ անոր. «Վա՛րդապետ, ես քու ետեւէդ պիտի գամ ուր որ երթաս»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1919: Тогда один книжник, подойдя, сказал Ему: Учитель! я пойду за Тобою, куда бы Ты ни пошел.
8:19  καὶ προσελθὼν εἷς γραμματεὺς εἶπεν αὐτῶ, διδάσκαλε, ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ.
8:19. Καὶ (And) προσελθὼν (having-had-came-toward,"εἷς (one) γραμματεὺς (a-letterer-of,"εἶπεν (it-had-said) αὐτῷ (unto-it,"Διδάσκαλε, (Teaching-speaker,"ἀκολουθήσω (I-shall-path-along-unto) σοι (unto-thee) ὅπου (to-which-of-whither) ἐὰν (if-ever) ἀπέρχῃ . ( thou-might-come-off )
8:19. et accedens unus scriba ait illi magister sequar te quocumque ierisAnd a certain scribe came and said to him: Master, I will follow thee whithersoever thou shalt go.
19. And there came a scribe, and said unto him, Master, I will follow thee whithersoever thou goest.
And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest:

19: Тогда один книжник, подойдя, сказал Ему: Учитель! я пойду за Тобою, куда бы Ты ни пошел.
8:19  καὶ προσελθὼν εἷς γραμματεὺς εἶπεν αὐτῶ, διδάσκαλε, ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ.
8:19. et accedens unus scriba ait illi magister sequar te quocumque ieris
And a certain scribe came and said to him: Master, I will follow thee whithersoever thou shalt go.
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
19 (Лк IX:57). Глаголы, указывающие на «отправление», в 18 и 19 одинаковые, но в разных временах — apelqein и aperch. Русские переводчики передали глагол в 18 ст. apelqein больше по смыслу, чем по его действительному значению, потому что этот глагол не значить собственно «отплыть», а просто отходить или отправляться. Но если путь водный, то, конечно, глагол значит и отплыть. Книжник, подошедший ко Христу, употребил тот же самый греческий глагол, и это значит, что он просил Христа взять его с Собою в лодку при отправлении на другую сторону. У Луки передается о том же обстоятельстве, но опять в другой связи, и при этом указывается, что это было на «пути», т. е. на дороге к озеру. Формальное, но не реальное, противоречие, которого нельзя устранить. Что тут действительно нет реального противоречия, это хорошо показывает Августин, когда говорит: «если, по словам Матфея, это (т. е. просьба книжника) было тогда, когда Христос велел переправиться через озеро, а по словам Луки — когда они (т. е. Христос и ученики) шли по дороге, по здесь нет противоречия; потому что в том и другом случае они шли по дороге, чтобы подойти к озеру». Во всяком случае, из показания Матфея нельзя решительно заключать, что просьба была не на пути, а у самого озера. Но можно и думать, что ст. 19–22 вставлены здесь Матфеем вне связи и что правильная связь у Луки. Могло быть, что мысль о Спасителе, как о носителе болезней, внушила или напомнила Матфею и слова Христа о бездомности Сына Человеческого, и, с целью доказать это, он приводит один случай из жизни Спасителя, а по связи с ним и другой (ст. 21), несколько отличный от первого. К сказанному нужно прибавить, что Лука сообщает не о двух лицах, желавших сопровождать Спасителя, а о трех (IX:61–62 — третий). — Слово «один» имеет очевидное отношение к «другой же» 21-го стиха и есть простое перечислений лиц, подходивших ко Христу с просьбою. Впрочем, Блясс (Grammat. с 140) и Винер-Шмидель (с. 243) полагают, что «один» здесь употреблено в смысле неопред. местоимения «некоторый» (tiV), что вполне понятно, так как числительные часто употребляются в этом именно смысле. Книжник называет Спасителя Учителем; греческое слово взято с обычного еврейского (арамейского), выражавшего почтение к лицам, которые умели учить или учили хорошо. Причины, побуждавшие книжника обратиться ко Христу с просьбою о дозволении следовать за Ним, определяются различно. Иларий Пиктавийский, в толковании которого много аллегорического, дает здесь, однако, интересное и остроумное объяснение. «Этот книжник — один из учителей закона; он спрашивает, следовать ли ему; как будто в законе не содержится указания, что это — Христос, за которым можно было с пользою следовать. Таким образом книжник выразил свое неверие в недоверчивом вопросе; потому что верующий должен был не спрашивать, а следовать». Такое мнение имеет свои основания. Книжники, иудейские ученые, посвящали себя изучению писаний. Но, изучая их букву, они утратили понимание их духа. Дальнейшая речь Христа показывает, что Он не верил искренности книжника.
Adam Clarke: Commentary on the Bible - 1831
8:19: A certain scribe - Though ἑις γραμματευς, One scribe, may be considered as a Hebraism, yet it is probable that the literal construction of it was intended, to show that few of this class came to the Lord Jesus for instruction or salvation.
Master - Rather, teacher, διδασκαλε from διδασκω, I teach, which itself seems to be derived from δεικω, I show, and means the person who shows or points out a particular way or science.
I will follow thee whithersoever thou goest - A man who is not illuminated by the Spirit of God thinks himself capable of any thing: he alone who is divinely taught knows he can do nothing but through Christ strengthening him. Every teacher among the Jews had disciples, and some especially that followed or accompanied them wherever they went, that they might have some person at hand with whom they might converse concerning the Divine law.
Albert Barnes: Notes on the Bible - 1834
8:19: And a certain scribe came ... - It is not improbable that this man had seen the miracles of Jesus, and had formed an expectation that by following him he would obtain some considerable worldly advantage. Christ, in reply to his professed purpose to follow him, proclaimed his own poverty, and dashed the hopes of the avaricious scribe. The very foxes and birds, says he, have places of repose and shelter, but the Son of man has no home and no pillow. He is a stranger in his own world - a wanderer and an outcast from the homes of people. Compare Joh 1:11.
Son of man - This means, evidently, Jesus himself. No title is more frequently given to the Saviour than this, and yet there is much difficulty in explaining it. The word "son" is used in a great variety of significations. See the notes at Mat 1:1. The name "Son of man" is given to Jesus only three times in the New Testament Act 7:56; Rev 1:13; Rev 14:14, except by himself. When he speaks of himself, this is the most common appellation by which he is known. The phrase "Son of God," given to Christ, denotes a unique connection with God, Joh 10:36. The name "Son of man" probably denotes a corresponding unique connection with man. Perhaps the Saviour used it to signify the interest he felt in man; his special love and friendship for him; and his willingness to devote himself to the best interests of the race. It is sometimes, however, used as synonymous with "Messiah," Mat 16:28; Joh 1:34; Act 8:37; Joh 12:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:19: certain: Ezr 7:6; Mar 12:32-34; Luk 9:57, Luk 9:58; Co1 1:20
I will: Luk 14:25-27, Luk 14:33, Luk 22:33, Luk 22:34; Joh 13:36-38
Geneva 1599
8:19 (4) And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
(4) The true disciples of Christ must prepare themselves for all kinds of miseries.
John Gill
8:19 And a certain Scribe came,.... "As they went in the way", Lk 9:57 to go to the sea side, in order to take shipping, and pass to the other shore;
and said unto him, Master, or Rabbi, I will follow thee whithersoever thou goest. One would have thought, that this man desired in good earnest to be a disciple of Christ, were it not for Christ's answer to him, who knew his heart: from whence it appears, that he, seeing the miracles which Christ wrought, and observing the fame of him among the people, began to think that he would be generally received as the Messiah; and by joining himself to him, promised himself much ease, honour, and wealth. These seem to be the motives, which prevailed upon him to take so sudden and hasty a step; for he did not wait to be called to follow Christ, as the other disciples were, but offers himself to be one; that is, to be one of his intimates, one of his apostles; and besides, he rashly promises to do that, which he knew nothing of, and which in some cases is impossible to be done.
John Wesley
8:19 Lk 9:57.
Robert Jamieson, A. R. Fausset and David Brown
8:19 INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Lk 9:57-62). (Mt 8:18-22)
And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
8:208:20: Ասէ ցնա Յիսուս. Աղուեսուց որջք գոն, եւ թռչնոց երկնից բոյնք. այլ Որդւոյ մարդոյ ո՛չ գոյ՝ ուր դիցէ զգլուխ իւր[134]։ [134] Ոմանք. Ոչ գոյ տեղի ուր դի՛՛։
20 Յիսուս նրան ասաց. «Աղուէսները որջ ունեն, եւ երկնքի թռչունները՝ բոյն. բայց մարդու Որդին մի տեղ չունի, որ իր գլուխը դնի»
20 Յիսուս ըսաւ անոր. «Աղուէսները որջեր ունին ու երկնքի թռչունները բոյներ, բայց Որդին մարդոյ տեղ մը չունի, ուր իր գլուխը դնէ»։
Ասէ ցնա Յիսուս. Աղուեսուց որջք գոն, եւ թռչնոց երկնից` բոյնք. այլ Որդւոյ մարդոյ ոչ գոյ ուր դիցէ զգլուխ իւր:

8:20: Ասէ ցնա Յիսուս. Աղուեսուց որջք գոն, եւ թռչնոց երկնից բոյնք. այլ Որդւոյ մարդոյ ո՛չ գոյ՝ ուր դիցէ զգլուխ իւր[134]։
[134] Ոմանք. Ոչ գոյ տեղի ուր դի՛՛։
20 Յիսուս նրան ասաց. «Աղուէսները որջ ունեն, եւ երկնքի թռչունները՝ բոյն. բայց մարդու Որդին մի տեղ չունի, որ իր գլուխը դնի»
20 Յիսուս ըսաւ անոր. «Աղուէսները որջեր ունին ու երկնքի թռչունները բոյներ, բայց Որդին մարդոյ տեղ մը չունի, ուր իր գլուխը դնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2020: И говорит ему Иисус: лисицы имеют норы и птицы небесные--гнезда, а Сын Человеческий не имеет, где приклонить голову.
8:20  καὶ λέγει αὐτῶ ὁ ἰησοῦς, αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.
8:20. καὶ (And) λέγει (it-fortheth) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Αἱ (The-ones) ἀλώπεκες (foxes) φωλεοὺς (to-burrows) ἔχουσιν (they-hold) καὶ (and) τὰ (the-ones) πετεινὰ ( flying-belonged-of ) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) κατασκηνώσεις, (to-en-tabernaclings-down) ὁ (the-one) δὲ (moreover) υἱὸς (a-son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) οὐκ (not) ἔχει (it-holdeth) ποῦ (of-whither) τὴν (to-the-one) κεφαλὴν (to-a-head) κλίνῃ. (it-might-recline)
8:20. et dicit ei Iesus vulpes foveas habent et volucres caeli tabernacula Filius autem hominis non habet ubi caput reclinetAnd Jesus saith to him: The foxes have holes, and the birds of the air nests; but the Son of man hath not where to lay his head.
20. And Jesus saith unto him, The foxes have holes, and the birds of the heaven nests; but the Son of man hath not where to lay his head.
And Jesus saith unto him, The foxes have holes, and the birds of the air [have] nests; but the Son of man hath not where to lay [his] head:

20: И говорит ему Иисус: лисицы имеют норы и птицы небесные--гнезда, а Сын Человеческий не имеет, где приклонить голову.
8:20  καὶ λέγει αὐτῶ ὁ ἰησοῦς, αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.
8:20. et dicit ei Iesus vulpes foveas habent et volucres caeli tabernacula Filius autem hominis non habet ubi caput reclinet
And Jesus saith to him: The foxes have holes, and the birds of the air nests; but the Son of man hath not where to lay his head.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 (Лк IX:58). У Луки «говорит» заменено словом «сказал»; в остальном стих буквально сходен с рассматриваемым у Матфея. Из этого стиха яснее, чем из предыдущего можно видеть, почему Спаситель отверг книжника. Последний видел величие чудес, совершенных Христом, и хотел, как полагают Иероним, Феофилакт и др., следовать за Ним, чтобы получить от этого прибыль, желая как раз того же, чего желал получить от Петра и Симон волхв. Что книжник действительно имел в виду земные выгоды, это можно вывести из самых слов Иисуса Христа, в которых справедливо находят указание на Его бедность, — «Сын Человеческий». Название это часто встречается в Новом Завете; по Цану у Матфея тридцать раз (по другим 33 раза), у Марка 13 раз (по другим 14, причем VIII:31 не представляет исключения), у Луки 24 раза, Иоанна 12 раз (по другим 11). Такого названия совсем не встречается у Ап. Павла; в Деян только один раз VII:56. При просмотре относящихся сюда мест можно видеть, что «Сыном Человеческим» ни разу не называли Иисуса Христа другие лица, за единственным только исключением Ин XII:34, где народ только повторяет выражение Самого Христа. Он называет Себя «Сыном Человеческим» только Сам. Название ни разу не употреблено в виде сказуемого, но всегда или как подлежащее, или как дополнение. Значения, в каких оно употребляется, можно разделить на три группы: 1) оно указывает вообще на земную жизнь Иисуса Христа (примеры: Мк II:10; II:28; Мф VIII:20; Лк XIX:10); 2) на его страдальческую жизнь и смерть (примеры: Мк VIII:31; IX:31; XIV:21); 3) на Его славу в настоящем и будущем (примеры; Мф XXIV:30; XXV:31). В настоящее время, после работ многочисленных ученых, занимавшихся исследованием этого предмета, может считаться доказанным, что выражение «Сын Человеческий» во дни Христа не было народным названием Мессии. Но выражение хорошо было известно в Ветхом Завете и употреблялось там или для обозначений человеческой слабости, несовершенства, беспомощности, зависимости от Бога и проч. (напр., Пс VIII:5 и часто у Иезекииля, в книге которого это название приложено к пророку до восьмидесяти раз), или величия (Дан VII:13–14). Если, как сказано, выражение «Сын Человеческий» не было во дни Христа названием Мессии, то оно могло, однако, перейти в народную речь, и, будучи народным, могло быть заимствовано Христом и приложено к Себе. В каком смысле? В ответ на этот вопрос было предложено множество теорий. Но самою вероятною и лучше других объясняющею дело представляется та, по которой делом Христа на земле было основание и утверждение на земле божественного Царства; Сам же Он возвещал о Себе, как о Царе этого Царства. Идеальный Царь был представлен у Даниила VII:13–14; но эта идея о Христе, которому даны были власть, слава и царство, объединялась с идеей о Муже скорбей или страдающем Рабе Иеговы у пророка Исаии. Христос применяет к Себе все эти идеи — ветхозаветную идею о слабости человеческой, беспомощности и зависимости от Бога, идею об исполненном славы и власти Царе пророка Даниила, и идею о страдающем Рабе Иеговы Исаии, выражая все эти три идеи в словах «Сын Человеческий». Для непосредственных слушателей Христа такое название не могло казаться названием Мессии, но ассоциировалось с выражениями, привычными для иудейского слуха. К числу идиом еврейского языка относится употребление слов сын (бен, бар) и дочь (бат), дом (бет) в таких случаях, где в других языках эти слова вовсе но употребляются. Таким образом, выражение «бен — адам» (то же, что Сын Человеческий) могло для посторонних не заключать в себе ничего необычного. Но в устах Христа оно было прикровенным названием Его как Мессии, и обозначением Его мессианского достоинства, и именно в трех указанных его смыслах, как представителя человечества. Царя Царства и страдающего Раба Иеговы. Лучшим доказательством, что это было действительно так, что Христос, называя Себя Сыном Человеческим, возвещал о Себе именно как о Мессии, служит то, что впоследствии выражение это было действительно и понято в мессианском смысле Его учениками.
Adam Clarke: Commentary on the Bible - 1831
8:20: The foxes have holes, etc. - Reader! art thou a poor man? and dost thou fear God? Then, what comfort must thou derive from the thought, that thou so nearly resemblest the Lord Jesus! But how unlike is the rich man, who is the votary of pleasure and slave of sin, to this heavenly pattern!
Son of man - A Hebrew phrase, expressive of humiliation and debasement; and, on that account, applied emphatically to himself, by the meek and lowly Jesus. Besides, it seems here to be used to point out the incarnation of the Son of God, according to the predictions of the prophets, Psa 8:5; Dan 7:13. And as our Lord was now showing forth his eternal Divinity in the miracles he wrought, he seems studious to prove to them the certainty of his incarnation, because on this depended the atonement for sin. Indeed our Lord seems more intent on giving the proofs of his humanity, than of his divinity, the latter being necessarily manifested by the miracles which he was continually working.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: and: Psa 84:3, Psa 104:17
the Son: Psa 40:17, Psa 69:29, Psa 109:22; Isa 53:2, Isa 53:3; Luk 2:7, Luk 2:12, Luk 2:16, Luk 8:3; Co2 8:9
Geneva 1599
8:20 And Jesus saith unto him, The foxes have holes, and the birds of the air [have] (e) nests; but the Son of man hath not where to lay [his] head.
(e) Literally, "shades made with boughs".
John Gill
8:20 And Jesus saith unto him,.... Knowing his heart, and the carnal and worldly views with which he acted;
the foxes have holes in the earth, where they hide themselves from danger, take their rest, and secure their whelps;
and the birds of the air have nests, where they sit, lay, and hatch their eggs, and bring up their young;
but the son of man has not where to lay his head, when he is weary, and wants rest and sleep, as he did at this time. So that though he was Lord of all, as being the mighty God; yet as "the son of man", a phrase, expressive both of the truth and meanness of his human nature, the most despicable of creatures in the earth and air, were richer than he. This he said, to convince the Scribe of his mistake; who expected much worldly grandeur and wealth, by becoming his disciple. When Christ styles himself "the son of man", it is no contradiction to his being God; nor any objection to trust and confidence in him, as the Jew (z) suggests; for he is truly and properly God, as well as really man, having two natures, human and divine, united in his person; so that he is, as was prophesied of him, Emmanuel, God with us, in our nature, God manifested in the flesh: and since he is so, it cannot be unlawful to trust in him; which it would be indeed, was he a mere man. The Jews ought not to object to this name and title of the "Messiah, the son of man": since he is so called, as their own writers and commentators acknowledge, in (a) Ps 80:17 and (b) Dan 7:13. And whereas it is further urged against these words of Christ, that if he was God, why does he complain of want of place? Is not the whole world his, according to Ps 24:1? It may be replied, that it is very true, that the whole world is his, nor could he be in want of anything, as God; but yet, as man, for our sakes he became "poor", that we "might be rich": nor should this be any difficulty with a Jew, when they themselves say, as some have thought, if he (the Messiah) should come, , "there's no place in which he can sit down" (c). Unless it be understood of Nebuchadnezzar, as the gloss explains it; let the learned inspect the place, and judge: the coming of the Messiah is immediately spoken of.
(z) R. Isaac Chizzuk Emuna, par. 2. c. 12. p. 403. (a) Targum & Aben Ezra in loc, Abarbinel Mashmia Jeshua, fol. 81. 2. (b) R. Jeshua in Aben Ezra in loc. & Saadiah Gaon & Jarchi in loc. Zohar in Gen. fol. 85. 4. (c) T. Bab. Sanhedrim, fol. 96. 2.
John Wesley
8:20 The Son of man - The expression is borrowed from Dan 7:13, and is the appellation which Christ generally gives himself: which he seems to do out of humility, as having some relation to his mean appearance in this world. Hath not where to lay his head - Therefore do not follow me from any view of temporal advantage.
Robert Jamieson, A. R. Fausset and David Brown
8:20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head--Few as there were of the scribes who attached themselves to Jesus, it would appear, from his calling Him Teacher, that this one was a "disciple" in that looser sense of the word in which it is applied to the crowds who flocked after Him, with more or less conviction that His claims were well founded. But from the answer which he received we are led to infer that there was more of transient emotion--of temporary impulse--than of intelligent principle in the speech. The preaching of Christ had riveted and charmed him; his heart had swelled; his enthusiasm had been kindled; and in this state of mind he will go anywhere with Him, and feels impelled to tell Him so. "Wilt thou?" replies the Lord Jesus. "Knowest thou whom thou art pledging thyself to follow, and whither haply He may lead thee? No warm home, no downy pillow has He for thee: He has them not for Himself. The foxes are not without their holes, nor do the birds of the air lack their nests; but the Son of man has to depend on the hospitality of others, and borrow the pillow whereon He lays His head." How affecting is this reply! And yet He rejects not this man's offer, nor refuses him the liberty to follow Him. Only He will have him know what he is doing, and "count the cost." He will have him weigh well the real nature and the strength of his attachment, whether it be such as will abide in the day of trial. If so, he will be right welcome, for Christ puts none away. But it seems too plain that in this case that had not been done. And so we have called this the Rash or Precipitate Disciple.
II. The Procrastinating or Entangled Disciple (Mt 8:21-22).
As this is more fully given in Luke (Lk 9:59), we must take both together. "And He said unto another of His disciples, Follow Me. But he said,"
Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me; and let the dead bury their dead--or, as more definitely in Luke, "Let the dead bury their dead: but go thou and preach the kingdom of God" (Lk 9:60). This disciple did not, like the former, volunteer his services, but is called by the Lord Jesus, not only to follow, but to preach Him. And he is quite willing; only he is not ready just yet. "Lord, I will; but"--"There is a difficulty in the way just now; but that once removed, I am Thine." What now is this difficulty? Was his father actually dead--lying a corpse--having only to be buried? Impossible. As it was the practice, as noticed on Lk 7:12, to bury on the day of death, it is not very likely that this disciple would have been here at all if his father had just breathed his last; nor would the Lord, if He was there, have hindered him discharging the last duties of a son to a father. No doubt it was the common case of a son having a frail or aged father, not likely to live long, whose head he thinks it his duty to see under the ground ere he goes abroad. "This aged father of mine will soon be removed; and if I might but delay till I see him decently interred, I should then be free to preach the kingdom of God wherever duty might call me." This view of the case will explain the curt reply, "Let the dead bury their dead: but go thou and preach the kingdom of God." Like all the other paradoxical sayings of our Lord, the key to it is the different senses--a higher and a lower--in which the same word "dead" is used: There are two kingdoms of God in existence upon earth; the kingdom of nature, and the kingdom of grace: To the one kingdom all the children of this world, even the most ungodly, are fully alive; to the other, only the children of light: The reigning irreligion consists not in indifference to the common humanities of social life, but to things spiritual and eternal: Fear not, therefore, that your father will in your absence be neglected, and that when he breathes his last there will not be relatives and friends ready enough to do to him the last offices of kindness. Your wish to discharge these yourself is natural, and to be allowed to do it a privilege not lightly to be foregone. But the kingdom of God lies now all neglected and needy: Its more exalted character few discern; to its paramount claims few are alive: and to "preach" it fewer still are qualified and called: But thou art: The Lord therefore hath need of thee: Leave, then, those claims of nature, high though they be, to those who are dead to the still higher claims of the kingdom of grace, which God is now erecting upon earth--Let the dead bury their dead; but go thou and preach the kingdom of God. And so have we here the genuine, but Procrastinating or Entangled Disciple.
The next case is recorded only by Luke:
III. The Irresolute or Wavering Disciple (Lk 9:61-62)
Lk 9:61 :
And another also said, Lord, I will follow thee; but let me first go bid them farewell which are at home at my house.
Lk 9:62 :
And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. But for the very different replies given, we should hardly have discerned the difference between this and the second case: the one man called, indeed, and the other volunteering, as did the first; but both seemingly alike willing, and only having a difficulty in their way just at that moment. But, by help of what is said respectively to each, we perceive the great difference between the two cases. From the warning given against "looking back," it is evident that this man's discipleship was not yet thorough, his separation from the world not entire. It is not a case of going back, but of looking back; and as there is here a manifest reference to the case of "Lot's wife" (Gen 19:26; and see on Lk 17:32), we see that it is not actual return to the world that we have here to deal with, but a reluctance to break with it. The figure of putting one's hand to the plough and looking back is an exceedingly vivid one, and to an agricultural people most impressive. As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. The reference may be chiefly to ministers; but the application at least is general. As the image seems plainly to have been suggested by the case of Elijah and Elisha, a difficulty may be raised, requiring a moment's attention. When Elijah cast his mantle about Elisha, which the youth quite understood to mean appointing him his successor, he was ploughing with twelve yoke of oxen, the last pair held by himself. Leaving his oxen, he ran after the prophet, and said, "Let me, I pray thee, kiss my father and my mother, and [then] I will follow thee." Was this said in the same spirit with the same speech uttered by our disciple? Let us see. "And Elijah said unto him, Go back again: for what have I done to thee." Commentators take this to mean that Elijah had really done nothing to hinder him from going on with all his ordinary duties. But to us it seems clear that Elijah's intention was to try what manner of spirit the youth was of:--"Kiss thy father and mother? And why not? By all means, go home and stay with them; for what have I done to thee? I did but throw a mantle about thee; but what of that?" If this was his meaning, Elisha thoroughly apprehended and nobly met it. "He returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen (the wood of his ploughing implements), and gave unto the people, and they did eat: then he arose, and went after Elijah, and ministered unto him" (3Kings 19:19-21). We know not if even his father and mother had time to be called to this hasty feast. But this much is plain, that, though in affluent circumstances, he gave up his lower calling, with all its prospects, for the higher and at that time perilous, office to which he was called. What now is the bearing of these two cases? Did Elisha do wrong in bidding them farewell with whom he was associated in his early calling? Or, if not, would this disciple have done wrong if he had done the same thing, and in the same spirit, with Elisha? Clearly not. Elisha's doing it proved that he could with safety do it; and our Lord's warning is not against bidding them farewell which were at home at his house, but against the probable fatal consequences of that step; lest the embraces of earthly relationship should prove too strong for him, and he should never return to follow Christ. Accordingly, we have called this the Irresolute or Wavering Disciple.
8:218:21: Եւ մի ոմն յաշակերտաց նորա ասէ ցնա. Տէ՛ր՝ տո՛ւր ինձ հրաման՝ զի երթա՛յց նախ թաղեցից զհայր իմ։
21 Եւ իր աշակերտներից մէկն ասաց. «Տէ՛ր, ինձ թո՛յլ տուր, որ գնամ նախ իմ հօրը թաղեմ»
21 Ուրիշ մը, որ անոր աշակերտներէն էր, ըսաւ անոր. «Տէ՛ր, ինծի հրաման տուր, որ երթամ առաջ իմ հայրս թաղեմ»։
Եւ մի ոմն յաշակերտաց նորա ասէ ցնա. Տէր, տուր ինձ հրաման զի երթայց նախ թաղեցից զհայր իմ:

8:21: Եւ մի ոմն յաշակերտաց նորա ասէ ցնա. Տէ՛ր՝ տո՛ւր ինձ հրաման՝ զի երթա՛յց նախ թաղեցից զհայր իմ։
21 Եւ իր աշակերտներից մէկն ասաց. «Տէ՛ր, ինձ թո՛յլ տուր, որ գնամ նախ իմ հօրը թաղեմ»
21 Ուրիշ մը, որ անոր աշակերտներէն էր, ըսաւ անոր. «Տէ՛ր, ինծի հրաման տուր, որ երթամ առաջ իմ հայրս թաղեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2121: Другой же из учеников Его сказал Ему: Господи! позволь мне прежде пойти и похоронить отца моего.
8:21  ἕτερος δὲ τῶν μαθητῶν [αὐτοῦ] εἶπεν αὐτῶ, κύριε, ἐπίτρεψόν μοι πρῶτον ἀπελθεῖν καὶ θάψαι τὸν πατέρα μου.
8:21. Ἕτερος (Different) δὲ (moreover) τῶν (of-the-ones) μαθητῶν (of-learners) εἶπεν (it-had-said) αὐτῷ "[unto-it],"Κύριε, (Authority-belonged,"ἐπίτρεψόν (thou-should-have-turned-upon) μοι (unto-me) πρῶτον (to-most-before) ἀπελθεῖν (to-have-had-came-off) καὶ (and) θάψαι (to-have-interred) τὸν (to-the-one) πατέρα (to-a-father) μου. (of-me)
8:21. alius autem de discipulis eius ait illi Domine permitte me primum ire et sepelire patrem meumAnd another of his disciples said to him: Lord, suffer me first to go and bury my father.
21. And another of the disciples said unto him, Lord, suffer me first to go and bury my father.
And another of his disciples said unto him, Lord, suffer me first to go and bury my father:

21: Другой же из учеников Его сказал Ему: Господи! позволь мне прежде пойти и похоронить отца моего.
8:21  ἕτερος δὲ τῶν μαθητῶν [αὐτοῦ] εἶπεν αὐτῶ, κύριε, ἐπίτρεψόν μοι πρῶτον ἀπελθεῖν καὶ θάψαι τὸν πατέρα μου.
8:21. alius autem de discipulis eius ait illi Domine permitte me primum ire et sepelire patrem meum
And another of his disciples said to him: Lord, suffer me first to go and bury my father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 (Лк IX:59). Почему ко Христу была обращена такая просьба, у Матфея не ясно. Из дополнения Луки она делается яснее. По Луке Сам Христос сказал одному из учеников Своих (autou недостает, впрочем, в лучших кодексах): «следуй за Мною». В ответ на это «ученик» и сказал слова, приведенные почти одинаково как у Матфея, так и у Луки (вместо epi treyon moi prwton apelqein kai qayai Лука: epi moi prwton apelqonti qayai и проч.). Этот рассказ приводится у Климента Александрийского (Strom. III), и там говорится, что Господь сказал эти слова Филиппу. Но такое добавление едва ли может считаться точным. Думают, что это было какое-нибудь лицо из среды учеников Христа в обширном смысле, а не из тех, которые принадлежали к 12-ти. Этот ученик не спрашивал Христа, следует ли ему идти за Ним, а только просил Его позволить ему повременить следованием, — потому что не сомневался в том, что следовать должно (Иларий). По всему видно, что он не мог принять участия только в путешествии и переправе на восточный берег озера. Просьба его была, по замечанию Альфорда, очень разумна и почтенна, если опустить слово prwton (прежде).
Adam Clarke: Commentary on the Bible - 1831
8:21: Another of his disciples - This does not mean any of the twelve, but one of those who were constant hearers of our Lord's preaching; the name of disciple being common to all those who professed to believe in him, Joh 6:66. Bury my father: probably his father was old, and apparently near death; but it was a maxim among the Jews, that, if a man had any duty to perform to the dead, he was, for that time, free from the observance of any other precept or duty. The children of Adam are always in extremes; some will rush into the ministry of the Gospel without a call, others will delay long after they are called; the middle way is the only safe one: not to move a finger in the work till the call be given, and not to delay a moment after.
Albert Barnes: Notes on the Bible - 1834
8:21: And another of his disciples ... - The word "disciple" properly signifies "learner," and was given to the followers of Jesus because they received him as their teacher. See the notes at Mat 5:1. It does not of necessity mean that a "disciple" was a pious man, but only one of the multitude, who, for various causes, might attend on his instructions. See Joh 6:66; Joh 9:28.
Suffer me first to go and bury my father - This seemed to be a reasonable request, as respect for parents, living or dead, is one of the first duties of religion. But the Saviour saw that in his circumstances there might be danger, if he was thus permitted to go, that he would not return to him: and he commanded him, therefore, to perform the more important duty - the duty of attending to the salvation of his soul even at the risk of the apparent neglect of another duty. The first duty of man is religion, and everything else should be made subordinate to that.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:21: another: Luk 9:59-62
suffer: Mat 19:29; Lev 21:11, Lev 21:12; Num 6:6, Num 6:7; Deu 33:9, Deu 33:10; Kg1 19:20, Kg1 19:21; Hag 1:2; Co2 5:16
Geneva 1599
8:21 (5) And another of his disciples said unto him, Lord, suffer me first to go and bury my father.
(5) When God requires our labour, we must cease all our duty to men.
John Gill
8:21 And another of his disciples said unto him,.... That is, one of his disciples; for this does not suppose, that the other, the Scribe before mentioned, was one. It is possible, he might be one of the twelve. The Persic version makes him one of the disciples, whom they call "Hawarion", apostles; and, according to ancient tradition, it was (d) Philip. And certain it is, that he was one, who was called to preach the Gospel; so that he was not a common ordinary disciple; nor could he be one of the seventy disciples, since it was after this, that they were called and sent forth; as appears from Luke's account, Lk 9:60. But who he particularly was, cannot be certainly known, nor is it of any great importance to know it: his address to Christ is made with great respect and reverence, and in a very modest and humble manner,
Lord, suffer me first to go and bury my father: for it seems, according to Luke, that Christ had bid him "follow" him: he had given him a call to be his disciple, and to go and preach the Gospel, which he did not refuse; but desires leave "first" to attend his father's funeral, who was now dead; as his requests, and Christ's answer, both suppose: though some conjecture, that he was only very aged, or was dangerously ill; and therefore it could not be thought he would live long: hence he was desirous of doing this last good office, before he entered on his public work; but these are conjectures, without any foundation: it is plain, his father was dead, and what he requested was, to go home, which perhaps might not be a great way off, and perform the funeral rites, and then return. This may seem very reasonable, since burying the dead was reckoned by the Jews, not only an act of kindness and respect to the deceased, but an act of piety and religion; and in which, men are followers of God, and imitate him, who himself buried the body of Moses (e). And though this man was called to preach the Gospel, yet he might think he would be easily excused for the present, on this account; since, according to the Jewish canons, such whose dead lay before them, who were as yet unburied, were excused reading the Shema, they were free from performing the duty of prayer, and were not obliged to wear their phylacteries (f).
(d) Clement. Alex. Strom. l. 3. p. 436. (e) T. Bab. Bava Metzia, fol. 30. 2. & Sota, fol. 14. 1. (f) Misn. Beracot, c. 3. sect. 1.
John Wesley
8:21 Another said - I will follow thee without any such view; but I must mind my business first. It is not certain that his father was already dead. Perhaps his son desired to stay with him, being very old, till his death.
8:228:22: Ասէ ցնա Յիսուս. Ե՛կ զկնի իմ, եւ թո՛յլ տուր մեռելոցն թաղել զմեռեալս իւրեանց[135]։[135] Ոմանք. Զմեռեալն իւրեանց։
22 Յիսուս նրան ասաց. «Դու իմ յետեւի՛ց արի եւ թո՛յլ տուր, որ մեռեալնե՛րը թաղեն իրենց մեռելներին»:
22 Յիսուս ըսաւ անոր. «Եկուր իմ ետեւէս ու թող տուր մեռելներուն, որ թաղեն իրենց մեռելները»։
Ասէ ցնա Յիսուս. Եկ զկնի իմ, եւ թոյլ տուր մեռելոցն թաղել զմեռեալս իւրեանց:

8:22: Ասէ ցնա Յիսուս. Ե՛կ զկնի իմ, եւ թո՛յլ տուր մեռելոցն թաղել զմեռեալս իւրեանց[135]։
[135] Ոմանք. Զմեռեալն իւրեանց։
22 Յիսուս նրան ասաց. «Դու իմ յետեւի՛ց արի եւ թո՛յլ տուր, որ մեռեալնե՛րը թաղեն իրենց մեռելներին»:
22 Յիսուս ըսաւ անոր. «Եկուր իմ ետեւէս ու թող տուր մեռելներուն, որ թաղեն իրենց մեռելները»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2222: Но Иисус сказал ему: иди за Мною, и предоставь мертвым погребать своих мертвецов.
8:22  ὁ δὲ ἰησοῦς λέγει αὐτῶ, ἀκολούθει μοι, καὶ ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς.
8:22. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) λέγει (it-fortheth) αὐτῷ (unto-it,"Ἀκολούθει (Thou-should-path-along-unto) μοι, (unto-me) καὶ (and) ἄφες (thou-should-have-had-sent-off) τοὺς (to-the-ones) νεκροὺς ( to-en-deaded ) θάψαι (to-have-interred) τοὺς (to-the-ones) ἑαυτῶν (of-selves) νεκρούς . ( to-en-deaded )
8:22. Iesus autem ait illi sequere me et dimitte mortuos sepelire mortuos suosBut Jesus said to him: Follow me, and let the dead bury their dead.
22. But Jesus saith unto him, Follow me; and leave the dead to bury their own dead.
But Jesus said unto him, Follow me; and let the dead bury their dead:

22: Но Иисус сказал ему: иди за Мною, и предоставь мертвым погребать своих мертвецов.
8:22  ὁ δὲ ἰησοῦς λέγει αὐτῶ, ἀκολούθει μοι, καὶ ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς.
8:22. Iesus autem ait illi sequere me et dimitte mortuos sepelire mortuos suos
But Jesus said to him: Follow me, and let the dead bury their dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 (Лк IX:60). «Иди (следуй) за Мною», — слова, пропущенные в 21 стихе и встречающиеся у Луки, Матфей помещает здесь. Могло быть, что ученик следовал за Христом до берега озера, но когда увидел, что Христос хочет переправиться на другую сторону, то попросил у Него позволения воротиться, чтобы похоронить (qayai) отца своего. На эту естественную и законную просьбу Спаситель отвечает, по-видимому, черствым отказом. Но нужно заметить, что и в других случаях любовь к Себе Спаситель ставил выше любви к отцу, матери и ближайшим родственникам. Об этом говорится и у Матфея (ср. XIX:29; XII:48–50). Если Иисус Христос приглашал ученика следовать за Собой, оставив умершего (как видно из самой речи) отца и предоставив погребение его другим лицам, то этим нисколько не устранял и не ослаблял сыновних чувств, а только заменял их высшими — любви к Самому Себе. Таким образом, приглашение Спасителя не дает повода ни к каким нравственным затруднениям с нашей стороны. Гораздо труднее вопрос, что Он разумеет под «мертвыми» в первом случае (предоставь = оставь = afeV мертвым погребать своих мертвецов). Второе слово «мертвецов» не затруднительно, его можно понимать в буквальном смысле. Но что значит первое слово? Вопрос этот решается различно, Феофилакт говорит, что отец просителя был «неверующий» или «неверный» (apistoV), и что это ясно из слов «предоставь мертвым»; т. е., поясняет Феофилакт, «неверующим». Но если «неверующими» были погребающие, то каким же образом отсюда следует, что и отец был также «неверующим»? Несколько иначе объясняет ответ Спасителя Августин. Спаситель сказал как бы так: «отец твой умер; есть также (autem) и другие мертвые, которые похоронят своих мертвых, потому что они неверующие». Здесь неверие приписывается не отцу просителя, а только погребающим. Новейшие экзегеты повторяют на разные лады эту мысль Августина. Так, Мейер полагает, что в первом случае nekrouV означает «духовно-мертвых» (ср. IV:16 с Ин V:21, 25 и Лк XV:24) и приводит место из Оригена, по которому yuch en kakia ousa nekra estin — душа, пребывающая во зле, мертва. С Мейером согласен Альфорд и другие. Это толкование можно считать общепринятым и распространенным. Но если в том и другом случае, или только в одном из них, заменить «мертвые» словом «неверующие», то не следует ли отсюда вывести, что речь Христа была презрительна и оскорбительна для ученика, которого Он только что пригласил следовать за Собою? Мог ли этот ученик понять ее в том смысле, что Христос под «мертвецами» разумеет «духовно-мертвых», «пребывающих во зле» и «неверующих»? Выход из этого затруднения едва ли возможен и при допущении, что выражение Христа было «пословицей», смысл которой таков: «отвращайся от прошлого, когда требует внимания с твоей стороны настоящее». Если принять такое толкование, то, значит, можно думать, что Христос вовсе и не говорил о мертвых. Но это едва ли так. Далее, нет никаких данных для того, чтобы утверждать, что рассматриваемое выражение было пословицей. Нам кажется, что дело объясняется тем, если вместо слова «мертвым» в первом случае мы поставим слово «смертным». Греки, по-видимому, мало различали эти понятия. Слово, которое можно перевести через «смертен», у них qanatoeiV и qnhtoV. Хотя и нельзя доказать, что nekroV в первом случае здесь означает «смертный», однако смысл слов Христа будет вполне понятен только при толковании этого слова в указанном смысл. Во всяком случае «духовно мертвый» — это понятие было мудренее для слуха тогдашних учеников Христа, чем просто «смертный», — понятие это притом же почти тождественно с «духовно-мертвый». По словоупотреблению в Новом Завете nekroV иногда означает не мертвого, а живого, хотя и бывшего мертвым. Так Лк VII:15; XV:24; Деян XX:9; 1 Сол IV:16.
Adam Clarke: Commentary on the Bible - 1831
8:22: Let the dead bury their dead - It was usual for the Jews to consider a man as dead who had departed from the precepts of the law; and, on this ground, every transgressor was reputed a dead man. Our Lord's saying, being in common use, had nothing difficult in it to a Jew. Natural death is the separation of the body and soul; spiritual death, the separation of God and the soul: men who live in sin are dead to God. Leave the spiritually dead to bury their natural dead. All the common offices of life may be performed by any person; to preach the glad tidings of the kingdom of God is granted but to a few, and to these only by an especial call; these should immediately abandon worldly concerns and employments, and give themselves wholly up to the work of the ministry.
Albert Barnes: Notes on the Bible - 1834
8:22: Let the dead bury their dead - The word "dead" is used in this passage in two different senses. It is apparently a paradox, but is suited to convey the idea very distinctly to the mind. The Jews used the word "dead" often to express indifference toward a thing; or, rather, to show that that thing has no "influence" over us. Thus, to be dead to the world; to be dead to the law Rom 7:4; to be dead to sin Rom 6:11, means that the world, law, and sin have not influence or control over us; that we are free from them, and act "as though they were not." A body in the grave is unaffected by the pomp and vanity, by the gaiety and Rev_elry, by the ambition and splendor that may be near the tomb. So people of the world are dead to religion. They see not its beauty, hear not its voice, are not won by its loveliness. This is the class of people to which the Saviour refers here. Let people, says he, who are uninterested in my work, and who are "dead in sin" Eph 2:1, take care of the dead. Your duty is now to follow me.
There may have been several reasons for this apparently harsh direction. One may have been to "test" the character and attachment of the man. If he had proper love for Christ, he would be willing to leave his friends, even in the most tender and trying circumstances. This is required, Mat 10:27; Luk 14:26. A second reason may have been, that if he returned "at that time," his friends might ridicule or oppose him, or present plausible arguments, "in the afflictions of the family," why he should not return to Christ. The thing to which he was called was moreover of more importance than any earthly consideration; and, for that time, Christ chose to require of the man a very extraordinary sacrifice, to show his sincere attachment to him. Or it may have been that the Saviour saw that the effect of visiting his home at that time might have been to drive away all his serious impressions, and that he would return to him no more.
His impressions may not have been deep enough, and his purpose to follow the Saviour may not have been strong enough to bear the trial to which he would be subjected. Strange as it may seem, there are few scenes better suited to drive away serious impressions than those connected with a funeral. We should have supposed it would be otherwise: but facts show it to be so, and demonstrate that if this was one of the reasons which influenced the Saviour, he had a thorough knowledge of human nature. The arrangements for the funeral, the preparation of mourning apparel, and the depth of sorrow in such cases, divert the mind from its sins and its personal need of a Saviour; and hence few persons are awakened or converted as the result of death in a family. The case here was a "strong" one - it was as strong as can well be conceived; and the Saviour meant to teach by this that nothing is to be allowed to divert the mind from religion nothing to be an excuse for not following him. Not even the death of a father, and the sorrows of an afflicted family, are to be suffered to lead a man to defer religion, or to put off the purpose to be a Christian. That is a fixed duty - a duty not to be deferred or neglected, whether in sickness or health, at home or abroad whether surrounded by living and happy kindred, or whether a father, a mother, a child, or a sister lies in our house dead.
It is the "regular" duty of children to obey their parents, and to show them kindness in affliction, and to evince proper care and respect for them when dead. Nor did our Saviour show himself insensible to these duties. He taught here, however, as he always taught, that a regard to friends, and ease, and comfort, should be "subordinate to the gospel;" and that we should always be ready to sacrifice these when duty to God requires it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: follow: Mat 4:18-22, Mat 9:9; Joh 1:43
and: Luk 15:32; Eph 2:1, Eph 2:5, Eph 5:14; Col 2:13; Ti1 5:6
John Gill
8:22 But Jesus said unto him, follow thou me,.... Christ would not excuse him on this account, but insists on what he had before called him to; to attend upon him, and give himself up to the ministry of the word: which was done, partly to shew, that a greater regard ought to be had to him, than to the nearest relation and friend whatever; and partly, on account of the dignity of the Gospel ministry, which greatly exceeds any such services; as also to signify, of what little account were the traditions of the elders with him; wherefore he says,
let the dead bury the dead. Our Lord is not to be understood, as speaking against, or disrespectfully of burying the dead; his words suppose it ought to be done: only it was not proper, that this person should be concerned in it at this time, who was called to an higher employment; and therefore should leave this to be done by persons, whom it better became. And however strange and odd such a phrase may sound in the ears of some, of one dead man's burying another, it was easily understood by a Jew; with whom it is common to say, , "that a sinner is counted as (g) dead, and that ungodly persons, even while they are alive", , are "called dead" (h). And in this sense is the word used, in the former part of this phrase; and Christ's meaning is, let such who are dead in trespasses and sins, and to all that is spiritually good, bury those who are dead in a natural or corporal sense. It is likely the deceased was an unregenerate man; however, it is plainly suggested, that many of the relations were; and there were enough of them to take care of this service: and therefore, there was no need why he should neglect the ministry of the Gospel to attend that; but, ought to leave it to persons who were fitter for it.
(g) Tzeror Hammor, fol. 6. 2. (h) T. Bab. Beracot, fol. 18. 2. Jarchi in Gen. 11. 32. Baal Hatturim, in Deut. xvii. 6. Tzeror Hammor, fol. 58. 3. Midrash Kohelet. fol. 78. 2. Caphtor, fol. 79. 1, 2. & 84. 1.
John Wesley
8:22 But Jesus said - When God calls, leave the business of the world to them who are dead to God.
8:238:23: Եւ իբրեւ եմուտ ՚ի նաւն, գնացի՛ն զկնի նորա աշակերտքն նորա[136]. [136] Օրինակ մի. Զկնի նորա ժողովուրդք բազում։ (24) Եւ ահա։
23 Երբ նա նաւակ մտաւ, նրա յետեւից գնացին իր աշակերտները
23 Երբ նաւը մտաւ, իր աշակերտները իր ետեւէն գացին։
Եւ իբրեւ եմուտ ի նաւն, գնացին զկնի նորա աշակերտքն նորա:

8:23: Եւ իբրեւ եմուտ ՚ի նաւն, գնացի՛ն զկնի նորա աշակերտքն նորա[136].
[136] Օրինակ մի. Զկնի նորա ժողովուրդք բազում։ (24) Եւ ահա։
23 Երբ նա նաւակ մտաւ, նրա յետեւից գնացին իր աշակերտները
23 Երբ նաւը մտաւ, իր աշակերտները իր ետեւէն գացին։
zohrab-1805▾ eastern-1994▾ western am▾
8:2323: И когда вошел Он в лодку, за Ним последовали ученики Его.
8:23  καὶ ἐμβάντι αὐτῶ εἰς τὸ πλοῖον ἠκολούθησαν αὐτῶ οἱ μαθηταὶ αὐτοῦ.
8:23. Καὶ (And) ἐμβάντι (unto-having-had-stepped-in) αὐτῷ (unto-it) εἰς (into) πλοῖον (to-a-floatlet,"ἠκολούθησαν (they-pathed-along-unto) αὐτῷ (unto-it) οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ. (of-it)
8:23. et ascendente eo in navicula secuti sunt eum discipuli eiusAnd when he entered into the boat, his disciples followed him:
23. And when he was entered into a boat, his disciples followed him.
And when he was entered into a ship, his disciples followed him:

23: И когда вошел Он в лодку, за Ним последовали ученики Его.
8:23  καὶ ἐμβάντι αὐτῶ εἰς τὸ πλοῖον ἠκολούθησαν αὐτῶ οἱ μαθηταὶ αὐτοῦ.
8:23. et ascendente eo in navicula secuti sunt eum discipuli eius
And when he entered into the boat, his disciples followed him:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23 (Мк IV:35, 36; Лк VIII:22). В этом стихе возобновляется нить рассказа, прерванного с 19 стиха вставкой о лицах, желавших следовать за Христом, и это сближает показания Матфея с показаниями Марка и Луки. Нужно представлять дело так, что Спаситель первый вошел в лодку, ту самую, которая приготовлена была по Его повелению (ст. 18), на что указывает член пред словом «лодка» (to ploion), впрочем, пропущенный в некоторых кодексах и изданиях. Судя потому, что в лодку, кроме Христа, вошли и ученики Его и, как думают, другие лица (anqrwpoi ст. 27), она была довольно поместительна. Марк: взяли Его с собою, как Он был в лодке. Под учениками некоторые не разумеют 12 апостолов на том основании, что они называются в Евангелии Мф oi dwdeka (X:1, 2, 5; XI:1; XX:17; XXVI:14, 20, 47). Но в дальнейшей речи вошедшие в лодку называются и учениками (ср. Мф X:1 — touV dwdeka maqhtaV, XI:1 то же; XII:1 — просто oi maqhtai и др.). Если, согласно показанию других евангелистов, путешествие было после произнесения притчей, то нет ничего невероятного, что в лодку вошли именно 12 учеников. Феофилакт говорит даже, что Спаситель «удержал только одних учеников, чтобы они видели чудо». Ориген замечает, что, совершив великие и удивительные чудеса на суше, Иисус Христос переходит на море, чтобы там показать еще более превосходные дела, — насколько здесь Он показывает Себя Господом земли и моря.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23-27: Christ had given sailing orders to his disciples (v. 18), that they should depart to the other side of the sea of Tiberias, into the country of Gadara, in the tribe of Gad, which lay east of Jordan; thither he would go to rescue a poor creature that was possessed with a legion of devils, though he foresaw how he should be affronted there. Now. 1. He chose to go by water. It had not been much about, if he had gone by land; but he chose to cross the lake, that he might have occasion to manifest himself the God of the sea as well as of the dry land, and to show that all power is his, both in heaven and in earth. It is a comfort to those who go down to the sea in ships, and are often in perils there, to reflect that they have a Saviour to trust in, and pray to, who knows what it is to be at sea, and to be in storms there. But observe, when he went to sea, he had no yacht or pleasure-boat to attend him, but made use of his disciples' fishing-boats; so poorly was he accommodated in all respects. 2. His disciples followed him; the twelve kept close to him, when others staid behind upon the terra firma, where there was sure footing. Note, They, and they only, will be found the true disciples of Christ, that are willing to go to sea with him, to follow him into dangers and difficulties. Many would be content to go the land-way to heaven, that will rather stand still, or go back, than venture upon a dangerous sea; but those that would rest with Christ hereafter must follow him now wherever he leads them, into a ship or into a prison, as well as into a palace. Now observe here,

I. The peril and perplexity of the disciples in this voyage; and in this appeared the truth of what Christ had just now said, that those who follow him must count upon difficulties, v. 20.

1. There arose a very great storm, v. 24. Christ could have prevented this storm, and have ordered them a pleasant passage, but that would not have been so much for his glory and the confirmation of their faith as their deliverance was: this storm was for their sakes, as John xi. 4. One would have expected, that having Christ with them, they should have had a very favourable gale, but it is quite otherwise; for Christ would show that they who are passing with him over the ocean of this world to the other side, must expect storms by the way. The church is tossed with tempests (Isa. liv. 11); it is only the upper region that enjoys a perpetual calm, this lower one is ever and anon disturbed and disturbing.

2. Jesus Christ was asleep in this storm. We never read of Christ's sleeping but at this time; he was in watchings often, and continued all night in prayer to God: this was a sleep, not of security, like Jonah's in a storm, but of holy serenity, and dependence upon his Father: he slept to show that he was really and truly man, and subject to the sinless infirmities of our nature: his work made him weary and sleepy, and he had no guilt, no fear within, to disturb his repose. Those that can lay their heads upon the pillow of a clear conscience, may sleep quietly and sweetly in a storm (Ps. iv. 8), as Peter, Acts xii. 6. He slept at this time, to try the faith of his disciples, whether they could trust him when he seemed to slight them. He slept not so much with a desire to be refreshed, as with a design to be awaked.

3. The poor disciples, though used to the sea, were in a great fright, and in their fear came to their Master, v. 25. Whither else should they go? It was well they had him so near them. They awoke him with their prayers; Lord, save us, we perish. Note, They who would learn to pray must go to sea. Imminent and sensible dangers will drive people to him who alone can help in time of need. Their prayer has life in it, Lord, save us, we perish. (1.) Their petition is, Lord, save us. They believed he could save them; they begged he would, Christ's errand into the world was to save, but those only shall be saved that call on the name of the Lord, Acts ii. 21. They who by faith are interested in the eternal salvation wrought out by Christ, may with a humble confidence apply themselves to him for temporal deliverances. Observe, They call him, Lord, and then pray, Save us. Note, Christ will save none but those that are willing to take him for their Lord; for he is a Prince and a Saviour. (2.) Their plea is, We perish; which was, [1.] The language of their fear; they looked upon their case as desperate, and gave up all for lost; they had received a sentence of death within themselves, and this they plead, "We perish, if thou dost not save us; look upon us therefore with pity." [2.] It was the language of their fervency; they pray as men in earnest, that beg for their lives; it becomes us thus to strive and wrestle in prayer; therefore Christ slept, that he might draw out this importunity.

II. The power and grace of Jesus Christ put forth for their succour: then the Lord Jesus awaked, as one refreshed, Ps. lxxviii. 65. Christ may sleep when his church is in a storm, but he will not outsleep himself: the time, the set time to favour his distressed church, will come, Ps. cii. 13.

1. He rebuked the disciples (v. 26); Why are ye fearful, O ye of little faith? He does not chide them for disturbing him with their prayers, but for disturbing themselves with their fears. Christ reproved them first, and then delivered them; this is his method, to prepare us for a mercy, and then to give it us. Observe, (1.) His dislike of their fears; "Why are ye fearful? Ye, my disciples? Let the sinners in Zion be afraid, let heathen mariners tremble in a storm, but you shall not be so. Enquire into the reasons of your fear, and weigh them." (2.) His discovery of the cause and spring of their fears; O ye of little faith. Many that have true faith are weak in it, and it does but little. Note, [1.] Christ's disciples are apt to be disquieted with fears in a stormy day, to torment themselves with jealousies that things are bad with them, and dismal conclusions that they will be worse. [2.] The prevalence of our inordinate fears in a stormy day is owing to the weakness of our faith, which would be as an anchor to the soul, and would ply the oar of prayer. By faith we might see through the storm to the quiet shore, and encourage ourselves with hope that we shall weather our point. [3.] The fearfulness of Christ's disciples in a storm, and their unbelief, the cause of it, are very displeasing to the Lord Jesus, for they reflect dishonour upon him, and create disturbance to themselves.

2. He rebukes the wind; the former he did as the God of grace, and the Sovereign of the heart, who can do what he pleases in us; this he did as the God of nature, the Sovereign of the world, who can do what he pleases for us. It is the same power that stills the noise of the sea, and the tumult of fear, Ps. lxv. 7. See, (1.) How easily this was done, with a word's speaking. Moses commanded the waters with a rod; Joshua, with the ark of the covenant; Elisha, with the prophet's mantle; but Christ with a word. See his absolute dominion over all the creatures, which bespeaks both his honour, and the happiness of those that have him on their side. (2.) How effectually it was done? There was a great calm, all of a sudden. Ordinarily, after a storm, there is such a fret of the waters, that it is a good while ere they can settle; but if Christ speak the word, not only the storm ceases, but all the effects of it, all the remains of it. Great storms of doubt, and fear in the soul, under the power of the spirit of bondage, sometimes end in a wonderful calm, created and spoken by the Spirit of adoption.

3. This excited their astonishment (v. 27); The men marvelled. They had been long acquainted with the sea, and never saw a storm so immediately turned into a perfect calm, in all their lives. It has all the marks and signatures of a miracle upon it; it is the Lord's doing, and is marvellous in their eyes. Observe, (1.) Their admiration of Christ; What manner of man is this! Note, Christ is a Nonsuch; every thing in him is admirable: none so wise, so mighty, so amiable, as he. (2.) The reason of it; Even the winds and the sea obey him. Upon this account, Christ is to be admired, that he has a commanding power even over winds and seas. Others pretended to cure diseases, but he only undertook to command the winds. We know not the way of the wind (John iii. 8), much less can we control it; but he that bringeth forth the wind out of his treasury (Ps. cxxxv. 7), when it is out, gathers it into his fists, Prov. xxx. 4. He that can do this, can do any thing, can do enough to encourage our confidence and comfort in him, in the most stormy day, within or without, Isa. xxvi. 4. The Lord sits upon the floods, and is mightier than the noise of many waters. Christ, by commanding the seas, showed himself to be the same that made the world, when, at his rebuke, the waters fled (Ps. civ. 7, 8), as now, at his rebuke, they fell.
Albert Barnes: Notes on the Bible - 1834
8:23: Into a ship - This was on the Sea of Tiberias. The "ship" in which they sailed was probably a small open boat with sails, such as was commonly used for fishing on the lake.
His disciples - Not merely the apostles, but probably many others. There were many other ships in company with him, Mar 4:36. This circumstance would render the miracle much more striking and impressive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:23: Mat 9:1; Mar 4:36; Luk 7:22
Geneva 1599
8:23 (6) And when he was entered into a ship, his disciples followed him.
(6) Although Christ often seems to neglect his own, even in most extreme dangers, yet in due time he calms all tempests, and brings his own to the haven.
John Gill
8:23 And when he was entered into a ship,.... Which was got ready by his disciples, or hired by them for his use, according to the directions he had given,
his disciples followed him into the ship, and they only; for as for the men hereafter mentioned, they were the men that belonged to the ship, and had the management of it: the multitude were dismissed, and in order to be clear of them, Christ took this method; and being desirous also of trying the faith of his disciples, he ordered it so, that they should be alone with him.
John Wesley
8:23 Mk 4:35; Lk 8:22.
8:248:24: եւ ահա շարժումն մեծ եղեւ ՚ի ծովուն՝ մինչ նաւին ծածկե՛լ յալեաց անտի. եւ ինքն ննջէր[137]։ [137] Ոմանք. Մինչեւ նաւն ծած՛՛։
24 Եւ ահա ծովի վրայ մեծ փոթորիկ առաջացաւ, այնքան, որ նաւակը ծածկուեց ալիքներից: Իսկ ինքը ննջում էր
24 Ահա մեծ ալեկոծութիւն մը եղաւ ծովուն մէջ, այնպէս որ նաւը ալիքներէն կը ծածկուէր. իսկ ինք կը քնանար։
եւ ահա շարժումն մեծ եղեւ ի ծովուն մինչ նաւին ծածկել յալեաց անտի, եւ ինքն ննջէր:

8:24: եւ ահա շարժումն մեծ եղեւ ՚ի ծովուն՝ մինչ նաւին ծածկե՛լ յալեաց անտի. եւ ինքն ննջէր[137]։
[137] Ոմանք. Մինչեւ նաւն ծած՛՛։
24 Եւ ահա ծովի վրայ մեծ փոթորիկ առաջացաւ, այնքան, որ նաւակը ծածկուեց ալիքներից: Իսկ ինքը ննջում էր
24 Ահա մեծ ալեկոծութիւն մը եղաւ ծովուն մէջ, այնպէս որ նաւը ալիքներէն կը ծածկուէր. իսկ ինք կը քնանար։
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8:2424: И вот, сделалось великое волнение на море, так что лодка покрывалась волнами; а Он спал.
8:24  καὶ ἰδοὺ σεισμὸς μέγας ἐγένετο ἐν τῇ θαλάσσῃ, ὥστε τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων· αὐτὸς δὲ ἐκάθευδεν.
8:24. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"σεισμὸς (a-shaking-of) μέγας (great) ἐγένετο ( it-had-became ) ἐν (in) τῇ (unto-the-one) θαλάσσῃ, (unto-a-sea,"ὥστε (as-also) τὸ (to-the-one) πλοῖον (to-a-floatlet) καλύπτεσθαι (to-be-shrouded) ὑπὸ (under) τῶν (of-the-ones) κυμάτων: (of-swellings-to) αὐτὸς (it) δὲ (moreover) ἐκάθευδεν. (it-was-resting-down)
8:24. et ecce motus magnus factus est in mari ita ut navicula operiretur fluctibus ipse vero dormiebatAnd behold a great tempest arose in the sea, so that the boat was covered with waves, but he was asleep.
24. And behold, there arose a great tempest in the sea, insomuch that the boat was covered with the waves: but he was asleep.
And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep:

24: И вот, сделалось великое волнение на море, так что лодка покрывалась волнами; а Он спал.
8:24  καὶ ἰδοὺ σεισμὸς μέγας ἐγένετο ἐν τῇ θαλάσσῃ, ὥστε τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων· αὐτὸς δὲ ἐκάθευδεν.
8:24. et ecce motus magnus factus est in mari ita ut navicula operiretur fluctibus ipse vero dormiebat
And behold a great tempest arose in the sea, so that the boat was covered with waves, but he was asleep.
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Adam Clarke: Commentary on the Bible - 1831
8:24: Arose a great tempest in the sea - Probably excited by Satan, the prince of the power of the air, who, having got the author and all the preachers of the Gospel together in a small vessel, thought by drowning it, to defeat the purposes of God, and thus to prevent the salvation of a ruined world. What a noble opportunity must this have appeared to the enemy of the human race!
Albert Barnes: Notes on the Bible - 1834
8:24: A great tempest - A violent storm; or a "wind" so strong as to endanger their lives. This lake was subject to sudden squalls. Dr. Thomson ("The Land and the Book," vol. ii. p. 59) says: "Small as the lake is, and placid, in general, as a molten mirror, I have repeatedly seen it quiver, and leap, and boil like a caldron, when driven by fierce winds from the eastern mountains."
The ship was covered with the waves - The billows dashed against the ship Mar 4:37, so that it was fast filling and in danger of sinking.
He was asleep - On the hinder part of the vessel, on a pillow, Mar 4:38. It was in the night, and Jesus had retired to rest. He was probably weary, and slept calmly and serenely. He apprehended no danger, and showed to his disciples how calmly one can sleep with a pure conscience, and who feels safe in the hands of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:24: there: Psa 107:23-27; Isa 54:11; Jon 1:4, Jon 1:5; Mar 4:37, Mar 4:38; Acts 27:14-38; Co2 11:25, Co2 11:26
but: Luk 8:23; Joh 6:17, Joh 6:18, Joh 11:5, Joh 11:6, Joh 11:15
John Gill
8:24 And behold, there arose a great tempest,.... "A great concussion", or "shaking" of the sea; the stormy wind moved the sea, and the waves thereof; and both wind and sea shook the ship, and the men that were in it. Luke calls this tempest a "storm wind", Lk 8:23 and Mark says, it was "a great storm of wind", Mk 4:37 and both use the word "loelaps", which signifies a particular kind of wind, which is suddenly whirled about upwards and downwards; or rather, a conflict of many winds: it seems to be a whirlwind, or hurricane. It is said, that this tempest "arose", not by chance, nor by the power of Satan, but by divine providence; for the trial of the faith of Christ's disciples, and that he might have an opportunity of giving proof of his deity on the sea, as he had lately done in several instances on the dry land. Luke says, that this storm of wind "came down"; referring to the motion and course of the winds, which are exhalations from the earth, raised up into the middle region of the air, from whence they are expelled by a superior force to the lower region, and from thence move in an oblique, slanting manner, downwards. The place where this tempest arose, or into which this storm of wind came down, is here said to be
in the sea. Luke calls it a "lake", and it was the lake of Genesareth. But both Matthew and Mark call it the sea, and is what is sometimes called the sea of Tiberias, and the sea of Galilee; see Jn 6:1 agreeably to the language of the Jewish (i) writers. To all this, the word "behold!" is prefixed; which is sometimes used, when anything extraordinary and preternatural is spoken of: and this storm seems to be more than an ordinary one; at least, it was very sudden and unexpected: when the disciples entered the ship, the air was serene, and the sea still and quiet; but as soon as they had set sail, at once, on a sudden, this storm came down, with great force into the sea, and lifted up its waves;
insomuch that the ship was covered with the waves; it was just sinking to the bottom, so that they were in the utmost extremity: and what added to their distress was,
but he, Christ,
was asleep. Mark mentions the place where he was asleep, "in the hinder part of the ship"; that is in the stern: where he, as Lord and Master, should be, though to the great concern of his disciples, there asleep; and that in a deep sound sleep, as the word which Luke makes use of signifies; and as appears by the loud repeated call of his disciples to awake him: and though this sleep doubtless arose from natural causes, he being greatly fatigued with the business of the day past; yet was so ordered by the providence of God, to come upon him in such a manner at this time, for the trial of the faith of his disciples. Christ's body needing sleep, and refreshment by it, shows that it was a real human body he assumed; subject to the same infirmities as our's; excepting sin; and is no contradiction to the truth of his divinity, as the Jew (k) suggests. He slept as man, though, as God, he is Israel's keeper, who neither slumbers nor sleeps.
(i) T. Bob. Moed. Katon, fol. 18. 2. Bava Kama, fol. 81. 2. Bereshit Rabba, fol. 86. 2. (k) Vet. Nizzachon, p. 210.
John Wesley
8:24 The ship was covered - So man's extremity is God's opportunity.
8:258:25: Եւ մատուցեալ աշակերտքն յարուցին զնա եւ ասեն. Տէ՛ր՝ փրկեա՛ զմեզ՝ զի կորնչի՛մք[138]։ [138] Ոմանք. Աշակերտքն զարթուցին եւ ասեն։
25 Եւ աշակերտները մօտենալով՝ վեր կացրին նրան ու ասացին. «Տէ՛ր, փրկի՛ր մեզ, որովհետեւ կորչում ենք»
25 Աշակերտները իր մօտ գացին, արթնցուցին զանիկա ու ըսին. «Տէ՛ր, ազատէ մեզ, ահա կը կորսուինք»։
Եւ մատուցեալ աշակերտքն յարուցին զնա եւ ասեն. Տէր, փրկեա զմեզ զի կորնչիմք:

8:25: Եւ մատուցեալ աշակերտքն յարուցին զնա եւ ասեն. Տէ՛ր՝ փրկեա՛ զմեզ՝ զի կորնչի՛մք[138]։
[138] Ոմանք. Աշակերտքն զարթուցին եւ ասեն։
25 Եւ աշակերտները մօտենալով՝ վեր կացրին նրան ու ասացին. «Տէ՛ր, փրկի՛ր մեզ, որովհետեւ կորչում ենք»
25 Աշակերտները իր մօտ գացին, արթնցուցին զանիկա ու ըսին. «Տէ՛ր, ազատէ մեզ, ահա կը կորսուինք»։
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8:2525: Тогда ученики Его, подойдя к Нему, разбудили Его и сказали: Господи! спаси нас, погибаем.
8:25  καὶ προσελθόντες ἤγειραν αὐτὸν λέγοντες, κύριε, σῶσον, ἀπολλύμεθα.
8:25. καὶ (And) προσελθόντες ( having-had-came-toward ) ἤγειραν (they-roused) αὐτὸν (to-it) λέγοντες ( forthing ,"Κύριε, (Authority-belonged,"σῶσον, (thou-should-have-saved," ἀπολλύμεθα . ( we-destruct-off )
8:25. et accesserunt et suscitaverunt eum dicentes Domine salva nos perimusAnd they came to him, and awaked him, saying: Lord, save us, we perish.
25. And they came to him, and awoke him, saying, Save, Lord; we perish.
And his disciples came to [him], and awoke him, saying, Lord, save us: we perish:

25: Тогда ученики Его, подойдя к Нему, разбудили Его и сказали: Господи! спаси нас, погибаем.
8:25  καὶ προσελθόντες ἤγειραν αὐτὸν λέγοντες, κύριε, σῶσον, ἀπολλύμεθα.
8:25. et accesserunt et suscitaverunt eum dicentes Domine salva nos perimus
And they came to him, and awaked him, saying: Lord, save us, we perish.
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Adam Clarke: Commentary on the Bible - 1831
8:25: And his disciples - The disciples. In the common printed editions, as well as in our translation, it is His disciples, but αυτου, his, is omitted by the very best MSS., and by Bengel, Wetstein, and Griesbach. This is a matter of very small importance, and need not be noticed; only every translator and commentator should aim, to the uttermost of his knowledge and power, to give every particle of the language of the inspired penman that can be expressed, and to insert no one word which he has reason to believe did not come by the inspiration of God.
Lord, save us: we perish - One advantage of trials is to make us know our weakness, so as to oblige us to have recourse to God by faith in Christ. It is by faith alone that we may be said to approach him; by love we are united to him, and by prayer we awake him. All good perishes in us without Christ: without his grace, there is not so much as one moment in which we are not in danger of utter ruin. How proper, then, is this short prayer for us, and how familiar should it be to us! Taken in the extensive Christian sense it is exceedingly expressive: it comprehends all the power of our Lord's might, all the merit of his atonement, and all the depth of our misery and danger. See Quesnel.
Albert Barnes: Notes on the Bible - 1834
8:25: Save us - Save our lives.
We perish - We are in danger of perishing. This showed great confidence in the Saviour. It shows, also, where sinners and Christians should always go who feel that they are in danger of perishing. There is none that can save from the storms of divine wrath but the Son of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:25: and awoke: Psa 10:1, Psa 44:22, Psa 44:23; Isa 51:9, Isa 51:10; Mar 4:38, Mar 4:39; Luk 8:24
save: Ch2 14:11, Ch2 20:12; Jon 1:6
John Gill
8:25 And his disciples came unto him,.... From some other part of the ship, being in great consternation, and distress,
and awoke him; saying, Lord, save us, we perish. They awoke him by their loud cries, and repeated calls; for in Luke, the form of address is doubled, "Master, Master!" expressing their distress, importunity, and haste for deliverance saying, "save us, we perish", or "we are lost": which shows the apprehensions they had of their condition; not only that they were in danger of being lost, or were ready to be lost, but were lost: they saw no probability of escaping by any natural, rational methods: wherefore they apply to Christ, believing that he was able to save them, in this their extremity; as they had indeed a great deal of reason to conclude, from the miracles they had that day seen performed by him.
8:268:26: Եւ ասէ ցնոսա. Ընդէ՞ր վատասի՛րտք էք սակաւահաւա՛տք։ Յայնժամ յարուցեալ սաստեա՛ց հողմոցն եւ ծովուն, եւ եղեւ խաղաղութիւն մեծ[139]։ [139] Ոմանք. Եւ ասէ ցնոսա Յիսուս... հողմոյն եւ ծովուն։
26 Նրանց ասաց. «Ինչո՞ւ էք վախկոտ, թերահաւատնե՛ր»: Այն ժամանակ, վեր կենալով, սաստեց հողմերին եւ ծովին, ու մեծ խաղաղութիւն եղաւ
26 Ան ըսաւ անոնց. «Թերա՛հաւատներ, ինչո՞ւ այդպէս վախկոտ էք»։ Ելաւ հովերուն ու ծովուն սաստեց եւ մեծ խաղաղութիւն եղաւ։
Եւ ասէ ցնոսա. Ընդէ՞ր վատասիրտք էք, սակաւահաւատք: Յայնժամ յարուցեալ սաստեաց հողմոցն եւ ծովուն, եւ եղեւ խաղաղութիւն մեծ:

8:26: Եւ ասէ ցնոսա. Ընդէ՞ր վատասի՛րտք էք սակաւահաւա՛տք։ Յայնժամ յարուցեալ սաստեա՛ց հողմոցն եւ ծովուն, եւ եղեւ խաղաղութիւն մեծ[139]։
[139] Ոմանք. Եւ ասէ ցնոսա Յիսուս... հողմոյն եւ ծովուն։
26 Նրանց ասաց. «Ինչո՞ւ էք վախկոտ, թերահաւատնե՛ր»: Այն ժամանակ, վեր կենալով, սաստեց հողմերին եւ ծովին, ու մեծ խաղաղութիւն եղաւ
26 Ան ըսաւ անոնց. «Թերա՛հաւատներ, ինչո՞ւ այդպէս վախկոտ էք»։ Ելաւ հովերուն ու ծովուն սաստեց եւ մեծ խաղաղութիւն եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:2626: И говорит им: что вы [так] боязливы, маловерные? Потом, встав, запретил ветрам и морю, и сделалась великая тишина.
8:26  καὶ λέγει αὐτοῖς, τί δειλοί ἐστε, ὀλιγόπιστοι; τότε ἐγερθεὶς ἐπετίμησεν τοῖς ἀνέμοις καὶ τῇ θαλάσσῃ, καὶ ἐγένετο γαλήνη μεγάλη.
8:26. καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them,"Τί (To-what-one) δειλοί ( dired ) ἐστε, (ye-be," ὀλιγόπιστοι ; ( Little-trusted ?"τότε (To-the-one-which-also) ἐγερθεὶς (having-been-roused) ἐπετίμησεν (it-upon-valuated-unto) τοῖς (unto-the-ones) ἀνέμοις (unto-winds) καὶ (and) τῇ (unto-the-one) θαλάσσῃ, (unto-a-sea,"καὶ (and) ἐγένετο ( it-had-became ) γαλήνη (a-calming) μεγάλη. (great)
8:26. et dicit eis quid timidi estis modicae fidei tunc surgens imperavit ventis et mari et facta est tranquillitas magnaAnd Jesus saith to them: Why are you fearful, O ye of little faith? Then rising up, he commanded the winds, and the sea, and there came a great calm.
26. And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.
And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm:

26: И говорит им: что вы [так] боязливы, маловерные? Потом, встав, запретил ветрам и морю, и сделалась великая тишина.
8:26  καὶ λέγει αὐτοῖς, τί δειλοί ἐστε, ὀλιγόπιστοι; τότε ἐγερθεὶς ἐπετίμησεν τοῖς ἀνέμοις καὶ τῇ θαλάσσῃ, καὶ ἐγένετο γαλήνη μεγάλη.
8:26. et dicit eis quid timidi estis modicae fidei tunc surgens imperavit ventis et mari et facta est tranquillitas magna
And Jesus saith to them: Why are you fearful, O ye of little faith? Then rising up, he commanded the winds, and the sea, and there came a great calm.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26 (Мк IV:39, 40; Лк VIII:24, 25). У Матфея упрек ученикам в маловерии высказывается до утишения бури, у других двух синоптиков — после. Различие это не имеет большой важности, так как и вообще евангелисты, рассказывая о событиях, в своей речи иногда нанизывают факт за фактом, мало заботясь о точном определении времени и хронологической последовательности.
Adam Clarke: Commentary on the Bible - 1831
8:26: Why are ye fearful, O ye of little faith? - Faith is ever bold - incredulity always timid. When faith fails in temptation, there is the utmost danger of shipwreck. Lord, increase our faith! is a necessary prayer for all who desire to be saved.
Then he arose and rebuked the winds, etc. - As the agitation of the sea was only the effect of the wind, it was necessary to remove the cause of the disturbance, that the effect might cease. Joshua did not say to the earth, Earth, stand thou still, because the earth is not the cause of its own motion: but, Sun, stand thou still, שמש דום shemesh dom, Sun, be silent, or restrain thy influence, which is a proper cause of the revolutions of all the planets. When the solar influence was by the miraculous power of God suspended, the standing still of the earth was a necessary consequence. Both Christ and Joshua spoke with the strictest philosophical precision. See the notes on Jos 10:12-14 (note).
There was a great calm - One word of Christ can change the face of nature; one word of his can restore calm and peace to the most troubled and disconsolate soul. Prayer and faith, if sincere, shall be heard, though they may be weak.
1. That our imperfections may not hinder us from praying to God.
2. That we may be persuaded it is not our merits which make our prayers effectual.
3. That we may offer them up with great humility: and,
4. That we may be fully united to Christ, without which union there is no salvation.
There was at first a great agitation; then a great calm. Thus God ever proportions the comfort to the affliction.
Albert Barnes: Notes on the Bible - 1834
8:26: Why are ye fearful? - You should have remembered that the Son of God, the Messiah, was on board. You should not have forgotten that he had power to save, and that with him you are safe. So Christians should never fear danger, disease, or death. With Jesus they are safe. No enemy can reach him; and as he is safe, so they shall be also, Joh 14:19.
Rebuked the winds - Reproved them, or commanded them to be still. What a power was this! What irresistible proof that he was divine! His word awed the tempest and allayed the storm! There is not anywhere a sublimer description of a display of power. Nor could there be clearer proof that he was truly the Son of God.
A great calm - The winds were still, and the sea ceased to dash against the vessel and to endanger their lives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:26: Why: Mat 6:30, Mat 14:30, Mat 14:31, Mat 16:8; Isa 41:10-14; Mar 4:40; Luk 8:25; Rom 4:20
and rebuked: Mat 8:27; Job 38:8-11; Psa 65:7, Psa 89:9, Psa 93:3, Psa 93:4, Psa 104:6-9, Psa 107:28-30, Psa 114:3-7; Pro 8:28, Pro 8:29; Isa 50:2-4, Isa 63:12; Nah 1:4; Hab 3:8; Mar 4:39, Mar 4:41, Mar 6:48-51; Luk 8:24, Luk 8:25; Rev 10:2
John Gill
8:26 And he saith unto them, why are ye fearful?.... Though they had some faith in him, yet there was a great deal of fear and unbelief, for which Christ blames them, saying,
O ye of little faith: See Gill on Mt 6:30. In Luke, the phrase is, "where is your faith?" what is become of it? You professed but just now to believe in me, is your faith gone already? In Mark it is, "how is it that ye have no faith?" That is, in exercise, their faith was very small, it could hardly be discerned: some faith they had, as appears by their application to him, but it was very little. They had no faith in him, as sleeping, that he could deliver them; but had some little faith in him that he might, could he be awaked out of sleep; and for this Christ blames them; for he, as the eternal God, was as able to save them sleeping as waking.
Then he arose and rebuked the winds and the sea, and there was a great calm: being awaked by his disciples, he raises his head from his pillow, stands up, and with a majestic voice, in an authoritative manner, showing some kind of resentment at the wind and sea, as if they had exceeded their commission; and the one had blown, and the other raged too much and too long; he rebukes them in such language as this, "peace, be still"; , as it is in Mark, be silent, hold your peace, stop your mouth, put a bridle on it, as the words used signify; and go on no longer to threaten with shipwreck and loss of lives; upon which the wind ceased, the sea became calm, and the ship moved quietly on.
John Wesley
8:26 Why are ye fearful - Then he rebuked the winds - First, he composed their spirits, and then the sea.
8:278:27: Եւ մարդիկն զարմացան՝ եւ ասէին. Որպիսի՛ ոք իցէ սա, զի եւ հո՛ղմք եւ ծով հնազանդին սմա[140]։[140] Ոմանք. Զարմացան եւ ասեն։
27 Եւ մարդիկ զարմացան ու ասում էին. «Ինչպիսի՜ մէկն է սա, որ հողմերն ու ծովը հնազանդւում են սրան»:
27 Ու մարդիկ զարմացան եւ կ’ըսէին. «Ի՜նչպիսի մարդ է աս որ հովերն ու ծովը իրեն կը հնազանդին»։
Եւ մարդիկն զարմացան, եւ ասէին. Որպիսի՛ ոք իցէ սա, զի եւ հողմք եւ ծով հնազանդին սմա:

8:27: Եւ մարդիկն զարմացան՝ եւ ասէին. Որպիսի՛ ոք իցէ սա, զի եւ հո՛ղմք եւ ծով հնազանդին սմա[140]։
[140] Ոմանք. Զարմացան եւ ասեն։
27 Եւ մարդիկ զարմացան ու ասում էին. «Ինչպիսի՜ մէկն է սա, որ հողմերն ու ծովը հնազանդւում են սրան»:
27 Ու մարդիկ զարմացան եւ կ’ըսէին. «Ի՜նչպիսի մարդ է աս որ հովերն ու ծովը իրեն կը հնազանդին»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2727: Люди же, удивляясь, говорили: кто это, что и ветры и море повинуются Ему?
8:27  οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες, ποταπός ἐστιν οὖτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῶ ὑπακούουσιν;
8:27. Οἱ (The-ones) δὲ (moreover) ἄνθρωποι (mankinds) ἐθαύμασαν (they-marvelled-to) λέγοντες ( forthing ,"Ποταπός (Whither-also-whither) ἐστιν (it-be) οὗτος (the-one-this) ὅτι (to-which-a-one) καὶ (and) οἱ (the-ones) ἄνεμοι (winds) καὶ (and) ἡ (the-one) θάλασσα (a-sea) αὐτῷ (unto-it) ὑπακούουσιν; (they-hear-under?"
8:27. porro homines mirati sunt dicentes qualis est hic quia et venti et mare oboediunt eiBut the men wondered, saying: What manner of man is this, for the winds and the sea obey him?
27. And the men marveled, saying, What manner of man is this, that even the winds and the sea obey him?
But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him:

27: Люди же, удивляясь, говорили: кто это, что и ветры и море повинуются Ему?
8:27  οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες, ποταπός ἐστιν οὖτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῶ ὑπακούουσιν;
8:27. porro homines mirati sunt dicentes qualis est hic quia et venti et mare oboediunt ei
But the men wondered, saying: What manner of man is this, for the winds and the sea obey him?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27 (Мк IV:40; Лк VIII:25). Букв. люди же удивились, говоря: откуда Он, что и ветры и море и проч. Словом «люди» переведено греч. oi anqrwpoi. Член пред этим словом указывает на то, что это были люди, находившиеся в лодке. Но почему они здесь названы «люди», а не «ученики»? Это выражение издавна доставляло толкователям затруднения, которые увеличиваются тем, что другие синоптики (Мк IV:40; Лк VIII:25), рассказывая о событии, не упоминают ни об учениках, ни о людях. Попытка разрешить вопрос, кто были в лодке, встречается еще у Оригена, который спрашивает: «но какие же люди удивлялись?», и отвечает: «не думай, что здесь указываются апостолы, потому что ни разу не встречается такого наименования учеников Господа, не соответствовавшего их достоинству, но они всегда называются или апостолами или учениками. Следовательно, удивлялись люди, плывшие с Ним, которым принадлежала лодка». Еще определеннее выражается об этом предмете Иероним, говоря, что «не ученики удивлялись, а лодочники и те, которые были в лодке. Если же кто будет спорить против этого и скажет, что люди, которые удивлялись, были ученики, то ответим, что здесь названы люди, еще не знавшие о могуществе Спасителя». Подобных же взглядов держатся и многие новейшие экзегеты. Однако такое объяснение следует признать не вполне естественным. Почему выходит, что чудо, во всяком случае, не было предметом удивления учеников, а только других людей, и это потому, что ученики были уже раньше знакомы с чудесами Спасителя и не могли спрашивать теперь, кто же это? Но почему же ученики не могли удивляться? Почему не могли спрашивать «кто же это» о Лице, которого они еще не знали как всесильного укротителя бури? Что в лодке были вместе с Христом и учениками и другие люди, это возможно предположить. Но, не желая обозначать, что удивлялись только или одни ученики, или только другие люди, евангелист подвел их всех под одну категорию — oi anqrwpoi — все мужчины, находившиеся в лодке, и даже, может быть, те, которые были в лодках, плававших поблизости (Мк IV:36).
Adam Clarke: Commentary on the Bible - 1831
8:27: The men marvelled - Every part of the creation (man excepted) hears and obeys the Creator's voice. Sinners have an ear for the world, the devil, and the flesh: till this ear is shut, God's voice is not discerned; for when it is shut to its enemies it is open to its friends.
What manner of man is this - Ποταπος εϚιν ουτος, How great is this person! Here was God fully manifest; but it was in the flesh - there were the hidings of his power.
Albert Barnes: Notes on the Bible - 1834
8:27: The men marveled - Wondered, or were amazed.
What manner of man - What kind of a personage. How unlike other men! What a vast display of power! and how far exalted above mortals must he be!
Jesus spake to the winds; rebuked their raging, and the sea was suddenly calm. The storm subsided; the ship glided smoothly; danger fled; and in amazement they stood in the presence of him who controlled the tempests that God had raised; and they felt that "he" must be God himself, for none but God could calm the heaving billows and scatter the tempest. No scene could have been more grand than this display of the power of Jesus. The darkness; the dashing waves; the howling winds; the heaving and tossing ship; the fears and cries of the seamen, all by a single word hushed into calm repose, present an image of power and divinity irresistibly grand and awful. So the tempest rolls and thickens over the head of the awakened sinner. So he trembles over immediate and awful destruction. So, while the storm of wrath howls, and hell threatens to ingulf him, he comes trembling to the Saviour. He hears; he rebukes the storm, and the sinner is safe. An indescribable peace takes possession of the soul, and he glides on a tranquil sea to the haven of eternal rest. See Isa 57:20-21; Rom 5:1; Phi 4:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:27: Mat 14:33, Mat 15:31; Mar 1:27, Mar 6:51, Mar 7:37
John Gill
8:27 But the men marvelled,.... Mark says, "they feared exceedingly"; and Luke, "they being afraid, wondered": they were filled with astonishment and fear, or reverence: there was such a shine of majesty, such a lustre of divine power appeared in this affair. The other two evangelists seem to refer this to the disciples, which Matthew seems to ascribe to the men, the mariners that were in the ship; it is likely it had the same effect on both; and both were abundantly convinced of his deity and dignity, saying,
what manner of man, or person
is this? For the word "man", is not in the text; of what qualities, perfections and powers, is he possessed? Surely he must be more than a mere man; he can be no other than the mighty God,
that even the winds and the sea obey him: which can be said of no other, than the most high God: never was such a thing heard of, that the winds and sea should be rebuked by a mere creature, and should obey. That man must be infidel to "revelation", that can read this account, and deny the deity of Christ; to one or other of these he must be drove, either to deny the truth of the fact, and the circumstances of it, or believe that Jesus Christ is truly and properly God, as the disciples and mariners did.
8:288:28: Եւ իբրեւ անցին յայնկոյս յերկիրն Գերգեսացւոց, պատահեցի՛ն նմա դիւահարք երկու՝ ելեա՛լք ՚ի գերեզմանացն, չարաչա՛րք յոյժ. որպէս զի չէ՛ր հնար անցանե՛լ ումէք ընդ ա՛յն ճանապարհ[141]։ [141] Ոմանք. Եւ իբրեւ անց յայնկոյս... ելեալ ՚ի գերեզ՛՛... որպէս զի ոչ էր հնար։
28 Եւ երբ այն կողմ, գերգեսացիների երկիրն անցաւ, նրան պատահեցին գերեզմաններից ելած երկու դիւահար, այնքան սաստիկ կատաղած, որ այդ ճանապարհով որեւէ մէկը չէր կարող անցնել
28 Երբ միւս կողմը Գերգեսացիներուն* երկիրը անցաւ, երկու դիւահարներ պատահեցան իրեն գերեզմաններէն ելած՝ սաստիկ կատղած, այնպէս որ անհնար էր որ մարդ այդ ճամբայէն անցնէր։
Եւ իբրեւ անց յայնկոյս յերկիրն Գերգեսացւոց, պատահեցին նմա դիւահարք երկու, ելեալք ի գերեզմանացն, չարաչարք յոյժ, որպէս զի չէր հնար անցանել ումէք ընդ այն ճանապարհ:

8:28: Եւ իբրեւ անցին յայնկոյս յերկիրն Գերգեսացւոց, պատահեցի՛ն նմա դիւահարք երկու՝ ելեա՛լք ՚ի գերեզմանացն, չարաչա՛րք յոյժ. որպէս զի չէ՛ր հնար անցանե՛լ ումէք ընդ ա՛յն ճանապարհ[141]։
[141] Ոմանք. Եւ իբրեւ անց յայնկոյս... ելեալ ՚ի գերեզ՛՛... որպէս զի ոչ էր հնար։
28 Եւ երբ այն կողմ, գերգեսացիների երկիրն անցաւ, նրան պատահեցին գերեզմաններից ելած երկու դիւահար, այնքան սաստիկ կատաղած, որ այդ ճանապարհով որեւէ մէկը չէր կարող անցնել
28 Երբ միւս կողմը Գերգեսացիներուն* երկիրը անցաւ, երկու դիւահարներ պատահեցան իրեն գերեզմաններէն ելած՝ սաստիկ կատղած, այնպէս որ անհնար էր որ մարդ այդ ճամբայէն անցնէր։
zohrab-1805▾ eastern-1994▾ western am▾
8:2828: И когда Он прибыл на другой берег в страну Гергесинскую, Его встретили два бесноватые, вышедшие из гробов, весьма свирепые, так что никто не смел проходить тем путем.
8:28  καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν γαδαρηνῶν ὑπήντησαν αὐτῶ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν, ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης.
8:28. Καὶ (And) ἐλθόντος (of-having-had-came) αὐτοῦ (of-it) εἰς (into) τὸ (to-the-one) πέραν (to-across) εἰς (into) τὴν (to-the-one) χώραν (to-a-space) τῶν (of-the-ones) Γαδαρηνῶν (of-Gadarians,"ὑπήντησαν (they-under-ever-a-oned-unto) αὐτῷ (unto-it,"δύο (two) δαιμονιζόμενοι ( being-daimoned-to ,"ἐκ (out) τῶν (of-the-ones) μνημείων (of-rememberlets-of) ἐξερχόμενοι , ( coming-out ," χαλεποὶ ( harrowed ) λίαν (to-exceedingly) ὥστε (as-also) μὴ (lest) ἰσχύειν (to-force-hold) τινὰ (to-a-one) παρελθεῖν (to-have-had-came-beside) διὰ (through) τῆς (of-the-one) ὁδοῦ (of-a-way) ἐκείνης. (of-the-one-thither)
8:28. et cum venisset trans fretum in regionem Gerasenorum occurrerunt ei duo habentes daemonia de monumentis exeuntes saevi nimis ita ut nemo posset transire per viam illamAnd when he was come on the other side of the water, into the country of the Gerasens, there met him two that were possessed with devils, coming out of the sepulchres, exceeding fierce, so that none could pass by that way.
28. And when he was come to the other side into the country of the Gadarenes, there met him two possessed with devils, coming forth out of the tombs, exceeding fierce, so that no man could pass by that way.
And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way:

28: И когда Он прибыл на другой берег в страну Гергесинскую, Его встретили два бесноватые, вышедшие из гробов, весьма свирепые, так что никто не смел проходить тем путем.
8:28  καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν γαδαρηνῶν ὑπήντησαν αὐτῶ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν, ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης.
8:28. et cum venisset trans fretum in regionem Gerasenorum occurrerunt ei duo habentes daemonia de monumentis exeuntes saevi nimis ita ut nemo posset transire per viam illam
And when he was come on the other side of the water, into the country of the Gerasens, there met him two that were possessed with devils, coming out of the sepulchres, exceeding fierce, so that none could pass by that way.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28 (Мк V:1–6; Лк VIII:26, 27). Место, куда Спаситель прибыл, Матфей называет h cwra twn Gadarhnwn, страною Гадаринскою. В древности были три города, от которых могли заимствовать свои названия этой местности евангелисты. 1. Гераса — этот город находился далеко к юго-востоку от Галилейского озера, на границе с Аравией, дня на два пути от южного берега Галилейского озера, несколько к северу от реки Иавока, притока Иордана. От города остались самые значительные развалины в той местности. Он стоял на месте нынешнего Джераш. Предполагают, однако, что он не мог сообщить названия местности близ Галилейского озера, и что встречающееся в некоторых рукописях название gerashnwn есть только испорченное gergeshnwn. 2. Ближе к озеру находилась Гадара, в южном направлении от реки Ярмука, также притока Иордана. Иосиф Флавий говорит, что Гадара была укрепленной столицей Переи. Слова Евсевия не отличаются ясностью, он сообщает, что Гадара находилась против (antikru) Скифополя и Тивериады к востоку, на горе, где существовали горячие лечебные источники. Неясность здесь в том, что Тивериада была несколько севернее Гадары по другую (восточную) сторону Иордана, а Скифополь (Беосан) гораздо южнее. Гадара была известна своими горячими источниками далеко за пределами Палестины; об этом междy прочим упоминает Страбон. Город этот был разрушен иудеями, но потом восстановлен Помпеем, и от него осталось множество монет. Гадара была населена большею частью язычниками, и Иосиф называет ее poliV ellhniV, греческий город. Она входила в число десяти городов так называемого Десятоградия. В настоящее время называется Ум-Кейс. Округ Гадары граничил на западе с округом Скифополя, а на севере — Итона. Гадаре принадлежала часть полосы по восточную сторону озера. Какое отношение имела эта Гадарянская полоса к полосе Итона, который также владел озерным берегом в средне-восточной части озера — трудно сказать, и это затруднение — главное. 3. По свидетельству и Оригена, и Евсевия, существовала Гергеса, от которой не осталось никакого следа (местность известна теперь под именем Керсы). Трудно сказать, принадлежала ли, и, если принадлежала, то каким образом, Гергеса к Гадаре, если только между ними находился округ Итона, и почему этот округ не назывался по имени последнего города. Цан, впрочем, с уверенностью предполагает, что весь округ этот назывался Гадарянским, включая и место, где расположена была Гергеса. Этим объясняются различия в показаниях евангелистов, из которых один (Матфей) называет местность (по более вероятному чтению) страною гадарян, а два других синоптика (также по более вероятному чтению) Марк — gerashnwn V:1, а Лука — gergeshnwn VIII:26 (в русск. у Матфея — в страну Гергеcинскую, а у Марка и Луки — Гадаринскую). Таким образом, нужно допустить, что Спаситель вышел на берег около Гергесы и хотел направиться отсюда по дороге к Гадаре, если только была такая дорога. — Дальнейшее сообщение доставляет еще больше трудностей. По сообщению Матфея ко Христу вышли два бесноватых, а к Марку и Луке — только один. Никак нельзя иначе примирить евангелистов, как только предположением, что Матфей обратил внимание на двух лиц, а другие синоптики только на одного, сравнительно еще более свирепого, чем другой. Этот второй, менее свирепый, и у Матфея не выступает ясно, как бы несколько стушевывается. Впрочем, некоторые выражение Марка V:9 «потому что нас много» толкуют в том смысле, что в том мире было много не демонов, а бесноватых. Был один бесноватый, или их было двое, или даже несколько, этого нельзя решить с полною точностью. Точно известно только, что они жили в гробах. Путешественники и теперь по дороге в Гадару встречают гробницы (кладбища), высеченные в горах. Причину, почему бесноватые жили в гробах объясняли тем, что это было иудейское суеверие, по которому демоны имели преимущественно пребывание в гробницах и нa кладбищах, и бесноватые только следовали этому суеверию. Но естественнее всего объяснять жизнь бесноватых в гробах тем, что они были изгнаны из городов и селений. Чем они питались? На этот вопрос опять трудно ответить точно. Может быть растениями и травами, а может быть им и приносили пищу какие-нибудь люди, хотя это последнее, конечно, и сомнительно. Выражение евангелиста Матфея и Марка «никто не смел проходить путем тем» едва ли не следует понимать только в условном смысле, именно, что путь был опасен для одного или нескольких лиц, а не в том, что всякое сообщению между Гадарой или Гергесой и озером прекратилось вследствие присутствия бесноватых. Что они не для всех были опасны, видно из того, что по крайней мере одного бесноватого пробовали даже связывать (Мк V:4; Лк VIII:29). Опасность от бесноватых заключалась в том, что они были calepoi lian, не просто, но слишком свирепы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28: We have here the story of Christ's casting the devils out of two men that were possessed. The scope of this chapter is to show the divine power of Christ, by the instances of his dominion over bodily diseases, which to us are irresistible; over winds and waves, which to us are yet more uncontrollable; and lastly, over devils, which to us are most formidable of all. Christ has not only all power in heaven and earth and all deep places, but has the keys of hell too. Principalities and powers were made subject to him, even while he was in his estate of humiliation, as an earnest of what should be at his entrance into his glory (Eph. i. 21); he spoiled them, Col. ii. 15. It was observed in general (v. 16), that Christ cast out the spirits with his word; here we have a particular instance of it, which have some circumstances more remarkable than the rest. This miracle was wrought in the country of the Gergesenes; some think, they were the remains of the old Girgashites, Deut. vii. 1. Though Christ was sent chiefly to the lost sheep of the house of Israel, yet some sallies he made among the borderers, as here, to gain this victory over Satan, which was a specimen of the conquest of his legions in the Gentile world.

Now, besides the general instance which this gives us of Christ's power over Satan, and his design against him to disarm and dispossess him, we have here especially discovered to us the way and manner of evil spirits in their enmity to man. Observe, concerning this legion of devils, What work they made where they were, and where they went.

I. What work they made where they were; which appears in the miserable condition of these two that were possessed by them; and some think, these two were man and wife, because the other Evangelists speak but of one.

1. They dwelt among the tombs; thence they came when the met Christ. The devil having the power of death, not as judge, but as executioner, he delighted to converse among the trophies of his victory, the dead bodies of men; but there, where he thought himself in the greatest triumph and elevation, as afterwards in Golgotha, the place of a skull, did Christ conquer and subdue him. Conversing among the graves increased the melancholy and frenzy of the poor possessed creatures, and so strengthened the hold he had of them by their bodily distemper, and also made them more formidable to other people, who generally startle at any thing that stirs among the tombs.

2. They were exceeding fierce; not only ungovernable themselves, but mischievous to others, frightening many, having hurt some; so that no man durst pass that way. Note, The devil bears malice to mankind, and shows it by making men spiteful and malicious one to another. Mutual enmities, where they should be mutual endearments and assistances, are effects and evidences of Satan's enmity to the whole race; he makes one man a wolf, a bear, a devil, to another--Homo homini lupus. Where Satan rules in a man spiritually, by those lusts that war in the members, pride, envy, malice, revenge, they make him as unfit for human society, as unworthy of it, and as much an enemy to the comfort of it, as these poor possessed creatures were.

3. They bid defiance to Jesus Christ, and disclaimed all interest in him, v. 29. It is an instance of the power of God over the devils, that, notwithstanding the mischief they studied to do by and to these poor creatures, yet they could not keep them from meeting Jesus Christ, who ordered the matter so as to meet them. It was his overpowering hand that dragged these unclean spirits into his presence, which they dreaded more than any thing else: his chains could hold them, when the chains that men made for them could not. But being brought before him, they protested against his jurisdiction, and broke out into a rage, What have we to do with thee, Jesus, thou Son of God? Here is,

(1.) One word that the devil spoke like a saint; he addressed himself to Christ as Jesus the Son of God; a good word, and at this time, when it was a truth but in the proving, it was a great word too, what flesh and blood did not reveal to Peter, ch. xvi. 17. Even the devils know, and believe, and confess Christ to be the Son of God, and yet they are devils still, which makes their enmity to Christ so much the more wicked, and indeed a perfect torment to themselves; for how can it be otherwise, to oppose one they know to be the Son of God? Note, It is not knowledge, but love, that distinguishes saints from devils. He is the first-born of hell, that knows Christ and yet hates him, and will not be subject to him and his law. We may remember that not long since the devil made a doubt whether Christ were the Son of God or not, and would have persuaded him to question it (ch. iv. 3), but now he readily owns it. Note, Though God's children may be much disquieted in an hour of temptation, by Satan's questioning their relation to God as a Father, yet the Spirit of adoption shall at length clear it up to them so much to their satisfaction, as to set it even above the devil's contradiction.

(2.) Two words that he said like a devil, like himself.

[1.] A word of defiance; What have we to do with thee? Now, First, It is true that the devils have nothing to do with Christ as a Saviour, for he took not on him the nature of the angels that fell, nor did he lay hold on them (Heb. ii. 16); they are in no relation to him, they neither have, nor hope for, any benefit by him. O the depth of this mystery of divine love, that fallen man hath so much to do with Christ, when fallen angels have nothing to do with him! Surely here was torment enough before the time, to be forced to own the excellency that is in Christ, and yet that he has no interest in him. Note, It is possible for me to call Jesus the Son of God, and yet have nothing to do with him. Secondly, It is as true, that the devils desire not to have any thing to do with Christ as a Ruler; they hate him, they are filled with enmity against him, they stand in opposition to him, and are in open rebellion against his crown and dignity. See whose language they speak, that will have nothing to do with the gospel of Christ, with his laws and ordinances, that throw off his yoke, that break his bands in sunder, and will not have him to reign over them; that say to the Almighty Jesus, Depart from us: they are of their father the devil, they do his lusts, and speak his language. Thirdly, But it is not true, that the devils have nothing to do with Christ as a Judge, for they have, and they know it. These devils could not say, What hast thou to do with us? could not deny that the Son of God is the Judge of devils; to his judgment they are bound over in chains of darkness, which they would fain shake off, and shake off the thought of.

[2.] A word of dread and deprecation; "Art thou come hither to torment us--to cast us out from these men, and to restrain us from doing the hurt we would do?" Note, To be turned out, and tied up, from doing mischief, is a torment to the devil, all whose comfort and satisfaction are man's misery and destruction. Should not we then count it our heaven to be doing well, and reckon that our torment, whether within or without, that hinders us from well-doing? Now must we be tormented by thee before the time; Note, First, There is a time in which devils will be more tormented than they are, and they know it. The great assize at the last day is the time fixed for their complete torture, in that Tophet which is ordained of old for the king, for the prince of the devils, and his angels (Isa. xxx. 33; Matt. xxv. 41); for the judgment of that day they are reserved, 2 Pet. ii. 4. Those malignant spirits that are, by the divine permission, prisoners at large, walking to and fro through the earth (Job i. 7), are even now in a chain; hitherto shall their power reach, and no further; they will then be made close prisoners: they have now some ease; they will then be in torment without ease. This they here take for granted, and ask not never to be tormented (despair of relief is the misery of their case), but they beg that they may not be tormented before the time; for though they knew not when the day of judgment should be, they knew it should not be yet. Secondly, The devils have a certain fearful looking for of that judgment and fiery indignation, upon every approach of Christ, and every check that is given to their power and rage. The very sight of Christ and his word of command to come out of the man, made them thus apprehensive of their torment. Thus the devils believe, and tremble, Jam. ii. 19. It is their own enmity to God and man that puts them upon the rack, and torments them before the time. The most desperate sinners, whose damnation is sealed, yet cannot quite harden their hearts against the surprise of fearfulness, when they see the day approaching.

II. Let us now see what work they made where they went, when they were turned out of the men possessed, and that was into a herd of swine, which was a good way off, v. 30. These Gergesenes, though living on the other side Jordan, were Jews. What had they to do with swine, which by the law were unclean, and not to be eaten nor touched? Probably, lying in the outskirts of the land, there were many Gentiles among them, to whom this herd of swine belonged: or they kept them to be sold, or bartered, to the Romans, with whom they had now great dealings, and who were admirers of swine's flesh. Now observe,

1. How the devils seized the swine. Though they were a good way off, and, one would think, out of danger, yet the devils had an eye upon them, to do them a mischief: for they go up and down, seeking to devour, seeking an opportunity; and they seek not long but they find. Now here,

(1.) They asked leave to enter into the swine (v. 31); they besought him, with all earnestness, If thou cast us out, suffer us to go away into the herd of swine. Hereby, [1.] They discover their own inclination to do mischief, and what a pleasure it is to them; those, therefore, are their children, and resemble them, whose sleep departeth from them, except they cause some to fall, Prov. iv. 16. "Let us go into the herd of swine, any where rather than into the place of torment, any where to do mischief." If they might not be suffered to hurt men in their bodies, they would hurt them in their goods, and in that too they intend hurt to their souls, by making Christ a burthen to them: such malicious devices hath that old subtle serpent! [2.] They own Christ's power over them; that, without his sufferance and permission, they could not so much as hurt a swine. This is comfortable to all the Lord's people, that, though the devil's power be very great, yet it is limited, and not equal to his malice (what would become of us, if it were?) especially that it is under the control of our Lord Jesus, our most faithful, powerful friend and Saviour; that Satan and his instruments can go no further than he is pleased to permit; here shall their proud waves be stayed.

(2.) They had leave. Christ said unto them, Go (v. 32), as God did to Satan, when he desired leave to afflict Job. Note, God does often, for wise and holy ends, permit the efforts of Satan's rage, and suffer him to do the mischief he would, and even by it serve his own purposes. The devils are not only Christ's captives, but his vassals; his dominion over them appears in the harm they do, as well as in the hindrance of them from doing more. Thus even their wrath is made to praise Christ, and the remainder of it he does and will restrain. Christ permitted this, [1.] For the conviction of the Sadducees that were then among the Jews, who denied the existence of spirits, and would not own that there were such beings, because they could not see them. Now Christ would, by this, bring it as near as might be to an ocular demonstration of the being, multitude, power, and malice, of evil spirits, that, if they were not hereby convinced, they might be left inexcusable in their infidelity. We see not the wind, but it would be absurd to deny it, when we see trees and houses blown down by it. [2.] For the punishment of the Gadarenes, who perhaps, though Jews, took a liberty to eat swine's flesh, contrary to the law: however, their keeping swine bordered upon evil; and Christ would also show what a hellish crew they were delivered from, which, if he had permitted it, would soon have choked them, as they did their swine. The devils, in obedience to Christ's command, came out of the men, and having permission, when they were come out, immediately they went into the herd of swine. See what an industrious enemy Satan is, and how expeditious; he will lose no time in doing mischief. Observe,

2. Whither they hurried them, when they had seized them. They were not bid to save their lives, and, therefore, they were made to run violently down a steep place into the sea, where they all perished, to the number of about two thousand, Mark v. 13. Note, The possession which the devil gets is for destruction. Thus the devil hurries people to sin, hurries them to that which they have resolved against, and which they know will be shame and grief to them: with what a force doth the evil spirit work in the children of disobedience, when by so many foolish and hurtful lusts they are brought to act in direct contradiction, not only to religion, but to right reason, and their interest in this world! Thus, likewise, he hurries them to ruin, for he is Apollyon and Abaddon, the great destroyer. By his lusts which men do, they are drowned in destruction and perdition. This is Satan's will, to swallow up and to devour; miserable then is the condition of those that are led captive by him at his will. They are hurried into a worse lake than this, a lake that burns with fire and brimstone. Observe,

3. What effect this had upon the owners. The report of it was soon brought them by the swine-herds, who seemed to be more concerned for the loss of the swine than any thing else, for they went not to tell what was befallen to the possessed of the devils, till the swine were lost, v. 33. Christ went not into the city, but the news of his being there did, by which he was willing to feel how their pulse beat, and what influence it had upon them, and then act accordingly.

Now, (1.) Their curiosity brought them out to see Jesus. The whole city came out to meet him, that they might be able to say, they had seen a man who did such wonderful works. Thus many go out, in profession, to meet Christ for company, that have no real affection for him, nor desire to know him.

(2.) Their covetousness made them willing to be rid of him. Instead of inviting him into their city, or bringing their sick to him to be healed, they desired him to depart out of their coasts, as if they had borrowed the words of the devils, What have we to do with thee, Jesus thou Son of God? And now the devils had what they aimed at in drowning the swine; they did it, and then made the people believe that Christ had done it, and so prejudiced them against him. He seduced our first parents, by possessing them with hard thoughts of God, and kept the Gadarenes from Christ, by suggesting that he came into their country to destroy their cattle, and that he would do more hurt than good; for though he had cured two men, yet he had drowned two thousand swine. Thus the devil sows tares in God's field, does mischief in the Christian church, and then lays the blame upon Christianity, and incenses men against that. They besought him that he would depart, lest, like Moses in Egypt, he should proceed to some other plague. Note, There are a great many who prefer their swine before their Saviour, and so come short of Christ, and salvation by him. They desire Christ to depart out of their hearts, and will not suffer his word to have a place in them, because he and his word will be the destruction of their brutish lusts--those swine which they give up themselves to feed. And justly will Christ forsake those that thus are weary of him, and say to them hereafter, Depart, ye cursed, who now say to the Almighty, Depart from us.
Adam Clarke: Commentary on the Bible - 1831
8:28: The country of the Gergesenes - This word is variously written in the MSS, and versions; Gergasenes, Gerasenes, Gadarenes, Gergesions, and Gersedonians, The three first are supported by the greater authorities. They might have all been names of the same place or district; but, if we depend on what Origen says, the people mentioned here could not have been the inhabitants of Gerasa, which, says he, is a city of Arabia, ουτε θαλασσαν, ουτε λιμνην πλησιον εχοντα, which has neither sea nor lake nigh to it. "Gadara was, according to Josephus, the metropolis of Perea, or the region beyond Jordan: both the city and villages belonging to it lay in the country of the Gergasenes; whence Christ going into the country of the Gadarenes, Mar 5:1, is said to go into the region of the Gergasenes, Mat 8:28." Whitby.
Two possessed with devils - Persons possessed by evil demons. Mark and Luke mention only one demoniac, probably the fiercer of the two.
Coming out of the tombs - It is pretty evident that cupolas were generally builded over the graves among the Jews, and that these demoniacs had their dwellings under such: the evil spirits which were in them delighting more in these abodes of desolation and ruin, as being more congenial to their fierce and diabolic nature, and therefore would drive the possessed into them.
Albert Barnes: Notes on the Bible - 1834
8:28
The other side - The other side of the Sea of Tiberias.
Country of the Gergesenes - Mark Mar 5:1 says that he came into the country of the "Gadarenes." This difference is only apparent.
"Gadara" was a city not far from the Lake Gennesareth, one of the ten cities that were called "Decapolis." See the notes at Mat 4:25. "Gergesa" was a city about 12 miles to the southeast of Gadara, and about 20 miles to the east of the Jordan. There is no contradiction, therefore, in the evangelists. He came into the region in which the two cities were situated, and one evangelist mentioned one, and the other another. It shows that the writers had not agreed to impose on the world; for if they had, they would have mentioned the same city; and it shows. also, they were familiar with the country. No men would have written in this manner but those who were acquainted with the facts. Impostors do not mention places or homes if they can avoid it.
There met him two - Mark and Luke speak of only one that met him. "There met him out of the tombs a man," Mar 5:2. "There met him out of the tombs a certain man," Luk 8:27. This difference of statement has given rise to considerable difficulty. It is to be observed, however, that neither Mark nor Luke say that there was no more than one. For particular reasons, they might have been led to fix their attention on the one that was more notorious, and furious, and difficult to be managed. Had they denied plainly that there was more than one, and had Matthew affirmed that there were two, there would have been an irreconcilable contradiction. As it is, they relate the affair as other people would. It shows that they were honest witnesses. Had they been impostors; had Matthew and Luke agreed to write books to deceive the world, they would have agreed exactly in a case so easy as this. They would have told the story with the same circumstances. Witnesses in courts of law often differ in unimportant matters; and, provided the main narrative coincides, their testimony is thought to be more valuable.
Luke has given us a hint why he recorded only the cure of one of them. He says there met him "out of the city, a man, etc.; or, as it should be rendered, "a man of the city" a citizen. Yet the man did not dwell in the city, for he adds in the same verse, "neither abode he in any house, but in the tombs." The truth of the case was, that he was born and educated in the city. He had probably been a man of wealth and eminence; he was well known, and the people felt a deep interest in the case. Luke was therefore particularly struck with his case; and as his cure fully established the power of Jesus, he recorded it. The other person that Matthew mentions was probably a stranger, or one less notorious as a maniac, and he felt less interest in the cure. Let two persons go into a lunatic asylum and meet two insane persons, one of whom should be exceedingly fierce and ungovernable, and well known as having been a man of worth and standing; let them converse with them, and let the more violent one attract the principal attention, and they would very likely give the same account that Matthew and Luke do, and no one would doubt the statement was correct.
Possessed with devils - See the notes at Mat 4:24.
Coming out of the tombs - Mark and Luke say that they lived among the tombs. The sepulchres of the Jews were frequently caves beyond the walls of the cities in which they dwelt, or excavations made in the sides of hills, or sometimes in solid rocks. These caves or excavations were sometimes of great extent. They descended to them by flights of steps. These graves were not in the midst of cities, but in groves, and mountains, and solitudes. They afforded, therefore, to insane persons and demoniacs a place of retreat and shelter. They delighted in these gloomy and melancholy recesses, as being congenial to the wretched state of their minds. Josephus also states that these sepulchres were the haunts and lurking-places of those desperate bands of robbers that infested Judea. For further illustration of this subject see my notes at Isa 14:9; Isa 22:16; Isa 65:4. The ancient Gadara is commonly supposed to be the present Umkeis. "Near there Burckhardt reports that he found many sepulchres in the rocks, showing how naturally the conditions of the narrative respecting the demoniacs could have been fulfilled in that region. Reliable writers state that they have seen lunatics occupying such abodes of corruption and death." - Hackett's "Illustrations of Scripture," p. 109.
Dr. Thomson, however ("The Land and the Book," vol. ii. pp. 34-37), maintains that Gadara could not have been the place of the miracle, since that place is about "three hours" (some 10 or 12 miles) to the south of the extreme shore of the lake in that direction. He supposes that the miracle occurred at a place now called "Kerza" or "Gersa." which he supposes was the ancient "Gergesa." Of this place he says: "In this Gersa or Chersa we have a position which fulfills every requirement of the narratives, and with a name so near that in Matthew as to be in itself a strong corroboration of the truth of this identification. It is, within a few rods of the shore, and an immense mountain rises directly above it, in which are ancient tombs, out of some of which the two men possessed of the devils may have issued to meet Jesus. The lake is so near the base of the mountain that the swine, rushing madly down it, could not stop, but would be hurried on into the water and drowned. The place is one which our Lord would be likely to visit, having Capernaum in full view to the north, and Galilee 'over against it,' as Luke says it was. The name, however, pronounced by Bedouin Arabs is so similar to Gergesa, that, to all my inquiries for this place, they invariably said it was at Chersa, and they insisted that they were identical, and I agree with them in this opinion."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:28: when: Mark 5:1-20; Luk 8:26-39; Act 10:38
Gergesenes: Some are of opinion that Gergasa was the country of the ancient Girgashites; but it is more probable the Gergesenes was introduced by Origen upon mere conjecture; as before him most copies seem to have read Gadarenes, agreeable to the Parallel Passages and the ancient Syriac version. Gadara, says Josephus, was the metropolis of Peraea, or the region beyond Jordan; and he also observes that it was sixty furlongs, or about eight miles from Tiberias. It is therefore rightly placed opposite Tiberias, at the southeast end of the lake. Pliny says it was called Hippodion, was one of the cities of Decapolis, and had the river Hieromax, or Jarmouk, flowing before it. It was of heathen jurisdiction; whence perhaps it was destroyed by the Jews; but was rebuilt by Pompey, and joined to the province of Syria. Augustus afterwards gave it to Herod, on whose death it was again annexed to Syria. It is now called Om Keis; its ruins are in a very mutilated state, and when visited by Burckhardt it had not a single inhabitant. The remains of the sepulchral caverns in which the demoniacs abode are still to be seen. Gen 10:16, Gen 15:21; Deu 7:1
coming: Mar 5:2-5; Luk 8:27, Luk 8:29
so: Jdg 5:6
Geneva 1599
8:28 (7) And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.
(7) Christ came to deliver men from the miserable enslavement of Satan: but the world would rather go without Christ, than the vilest and least of their conveniences.
John Gill
8:28 And when he was come to the other side,.... Of the lake, or sea of Tiberias, right over against Galilee,
into the country of Gergesenes, the same with the Girgashites, Gen 15:21 whom Joshua drove out of the land of Canaan; and who, as a Jewish writer (l) says, left their country to the Israelites, and went to a country, which is called to this day, "Gurgestan", of which these people were some remains: both in Mk 5:1 it is called "the country of the Gadarenes"; and so the Syriac and Persic versions read it here; which is easily reconciled by observing, not that Gergesa and Gadara were one and the same city, called by different names; but that these two cities were near each other, in the same country, which was sometimes denominated from the one, and sometimes from the other. Origen (m) has a remarkable passage, showing the different situations of Gadara and Gergesa; and that the latter cannot be Gerasa in Arabia; and also the signification of the name, for the sake of which, I shall transcribe it.
"Gerasa (says he) is a city of Arabia, having neither sea nor lake near it; wherefore the evangelists, who well knew the countries about Judea, would never have said so manifest an untruth: and as to what we find in some few copies, "into the country of the Gadarenes", it must be said, that Gadara indeed was a city of Judea, about which were many famous baths; but there was no lake, or sea in it, adjacent with precipices; but Gergesa, from whence were the Gergasenes, is an ancient city about the lake; now called Tiberias; about which is a precipice adjacent to the lake, from whence is shown, that the swine were cast down by the devils. Gergesa is interpreted, "the habitation of those that cast out"; being called so perhaps prophetically, for what the inhabitants of those places did to the Saviour, beseeching him to depart out of their coasts.''
Dr. Lightfoot suggests, that this place might be so called, from which signifies "clay" or "dirt", and mentions Lutetia for an example. But to pass this, as soon as Christ was got out of the ship, and come to land in this country,
there met him two possessed with devils. Both Mark and Luke mention but one, which is no contradiction to Matthew; for they do not say that there was only one; and perhaps the reason why they only take notice of him is, because he was the fiercest, had a legion of devils in him, and was the principal one, that spake to Christ, and with whom he was chiefly concerned. This is to be understood, not of any natural disease of body, but of real possession by Satan. These possessed men met him, not purposely, or with design, but accidentally to them, and unawares to Satan too; for though he knows much, he is not omniscient: had he been aware of Christ's coming that way, and what he was about to do, he would have took care to have had the possessed out of the way; but so it was ordered by providence, that just as Christ landed, these should be
coming out of the tombs. Their coemeteria, or burying places, were at some distance from towns or cities; wherefore Luke says, the possessed met him "out of the city", a good way off from it; for the Jews (n) say, , "that the sepulchres were not near a city"; see Lk 7:12 and these tombs were built so large, that persons might go into them, and sit and dwell in them, as these "demoniacs" did, and therefore are said to come out of them. The rules for making them are (o) these;
"He that sells ground to his neighbour to make a burying place, or that receives of his neighbour, to make him a burying place, must make the inside of the cave four cubits by six, and open in it eight graves; three here and three there, and two over against them; and the graves must be four cubits long, and seven high, and six broad. R. Simeon says, he must make the inside of the cave six cubits by eight, and open within thirteen graves, four here, and four there, and three over against them; and one on the right hand of the door, and one on the left: and he must make "a court", at the mouth of the cave, six by six, according to the measure of the bier, and those that bury; and he must open in it two caves, one here and another there: R. Simeon says, four at the four sides. R. Simeon ben Gamaliel says, all is according to the nature of the rock.''
Now in the court, at the mouth, or entrance of the cave, which was made for the bearers to put down the bier or coffin upon, before the interment, there was room for persons to enter and lodge, as these possessed with devils did: which places were chosen by the devils, either because of the solitude, gloominess, and filthiness of them; or as some think, to confirm that persuasion some men had, that the souls of men after death, are changed into devils; or rather, to establish a notion which prevailed among the Jews, that the souls of the deceased continue for a while to be about their bodies; which drew persons to necromancy, or consulting with the dead. It is a notion that obtains among the Jews (p), that the soul for twelve months after its separation from the body, is more or less with it, hovering about it; and hence, some have been induced to go and dwell among the tombs, and inquire of spirits: they tell us (q),
"it happened to a certain holy man, that he gave a penny to a poor man, on the "eve" of the new year; and his wife provoked him, and he went , "and lodged among the tombs", and heard two spirits talking with one another.''
Or the devil chose these places, to render the persons possessed the more uncomfortable and distressed; to make them wilder and fiercer, by living in such desolate places, and so do more mischief to others: which was the case of these, who were
exceeding fierce, wicked, malignant, mischievous, and troublesome, through the influence of the devils in them;
so that no man might pass that way, without being insulted or hurt by them.
(l) Juchasin, fol. 135. 2. (m) Comment. in Joannem, T. 2. p. 131. Ed. Huet. (n) T. Bab. Kiddushin. fol. 80. 2. Gloss. (o) Misn. Bava Bathra, c. 6. sect. 8. (p) Nishmat Chayim, par. 2. c. 22. p. 81. 2. c. 24. p. 85. 1. & c. 29. p. 93. 1. p. 94. 1, 2. (q) T. Bab. Beracot, fol. 18. 2.
John Wesley
8:28 The country of the Gergesenes - Or of the Gadarenes - Gergesa and Gadara were towns near each other. Hence the country between them took its name, sometimes from the one, sometimes from the other. There met him two demoniacs - St. Mark and St. Luke mention only one, who was probably the fiercer of the two, and the person who spoke to our Lord first. But this is no way inconsistent with the account which St. Matthew gives. The tombs - Doubtless those malevolent spirits love such tokens of death and destruction. Tombs were usually in those days in desert places, at a distance from towns, and were often made in the sides of caves, in the rocks and mountains. No one could pass - Safely. Mk 5:1; Lk 8:26.
8:298:29: Եւ ահա՝ աղաղակեցին եւ ասեն. Զի՞ կայ մեր եւ քո՝ Յիսուս Որդի՛ Աստուծոյ, եկիր տարաժա՛մ տանջել զմեզ։
29 Եւ ահա նրանք աղաղակեցին ու ասացին. «Ի՞նչ կայ մեր եւ քո միջեւ, Յիսո՛ւս, Որդի՛ Աստծու, մեզ տարաժամ տանջելո՞ւ եկար»
29 Ահա աղաղակեցին ու ըսին. «Յիսո՛ւս, Որդի Աստուծոյ, դուն մեզի հետ ի՞նչ բան ունիս, ատենէն առաջ մեզ տանջելո՞ւ համար հոս եկար»։
Եւ ահա աղաղակեցին եւ ասեն. Զի՞ կայ մեր եւ քո, Յիսուս, Որդի Աստուծոյ, եկիր տարաժամ տանջե՞լ զմեզ:

8:29: Եւ ահա՝ աղաղակեցին եւ ասեն. Զի՞ կայ մեր եւ քո՝ Յիսուս Որդի՛ Աստուծոյ, եկիր տարաժա՛մ տանջել զմեզ։
29 Եւ ահա նրանք աղաղակեցին ու ասացին. «Ի՞նչ կայ մեր եւ քո միջեւ, Յիսո՛ւս, Որդի՛ Աստծու, մեզ տարաժամ տանջելո՞ւ եկար»
29 Ահա աղաղակեցին ու ըսին. «Յիսո՛ւս, Որդի Աստուծոյ, դուն մեզի հետ ի՞նչ բան ունիս, ատենէն առաջ մեզ տանջելո՞ւ համար հոս եկար»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2929: И вот, они закричали: что Тебе до нас, Иисус, Сын Божий? пришел Ты сюда прежде времени мучить нас.
8:29  καὶ ἰδοὺ ἔκραξαν λέγοντες, τί ἡμῖν καὶ σοί, υἱὲ τοῦ θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς;
8:29. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"ἔκραξαν (they-clamored-to) λέγοντες ( forthing ,"Τί (What-one) ἡμῖν (unto-us) καὶ (and) σοί, (unto-THEE,"υἱὲ (Son) τοῦ (of-the-one) θεοῦ; (of-a-Deity?"ἦλθες (Thou-had-came) ὧδε (unto-which-moreover) πρὸ (before) καιροῦ (of-a-time) βασανίσαι (to-have-abraded-to) ἡμᾶς; (to-us?"
8:29. et ecce clamaverunt dicentes quid nobis et tibi Fili Dei venisti huc ante tempus torquere nosAnd behold they cried out, saying: What have we to do with thee, Jesus Son of God? art thou come hither to torment us before the time?
29. And behold, they cried out, saying, What have we to do with thee, thou Son of God? art thou come hither to torment us before the time?
And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time:

29: И вот, они закричали: что Тебе до нас, Иисус, Сын Божий? пришел Ты сюда прежде времени мучить нас.
8:29  καὶ ἰδοὺ ἔκραξαν λέγοντες, τί ἡμῖν καὶ σοί, υἱὲ τοῦ θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς;
8:29. et ecce clamaverunt dicentes quid nobis et tibi Fili Dei venisti huc ante tempus torquere nos
And behold they cried out, saying: What have we to do with thee, Jesus Son of God? art thou come hither to torment us before the time?
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jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29 (Мк V:7–10; Лк VIII:28–31). Букв. что нам и Тебе (ср. Суд XI:12; 3 Цар XVII:18; 4 Цар III:13). В русском тексте смысл слов выражен хорошо: что Тебе до нас? т. е., следовательно, своим вопросом бесы просто просили Христа не трогать их. По словам Августина, бесы назвали Христа Сыном Божиим более по подозрению. Слова «прежде времени» можно соединить или с словом «пришел», или с словом «мучить». В том и другом случае бесноватые хотели сказать, что Иисус Христос пришел до своего мессианского прославления, до окончательной победы Своей над адом и смертью, мучить их. Слова «Иисус» нет во многих и лучших кодексах; оно, как полагают, вставлено здесь с полей рукописи, по образцу выражений Марка и Луки. Речь бесноватых к Иисусу Христу показывает, что они были иудеи, а не язычники.
Adam Clarke: Commentary on the Bible - 1831
8:29: What have we to do with thee - The literal translation of τι ημιν και σοι, is, What is it to us and to thee; which perhaps might be understood to imply their disclaiming any design to interfere with the work of Christ, and that he should not therefore meddle with them; for it appears they exceedingly dreaded his power.
What have we to do with thee, is a Jewish phrase, which often occurs in the Old Testament, signifying an abrupt refusal of some request, or a wish not to be troubled with the company or importunity of others. Jehu said to the messenger who was sent by Joram to meet him, What hast thou to do with peace? David said, What have I to do with you, ye sons of Zeruiah? Compare Jdg 11:12; Sa2 16:10; Kg2 9:18; Ezr 4:3; Joh 2:4. See the note on Mar 1:24.
Jesus, thou Son of God - Griesbach omits the word Jesus, on the authority of several MSS. of the greatest antiquity and respectability; besides some versions, and several of the fathers. I heartily concur with these MSS., etc., for this simple reason, among others, that the word Jesus, i.e. Savior, was of too ominous an import to the Satanic interest to be used freely, in such a case, by any of his disciples or subalterns.
Art thou come hither to torment us before the time? - From this it appears that a greater degree of punishment awaited these demons than they at that time endured; and that they knew there was a time determined by the Divine Judge, when they should be sent into greater torments.
Albert Barnes: Notes on the Bible - 1834
8:29
What have we to do with thee? - This might have been translated with great propriety, What hast thou to do with us? The meaning is "Why dost thou trouble or disturb us?" See Sa2 16:10; Kg2 9:18; Ezr 4:3.
Son of God - The title, "Son of God," is often given to Christ. People are sometimes called sons, or children of God, to denote their adoption into his family, Jo1 3:1. But the title given to Christ denotes his superiority to the prophets Heb 1:1; to Moses, the founder of the Jewish economy Heb 3:6; it denotes his unique and near relation to the Father, as evinced by his resurrection Psa 2:7; Act 13:33; it denotes his special relation to God from his miraculous conception Luk 1:35; and is equivalent to a declaration that he is divine, or equal to the Father. See the notes at Joh 10:36.
Art thou come hither to torment us? ... - By "the time" here mentioned is meant the day of judgment. The Bible Rev_eals the doctrine that evil spirits are not now bound as they will be after that day; that they are permitted to tempt and afflict people, but that in the day of judgment they also will be condemned to everlasting punishment with all the wicked, Pe2 2:4; Jde 1:6. These spirits seemed to be apprised of that, and were alarmed lest the day that they feared had come. They besought him, therefore, not to send them out of that country, not to consign them then to hell, but to put off the day of their final punishment.
Mark and Luke say that Jesus inquired the name of the principal demoniac, and that he called his name "Legion, for they were many." The name legion was given to a division in the Roman army. It did not always denote the same number, but in the time of Christ it consisted of 6, 000 to 3, 000 foot soldiers and 3, 000 horsemen. It came, therefore, to signify "a large number," without specifying the exact amount.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:29: What: Sa2 16:10, Sa2 19:22; Joe 3:4; Mar 1:24, Mar 5:7; Luk 4:34, Luk 8:28; Joh 2:4
thou Son: Mat 4:3; Mar 3:11; Luk 4:41; Act 16:17; Jam 2:19
torment: Pe2 2:4; Jde 1:6
John Gill
8:29 And behold they cried out, saying,.... This is an instance and proof, of the wonderful power of Christ over the devils; and has therefore the note of admiration, "behold!" prefixed to it, that the devils themselves who had took possession of these men, and made them so fierce and cruel, and outrageous, that there was no passing the way for them; yet upon the sight of Christ, and especially at hearing his orders to come out from them, not only say, but cry out, as being in great consternation, horror, and fear, and with the utmost subjection to him,
what have we to do with thee, Jesus, thou Son of God? They had nothing indeed to do with him; they had no interest in his grace, blood, righteousness, and salvation; he was no Saviour for them: but he had to do with them, and that was what they dreaded; and therefore mean, that he would let them alone, in the quiet possession of these men, and not disturb and dislodge them; for they knew that he was Jesus, the Saviour of sinful men, though none of their's, the true Messiah; and that he was also "the Son of God", a divine person, possessed of almighty power, and so an overmatch for them; at whose presence they trembled, and whose all commanding voice they were obliged to obey, though sorely against their wills.
Art thou come hither to torment us before the time? This question implies the apprehension the devils had of Christ as a judge, and their sense of his authority, and power, to punish them; as also that they deserved it, and expected it, nor do they say anything against it; only imagine that the time of their full torment was not yet come; which is generally referred unto the day of judgment, to which they were reserved by the appointment of God; which they had some notion of, and as at a distance; and therefore complain of Christ's coming to them now, and expostulate with him about it: though it may be understood of the time they had proposed to themselves, to abide in the men they had possessed, and which they concluded they had a permission for; and nothing could give more torment, pain, and uneasiness, than to be turned out, and remanded to their prison, and restrained from doing more mischief to the bodies and souls of men. Or whether this may not have some respect to the time of the preaching of the Gospel, and setting up the kingdom of Christ among the Gentiles, the devils might have some hint of, as not yet to be, I leave to be considered, with this observation; that there seems to be a considerable "emphasis" on the word "hither", meaning the country of the Gergesenes, an Heathen country, at least where many Gentiles inhabited: and it is as if they had said, is it not enough, that thou turnest us out of the land of Judea, and hast dispossessed us out of the bodies of men dwelling there; but thou pursuest us hither also, and will not let us have any rest, even in this Heathenish land; though the time is not yet come, for the dissolution of our empire and government in the Gentile world?
John Wesley
8:29 What have we to do with thee - This is a Hebrew phrase, which signifies. Why do you concern yourself about us? 2Kings 16:10. Before the time - The great day.
8:308:30: Եւ էր հեռագո՛յն ՚ի նոցանէ երամակ մի խոզից արօտական։
30 Եւ նրանցից քիչ հեռու արօտական խոզերի մի երամակ կար
30 Անոնցմէ հեռու շատ խոզերու երամակ մը կար, որոնք կ’արածէին։
Եւ էր հեռագոյն ի նոցանէ երամակ մի [23]խոզից արօտական:

8:30: Եւ էր հեռագո՛յն ՚ի նոցանէ երամակ մի խոզից արօտական։
30 Եւ նրանցից քիչ հեռու արօտական խոզերի մի երամակ կար
30 Անոնցմէ հեռու շատ խոզերու երամակ մը կար, որոնք կ’արածէին։
zohrab-1805▾ eastern-1994▾ western am▾
8:3030: Вдали же от них паслось большое стадо свиней.
8:30  ἦν δὲ μακρὰν ἀπ᾽ αὐτῶν ἀγέλη χοίρων πολλῶν βοσκομένη.
8:30. Ἦν (It-was) δὲ (moreover) μακρὰν (to-lengthed) ἀπ' (off) αὐτῶν (of-them) ἀγέλη (a-herd) χοίρων (of-hogs) πολλῶν ( of-much ) βοσκομένη. (being-pasturaged)
8:30. erat autem non longe ab illis grex porcorum multorum pascensAnd there was, not far from them, a herd of many swine feeding.
30. Now there was afar off from them a herd of many swine feeding.
And there was a good way off from them an herd of many swine feeding:

30: Вдали же от них паслось большое стадо свиней.
8:30  ἦν δὲ μακρὰν ἀπ᾽ αὐτῶν ἀγέλη χοίρων πολλῶν βοσκομένη.
8:30. erat autem non longe ab illis grex porcorum multorum pascens
And there was, not far from them, a herd of many swine feeding.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30 (Мк V:11; Лк VIII:32). Выражение «от них» неопределенно, т. е. неизвестно, от Христа ли и Его учеников, или от бесноватых, или от всех них. Но так как речь в 29–31 стихах преимущественно о бесноватых, то правильнее понимать «от них» в смысле от бесноватых. «Вдали» (makran) следует понимать в относительном смысле, не в слишком большой дали, так что стадо было видно. При таком предположении не будет противоречия между Матфеем и Марком-Лукою, которые говорят, что свиньи паслись «там», т. е. где находились бесноватые. Если последние были иудеи, то владельцы свиней, жители Гадаринской страны, вероятнее всего, были язычники. Держать свиней было запрещено иудейским законом. И среди других народов свинья также считалась животным нечистым и скверным, напр., у египтян. Но у последних были свиные стада и пастухи. Геродот сообщает об египтянах, что они «считают свинью нечистым животным, и это до такой степени, что, во-первых, если кто-нибудь, проходя, случайно прикоснется к свинье, даже своей одеждой, то сейчас же идет к реке и купается в ней; и, во-вторых, пастухи свиней, хотя и природные египтяне, суть единственные жители Египта, которые не могут входить в храм. И никто не выдает за них в замужество своих дочерей, и не берет себе их дочерей в жены, так что у пастухов свиней браки совершаются исключительно в их собственном сословии» (Ист XI:47). У иудеев свиноводством занимались только «низшие классы», и особенно те, которые были в более или менее близком общении с язычниками. Путешественники сообщают, что свиней много в указанной местности и в настоящее время, они пасутся там на воле и едят то, что придется, находясь в «диком состоянии». Свиньи были предметом и иудейской торговли.
Adam Clarke: Commentary on the Bible - 1831
8:30: A herd of many swine - These were in all probability Jewish property, and kept and used in express violation of the law of God; and therefore their destruction, in the next verse, was no more than a proper manifestation of the justice of God.
Albert Barnes: Notes on the Bible - 1834
8:30
A herd of many swine - The word "herd," here applied to swine, is now commonly given to "cattle." Formerly, it signified any collection of beasts, or even of people.
The number that composed this "herd" was 2, 000, Mar 5:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:30: an: Lev 11:7; Deu 14:8; Isa 65:3, Isa 65:4, Isa 66:3; Mar 5:11; Luk 8:32, Luk 15:15, Luk 15:16
Geneva 1599
8:30 And there was (f) a good way off from them an herd of many swine feeding.
(f) On a hill, as Mark and Luke witness: Now Gederah, as Josephus records, book seventeen chapter thirteen, lived after the order of the Greeks and therefore we must not be surprised if there were swine there.
John Gill
8:30 And there was a good way off from them,.... "Nigh unto the mountains", as Mark says, or "on the mountain", as Luke, bordering on the sea shore; so that though it was at some distance, yet within sight. The Vulgate Latin, and the Hebrew edition of Munster read, "not far off"; and the Persic version, "near them": which agree with the accounts of Mark and Luke, who say, that there were "there", or hard by, "an herd of many swine feeding". Since swine's flesh was forbidden the Jews to eat, Lev 11:7 it may be asked, how came it to pass, that there should be any number of these creatures, or that such a herd of them should be kept in the land of Israel? To which may be replied, that though the Jews might not eat swine's flesh, they were not forbid to bring them up; which they might do, in order to sell to the Gentiles, who dwelt among them; and particularly to the Romans, under whose government they now were, and with whom swine's flesh was in great esteem: but still a difficulty remains; for it was not only forbidden by the law of God to eat swine's flesh, but, by the Jewish canons, to bring them up, and make any advantage of them in any shape: their law was this, , "an Israelite might not bring up hogs in any place" (r): the reasons of this canon were many, partly because of the uncleanness of these creatures; hence one of their writers (s) observing, that next to those words, they "are unclean unto you", are, "and the swine", says, that this is to teach us, that "it is forbidden to bring up hogs"; and partly, because of the damage which these creatures do to other men's fields: hence (t).
"the wise men say, cursed is he that brings up dogs and hogs, , "because they do much hurt".''
But the chief reason given by the Gemafists (u) for this prohibition, was the fact following:
"When the Hasmonean family, or Maccabees, were at war with one another, Hyrcanus was within (Jerusalem), and Aristobulus without, and every day they let down to them money in a box; and they sent up to them the daily sacrifices: there was one old man who understood the wisdom of the Greeks, and he said unto them, as long as they employ themselves in the service (of God), they will not be delivered into your hands: on the morrow they let down their money, and they sent them up a hog; and when it came to the middle of the wall, he fixed his hoofs in the wall, and the land of Israel shook, &c. at that time they said, cursed be the man , "that breeds hogs"; and cursed is the man that teaches his son the learning of the Grecians.''
Before this time, it seems to have been lawful to bring them up, and trade with them: but now it was forbid, not only to breed them, but to receive any gain or profit by them; for this is another of their rules (w).
"It is forbidden to bring up a hog, in order to get any profit by his skin, or by his lard, or fat, to anoint with, or to light (lamps) with; yea, though it may fall to him by inheritance.''
And nothing was more infamous and reproachful among them, than a keeper of these creatures: when therefore they had a mind to cast contempt upon a man, they would call him (x), "a breeder of hogs", or (y), "a hog herd". But after all, it was only an Israelite that was forbid this; a stranger might bring them up, for this is one of their canons (z).
"A man may sell fetches to give to a stranger that breeds hogs, but to an Israelite it is forbidden to breed them.''
Yea, they say (a),
"If others breed them to anoint skins with their lard, or to sell them to an Israelite to anoint with them, it was lawful: all fat may be sold, which is not for eating.''
And so some cities are supposed to have hogs in them, concerning which they observe (b), that
"a city that has hogs in it, is free from the "mezuzah";''
the schedules which were fastened to the posts of doors and gates: but now supposing this herd of swine belonged to Jews in these parts, it may easily be accounted for; for since they lived among Heathens, they might not have so great a regard to the directions of their Rabbins; and especially, since it was so much for their profit and advantage, they might make no scruple to break through these ordinances. Though this herd of swine may well enough be thought to belong to the Gentiles, that dwelt in this country; since Gadara was a Grecian city, and then inhabited more by Syrians, than by Jews, as Josephus relates (c).
(r) Misn. Bava Kama, c. 7. sect. 7. Midrash Kohelet, fol. 77. 2. (s) Baal Hatturim, in Deut. xiv. 7, 8. (t) Maimon. Nezike Mammon, c. 5. sect. 9. (u) T. Bab. Bava Kama, fol. 82. 2. Menachot, fol. 64. 2. Sota, fol. 49. 2. (w) Tosaphot in Pesach, art. 62. (x) T. Hieros. Shekalim, fol. 47. 3. (y) lb. Trumot, fol. 46. 3. (z) Piske Tosaphot in Sabbat, art. 317. (a) Yom. Tob. & Ez. Chayim, in Misn. Bava Kama, c. 7. sect. 7. (b) Ib. art. 130. (c) De Bello Jud. l. 2. c. 33.
John Wesley
8:30 There was a herd of many swine - Which it was not lawful for the Jews to keep. Therefore our Lord both justly and mercifully permitted them to be destroyed.
8:318:31: Եւ դեւքն աղաչէին զնա եւ ասէին. Եթէ հանե՛ս զմեզ աստի, հրամա՛ն տուր մեզ երթալ յերամա՛կ խոզիցն։
31 Եւ դեւերը աղչում էին նրան ու ասում. «Թէ մեզ այստեղից հանես, մեզ թո՛յլ տուր գնալ խոզերի երամակը»
31 Դեւերը կ’աղաչէին իրեն ու կ’ըսէին. ‘Եթէ մեզ հանես, հրաման տուր մեզի որ երթանք խոզերուն երամակին մէջ մտնենք’։
Եւ դեւքն աղաչէին զնա եւ ասէին. Եթէ հանես զմեզ աստի, հրաման տուր մեզ երթալ յերամակ խոզիցն:

8:31: Եւ դեւքն աղաչէին զնա եւ ասէին. Եթէ հանե՛ս զմեզ աստի, հրամա՛ն տուր մեզ երթալ յերամա՛կ խոզիցն։
31 Եւ դեւերը աղչում էին նրան ու ասում. «Թէ մեզ այստեղից հանես, մեզ թո՛յլ տուր գնալ խոզերի երամակը»
31 Դեւերը կ’աղաչէին իրեն ու կ’ըսէին. ‘Եթէ մեզ հանես, հրաման տուր մեզի որ երթանք խոզերուն երամակին մէջ մտնենք’։
zohrab-1805▾ eastern-1994▾ western am▾
8:3131: И бесы просили Его: если выгонишь нас, то пошли нас в стадо свиней.
8:31  οἱ δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες, εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς τὴν ἀγέλην τῶν χοίρων.
8:31. οἱ (the-ones) δὲ (moreover) δαίμονες (daimons) παρεκάλουν (they-were-calling-beside-unto) αὐτὸν (to-it) λέγοντες ( forthing ,"Εἰ (If) ἐκβάλλεις (thou-casteth-out) ἡμᾶς, (to-us,"ἀπόστειλον (thou-should-have-set-off) ἡμᾶς (to-us) εἰς (into) τὴν (to-the-one) ἀγέλην (to-a-herd) τῶν (of-the-ones) χοίρων. (of-hogs)
8:31. daemones autem rogabant eum dicentes si eicis nos mitte nos in gregem porcorumAnd the devils besought him, saying: If thou cast us out hence, send us into the herd of swine.
31. And the devils besought him, saying, If thou cast us out, send us away into the herd of swine.
So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine:

31: И бесы просили Его: если выгонишь нас, то пошли нас в стадо свиней.
8:31  οἱ δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες, εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς τὴν ἀγέλην τῶν χοίρων.
8:31. daemones autem rogabant eum dicentes si eicis nos mitte nos in gregem porcorum
And the devils besought him, saying: If thou cast us out hence, send us into the herd of swine.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:31: Suffer us to go away - Επιτρεψον ημιν απελθειν: this is the common reading; but αποστειλον ημας, send us away, appears more likely to be genuine. This latter reading Griesbach has adopted, on the authority of three ancient MSS., the Coptic, Sahidic, Ethiopic, Syriac, all the Arabic, Saxon, most of the Itala, and the Vulgate. Send us away seems to express more fully the absolute power Jesus Christ had over them - permission alone was not sufficient; the very power by which they were to go away, must come from Christ himself! How vain was the boast of Satan, Mat 4:9, when we find he could not possess the body of one of the vilest animals that God has made, without immediate authority from the Most High! Since a demon cannot enter even into a swine without being sent by God himself, how little is the power or malice of any of them to be dreaded by those who have God for their portion and protector!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:31: Mar 5:7, Mar 5:12; Luk 8:30-33; Rev 12:12, Rev 20:1, Rev 20:2
John Gill
8:31 So the devils besought him, saying,.... All the devils, the whole legion of them, who perceiving that they must be obliged to go out of these men, and after they had earnestly entreated they might not be sent out of the country where they had long been, and had made themselves masters of the tempers, dispositions, and circumstances of the inhabitants, and so capable of doing the more mischief, begged hard,
if thou cast us out of these men, or "from hence", as the Vulgate Latin, the Ethiopic, and Munster's Hebrew Gospel read, or "out of our place", as the Persic; since we must depart, and cannot be allowed to enter into other men,
suffer us to go away into the herd of swine. This request shows the weakness of the infernal spirits, they are not able to do anything without leave, and the superior power of Christ over them, and their acknowledgment of it; as well as the wretched malignity of their nature, who must be doing mischief, if not to the bodies and souls of men, yet to their property and goods; and if they cannot vent their malice on rational creatures, are desirous of doing it on irrational ones. Many reasons have been thought of, why the devils should desire to go into the herd of swine; as because of the filthiness of these creatures, these impure spirits delighting in what is impure; or out of pure hatred to the inhabitants of this country, who, because they could no longer hurt their persons, would destroy their goods; or that by so doing, they might set the people against Christ, and so prevent his usefulness among them; which last seems to be the truest reason, and which end was answered.
John Wesley
8:31 He said, Go - A word of permission only, not command.
8:328:32: Եւ ասէ ցնոսա. Երթա՛յք։ Եւ նոքա ելեալ գնացին յերամա՛կն խոզից. եւ դիմեա՛ց ամենայն երամակն ՚ի դարէ՛ անտի ՚ի ծով, եւ մեռան ՚ի ջուրսն[142]։ [142] Ոմանք. Յերամակ խոզիցն... անտի ՚ի ծովն։
32 Եւ նա նրանց ասաց՝ գնացէ՛ք: Դեւերը դուրս ելնելով՝ գնացին խոզերի երամակ: Եւ ամբողջ երամակը դարաւանդից դիմեց դէպի ծով, ու ջրերի մէջ սատկեցին
32 Ըսաւ անոնց. «Գացէ՛ք»։ Անոնք ելան գացին խոզերուն երամակին մէջ մտան եւ ահա բոլոր երամակը գահավէժ տեղէն ծովը վազեցին ու ջուրերուն մէջ մեռան։
Եւ ասէ ցնոսա. Երթայք: Եւ նոքա ելեալ գնացին յերամակն խոզից. եւ դիմեաց ամենայն երամակն ի դարէ անտի ի ծով, եւ մեռան ի ջուրսն:

8:32: Եւ ասէ ցնոսա. Երթա՛յք։ Եւ նոքա ելեալ գնացին յերամա՛կն խոզից. եւ դիմեա՛ց ամենայն երամակն ՚ի դարէ՛ անտի ՚ի ծով, եւ մեռան ՚ի ջուրսն[142]։
[142] Ոմանք. Յերամակ խոզիցն... անտի ՚ի ծովն։
32 Եւ նա նրանց ասաց՝ գնացէ՛ք: Դեւերը դուրս ելնելով՝ գնացին խոզերի երամակ: Եւ ամբողջ երամակը դարաւանդից դիմեց դէպի ծով, ու ջրերի մէջ սատկեցին
32 Ըսաւ անոնց. «Գացէ՛ք»։ Անոնք ելան գացին խոզերուն երամակին մէջ մտան եւ ահա բոլոր երամակը գահավէժ տեղէն ծովը վազեցին ու ջուրերուն մէջ մեռան։
zohrab-1805▾ eastern-1994▾ western am▾
8:3232: И Он сказал им: идите. И они, выйдя, пошли в стадо свиное. И вот, всё стадо свиней бросилось с крутизны в море и погибло в воде.
8:32  καὶ εἶπεν αὐτοῖς, ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθον εἰς τοὺς χοίρους· καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς ὕδασιν.
8:32. καὶ (And) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ὑπάγετε. (Ye-should-lead-under) οἱ (The-ones) δὲ (moreover) ἐξελθόντες ( having-had-came-out ) ἀπῆλθαν (they-came-off) εἰς (into) τοὺς (to-the-ones) χοίρους: (to-hogs,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ὥρμησεν (it-corded-unto,"πᾶσα (all) ἡ (the-one) ἀγέλη (a-herd,"κατὰ (down) τοῦ (of-the-one) κρημνοῦ (of-a-precipice) εἰς (into) τὴν (to-the-one) θάλασσαν, (to-a-sea,"καὶ (and) ἀπέθανον (they-had-died-off) ἐν (in) τοῖς (unto-the-ones) ὕδασιν. (unto-waters)
8:32. et ait illis ite at illi exeuntes abierunt in porcos et ecce impetu abiit totus grex per praeceps in mare et mortui sunt in aquisAnd he said to them: Go. But they going out went into the swine, and behold the whole herd ran violently down a steep place into the sea: and they perished in the waters.
32. And he said unto them, Go. And they came out, and went into the swine: and behold, the whole herd rushed down the steep into the sea, and perished in the waters.
And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters:

32: И Он сказал им: идите. И они, выйдя, пошли в стадо свиное. И вот, всё стадо свиней бросилось с крутизны в море и погибло в воде.
8:32  καὶ εἶπεν αὐτοῖς, ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθον εἰς τοὺς χοίρους· καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς ὕδασιν.
8:32. et ait illis ite at illi exeuntes abierunt in porcos et ecce impetu abiit totus grex per praeceps in mare et mortui sunt in aquis
And he said to them: Go. But they going out went into the swine, and behold the whole herd ran violently down a steep place into the sea: and they perished in the waters.
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
32 (Мк V:13; Лк VIII:32, 33). Почему Христос дозволял демонам войти в свиней, когда они оставили людей? Отвечая на этот вопрос, Златоуст указывает на три причины позволения, данного Спасителем. Он сделал так не потому, чтобы Его убедили демоны, но имея в виду многое: во-первых, чтобы научить освобожденных от злых тиранов людей о величии вреда, который они наносили им; во-вторых, чтобы все научились, что демоны не осмелились бы войти в свиней без Его дозволения; в-третьих, что демоны поступили бы гораздо хуже с людьми, в которых находились, если бы по счастливой случайности они не избавились от них вследствие Божьего промышления. Ответ этот не решает дела по существу, потому что Христос мог бы научить людей всему этому и не прибегая к гибели всего стада. Но он — единственный, какой можно дать, не вдаваясь в какие-либо, слишком тонкие, рассуждения. Феофилакт замечает, что Христос хотел показать, какую горечь (pikrian) наносят демоны людям, и что если они имеют власть и никто им не мешает, то они поступают с людьми хуже, чем со свиньями. Христос оберегает бесноватых, чтобы демоны не убили их. Нужно заметить, что некоторые экзегеты стараются найти выход из затруднения, утверждая, что греческое слово epatreyen, встречающееся у Марка и Луки, не значит «позволил», а только «не препятствовал». Такое значение (concedo, sino) глагол действительно имеет, и таким образом в настоящем случае Христос не дал никакого положительного повеления. У Матфея употреблено слово upagete, которое, по-видимому, также не выражает положительного повеления. При размышлении об этом событии нельзя упускать из виду и того обстоятельства, что ради напечатления какой-нибудь нравственной истины, и в священном писании, и в самой жизни часто приносятся в жертву не только растения, животные, но и люди. Многократное истребление людей в Ветхом Завете не имело бы смысла, если бы каждый раз не выступала после этого какая-нибудь новая идея или нравственная истина, указывающая, с одной стороны, на уклонение от правильного порядка, а с другой — намечающая его. Жизнь и смерть, поэтому, далеко, по-видимому, не имеют такого значения в очах Божьих, какое они имеют для людей. Создавший жизнь может ее восстановить, и потому пользуется смертью для людского вразумления. Таким образом, вопрос в настоящем случае может быть только о том, какие нравственные уроки можно вывести из рассматриваемого факта, а не о том, почему он имел такой, а не иной вид. Первый нравственный урок заключается в том, что Бог любит больше людей, чем животных, а для демонов те и другие имеют одинаковое достоинство. Они с одинаковым удовольствием входят и в людей, и животных, чтобы только остаться в стране. Второй урок — о силе Божией, владеющей демонами.
Adam Clarke: Commentary on the Bible - 1831
8:32: They went into the herd of swine - Instead of την αγελην των χοιρων, the herd of swine, Griesbach reads τους χοιρους, the swine, on the authority of many MSS. and versions.
The whole herd of swine - Των χοιρων, of swine, is omitted by many MSS. and versions. See Griesbach, and see on Luk 8:20, etc.
Ran violently down a steep place, etc. - The prayer of these demons is heard and answered! Strange! But let it be noted, that God only hears demons and certain sinners when their prayer is the echo of his own justice. Here is an emblem of the final impenitence and ruin into which the swinish sinners, the habitually unpure, more commonly fall than other sinners. Christ permits the demons to do that in the swine which he did not permit them to do in the possessed, on purpose to show us what rage they would exercise on us if left to their liberty and malice. Many are the Divine favors which we do not consider, or know only in general. "But the owners of the swine lost their property." Yes; and learn from this of how small value temporal riches, are in the estimation of God. He suffers them to be lost, sometimes to disengage us from them through mercy; sometimes out of justice, to punish us for having acquired or preserved them either by covetousness or injustice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:32: Go: Kg1 22:22; Job 1:10-12, Job 2:3-6; Act 2:23, Act 4:28; Rev 20:7
the whole: Job 1:13-19, Job 2:7, Job 2:8; Mar 5:13; Luk 8:33
John Gill
8:32 And he said unto them, go, &c. He gave them leave, as God did to Satan, in the case of Job; for without divine permission, these evil spirits cannot do anything to the bodies, souls, or estates of men: they could not enter into the swine without leave, and much less do things of greater moment and consequence; and therefore are not to be feared, or dreaded by men, especially by the people of God. It may be asked, why did Christ suffer the devils to enter the herd of swine, and destroy them, which was a considerable loss to the proprietors? To which may be answered, that if the owners were Jews, and these creatures were brought up by them for food, it was a just punishment of their breach of the law of God; or if to be sold to others, for gain and filthy lucre's sake, it was a proper rebuke, both of the avarice and the contempt of the laws of their own country, which were made to be a hedge or fence for the law of God: or if they were Gentiles, this was suffered to show the malice of the evil spirits, under whose influence they were, and who would, if they had but leave, serve them as they did the swine; and to display the power of Christ over the devils, and his sovereign right to, and disposal of the goods and properties of men; and to evince the truth of the dispossession, and the greatness of the mercy the dispossessed shared in; and to spread the fame of the miracle the more.
And when they were come out of the men that had been possessed by them,
they went into the herd of swine; which shows the real existence of these spirits, the truth of possessions and dispossessions; and that by these devils cannot be meant the sins and corruptions of men's hearts, such as pride, covetousness, uncleanness, envy, malice, cruelty, &c. for these could never be said to enter into a herd of swine, or be the authors of their destruction:
and behold, the whole herd of swine, and which was a very large one, consisting of about two thousand,
ran violently down a steep place; a precipice of one of the rocks, by the sea side,
into the sea of "Tiberias", or lake of Genesareth, which were the same, and over which Christ had just now passed;
and perished in the waters of the sea, or lake, and not any other waters near Gadara, and afar off from hence.
8:338:33: Եւ խոզարածքն փախե՛ան, եւ երթեալ ՚ի քաղաքն պատմեցին զամենայն, եւ զի՛րս դիւահարացն։
33 Իսկ խոզարածները փախան եւ քաղաք գնալով՝ պատմեցին ամէն ինչ, նաեւ՝ դիւահարների դէպքը
33 Խոզարածներն ալ փախան եւ քաղաքը երթալով պատմեցին դիւահարներուն պատահած բաները։
Եւ խոզարածքն փախեան, եւ երթեալ ի քաղաքն պատմեցին զամենայն, եւ զիրս դիւահարացն:

8:33: Եւ խոզարածքն փախե՛ան, եւ երթեալ ՚ի քաղաքն պատմեցին զամենայն, եւ զի՛րս դիւահարացն։
33 Իսկ խոզարածները փախան եւ քաղաք գնալով՝ պատմեցին ամէն ինչ, նաեւ՝ դիւահարների դէպքը
33 Խոզարածներն ալ փախան եւ քաղաքը երթալով պատմեցին դիւահարներուն պատահած բաները։
zohrab-1805▾ eastern-1994▾ western am▾
8:3333: Пастухи же побежали и, придя в город, рассказали обо всем, и о том, что было с бесноватыми.
8:33  οἱ δὲ βόσκοντες ἔφυγον, καὶ ἀπελθόντες εἰς τὴν πόλιν ἀπήγγειλαν πάντα καὶ τὰ τῶν δαιμονιζομένων.
8:33. Οἱ (The-ones) δὲ (moreover) βόσκοντες ( pasturaging ) ἔφυγον, (they-had-fled,"καὶ (and) ἀπελθόντες ( having-had-came-off ) εἰς (into) τὴν (to-the-one) πόλιν (to-a-city) ἀπήγγειλαν (they-messaged-off) πάντα ( to-all ) καὶ (and) τὰ (to-the-ones) τῶν (of-the-ones) δαιμονιζομένων . ( of-being-daimoned-to )
8:33. pastores autem fugerunt et venientes in civitatem nuntiaverunt omnia et de his qui daemonia habuerantAnd they that kept them fled: and coming into the city, told every thing, and concerning them that had been possessed by the devils.
33. And they that fed them fled, and went away into the city, and told everything, and what was befallen to them that were possessed with devils.
And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils:

33: Пастухи же побежали и, придя в город, рассказали обо всем, и о том, что было с бесноватыми.
8:33  οἱ δὲ βόσκοντες ἔφυγον, καὶ ἀπελθόντες εἰς τὴν πόλιν ἀπήγγειλαν πάντα καὶ τὰ τῶν δαιμονιζομένων.
8:33. pastores autem fugerunt et venientes in civitatem nuntiaverunt omnia et de his qui daemonia habuerant
And they that kept them fled: and coming into the city, told every thing, and concerning them that had been possessed by the devils.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:33: And they that kept them fled - Terrified at what had happened to the swine.
Albert Barnes: Notes on the Bible - 1834
8:33
They that kept them fled - These swine were doubtless owned by the inhabitants of the country.
Whether they were Jews or Gentiles is not certainly known. It was not properly in the territory of Judea; but, as it was on its borders, it is probable that the inhabitants were a mixture of Jews and Gentiles. Swine were to Jews unclean animals, and it was unlawful for Jews to eat them, Lev 11:7. They were forbidden by their own laws to keep them, even for the purpose of traffic. Either, therefore, they had expressly violated the law, or these swine were owned by the Gentiles.
The keepers fled in consternation. They were amazed at the power of Jesus. Perhaps they feared a further destruction of property; or, more likely they were acquainted with the laws of the Jews, and regarded this as a judgment of heaven for keeping forbidden animals, and for tempting the Jews to violate the commands of God.
This is the only one of our Saviour's miracles, except the case of the fig-tree that he cursed Mat 21:18-20, in which he caused any destruction of property. It is a striking proof of his benevolence, that his miracles tended directly to the comfort of mankind. It was a proof of goodness added to the direct purpose for which his miracles were performed. That purpose was to confirm his divine mission; and it might have been as fully done by splitting rocks, or removing mountains, or causing water to run up steep hills, as by any other display of power. He chose to exhibit the proof of his divine power, however, in such a way as to benefit mankind.
Infidels have objected to this whole narrative. They have said that this was a wanton and unauthorized violation of private rights in the destruction of property. They have said, also, that the account of devils going into swine, and destroying them, was ridiculous. In regard to these objections the narrative is easily vindicated.
1. If Christ, as the Bible declares, is divine as well as human - God as well as man - then he had an original right to that and all other property, and might dispose of it as he pleased, Psa 50:10-12. If God had destroyed the herd of swine by pestilence or by lightning, by an inundation or by an earthquake, neither the owners or anyone else would have had reason to complain. No one now feels that he has a right to complain if God destroys a thousand times the amount of this property by overturning a city by an earthquake. Why, then, should complaints be brought against him if he should do the same thing in another way?
2. If this property was held "by the Jews," it was a violation of their law, and it was right that they should suffer the loss; if "by the Gentiles," it was known also to be a violation of the law of the people among whom they lived; a temptation and a snare to them; an abomination in their sight; and it was proper that the nuisance should be removed.
3. The cure of two men, one of whom was probably a man of distinction and property, was of far more consequence than the amount of property destroyed. To restore a "deranged" man now would be an act for which "property" could not compensate, and which could not be measured in value by any pecuniary consideration. But,
4. Jesus was not at all answerable for this destruction of property. He did not "command," he only "suffered" or "permitted" the devils to go into the swine. He commanded them merely to "come out of the magi." They originated the purpose of destroying the property, doubtless for the sake of doing as much mischief as possible, and of destroying the effect of the miracle of Christ. In this they seem to have had most disastrous success, and they only are responsible.
5. If it should be said that Christ permitted this, when he might have pRev_ented it, it may be replied that the difficulty does not stop there. He permits all the evil that exists, when he might pRev_ent it. He permits men to do much evil, when he might pRev_ent it. He permits one bad man to injure the person and property of another bad man. He permits the bad to injure the good. He often permits a wicked man to fire a city, or to plunder a dwelling, or to rob a traveler, destroying property of many times the amount that was lost on this occasion. Why is it any more absurd to suffer a wicked spirit to do injury than a wicked man? or to suffer a "legion of devils" to destroy a herd of swine, than for "legions of men" to desolate nations, and cover fields and towns with ruin and slaughter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:33: Mar 5:14-16; Luk 8:34-36; Act 19:15-17
John Gill
8:33 And they that kept them fled,.... The hog herds, men of very low life, and whose employment was very infamous and reproachful, as has been observed. These, amazed at what they had seen, distressed with the loss of the swine, and so of their employment, and frightened also lest they should incur the blame and displeasure of their masters, ran away in great haste, fear, and astonishment;
and went their way into the city; either of Gergesa, or Gadara. Mark and Luke say, they "went and told it in the city, and in the country": in their fright and distress, some ran one way, and some another; some went into the city, others into the country, and so spread the affair far and near, and the fame of Christ, which was designed by this miracle;
and told everything they saw and heard; how the devils entered into the swine, and they ran headlong into the sea, and were drowned: this they told first, as being done last, and with which they were most affected, and what chiefly concerned their employers; and after they had told every circumstance of the affair, next they gave a narrative of
what was befallen to the possessed of the devils, and which was the occasion of the loss of their swine; how subject the devils, that were in them, were to Christ; how easily he dispossessed them by a word of command; how they entreated they might have leave to go into the herd of swine, which was granted; and how perfectly whole, and in health, both in body and mind, the men were.
8:348:34: Եւ ահա ամենայն քաղաքն ե՛լ ընդ առաջ Յիսուսի. իբրեւ տեսին զնա՝ աղաչեցին զի գնասցէ՛ ՚ի սահմանաց նոցա[143]։[143] Ոսկան. Աղաչէին զի գնասցէ։
34 Եւ ահա ամբողջ քաղաքը Յիսուսին ընդառաջ ելաւ. երբ նրան տեսան, աղաչեցին, որ իրենց սահմաններից հեռու գնայ:
34 Ուստի բոլոր քաղաքը Յիսուսի դէմը ելաւ ու երբ տեսան զանիկա, աղաչեցին որ իրենց սահմաններէն երթայ։
Եւ ահա ամենայն քաղաքն ել ընդ առաջ Յիսուսի. իբրեւ տեսին զնա, աղաչեցին զի գնասցէ ի սահմանաց նոցա:

8:34: Եւ ահա ամենայն քաղաքն ե՛լ ընդ առաջ Յիսուսի. իբրեւ տեսին զնա՝ աղաչեցին զի գնասցէ՛ ՚ի սահմանաց նոցա[143]։
[143] Ոսկան. Աղաչէին զի գնասցէ։
34 Եւ ահա ամբողջ քաղաքը Յիսուսին ընդառաջ ելաւ. երբ նրան տեսան, աղաչեցին, որ իրենց սահմաններից հեռու գնայ:
34 Ուստի բոլոր քաղաքը Յիսուսի դէմը ելաւ ու երբ տեսան զանիկա, աղաչեցին որ իրենց սահմաններէն երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:3434: И вот, весь город вышел навстречу Иисусу; и, увидев Его, просили, чтобы Он отошел от пределов их.
8:34  καὶ ἰδοὺ πᾶσα ἡ πόλις ἐξῆλθεν εἰς ὑπάντησιν τῶ ἰησοῦ, καὶ ἰδόντες αὐτὸν παρεκάλεσαν ὅπως μεταβῇ ἀπὸ τῶν ὁρίων αὐτῶν.
8:34. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"πᾶσα (all) ἡ (the-one) πόλις (a-city) ἐξῆλθεν (it-had-came-out) εἰς (into) ὑπάντησιν (to-an-ever-a-oneing-under) τῷ (unto-the-one) Ἰησοῦ, (unto-an-Iesous,"καὶ (and) ἰδόντες ( having-had-seen ) αὐτὸν (to-it) παρεκάλεσαν (they-called-beside-unto) ὅπως (unto-which-whither) μεταβῇ (it-might-have-had-stepped-with) ἀπὸ (off) τῶν (of-the-ones) ὁρίων (of-boundlets) αὐτῶν. (of-them)
8:34. et ecce tota civitas exiit obviam Iesu et viso eo rogabant ut transiret a finibus eorumAnd behold the whole city went out to meet Jesus, and when they saw him, they besought him that he would depart from their coast.
34. And behold, all the city came out to meet Jesus: and when they saw him, they besought that he would depart from their borders.
And, behold, the whole city came out to meet Jesus: and when they saw him, they besought [him] that he would depart out of their coasts:

34: И вот, весь город вышел навстречу Иисусу; и, увидев Его, просили, чтобы Он отошел от пределов их.
8:34  καὶ ἰδοὺ πᾶσα ἡ πόλις ἐξῆλθεν εἰς ὑπάντησιν τῶ ἰησοῦ, καὶ ἰδόντες αὐτὸν παρεκάλεσαν ὅπως μεταβῇ ἀπὸ τῶν ὁρίων αὐτῶν.
8:34. et ecce tota civitas exiit obviam Iesu et viso eo rogabant ut transiret a finibus eorum
And behold the whole city went out to meet Jesus, and when they saw him, they besought him that he would depart from their coast.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34 (Мк V:14–20; Лк VIII:35–39). «Заметь», говорит Златоуст, «кротость Иисуса Христа, соединенную с могуществом. Когда жители той страны, столь облагодетельствованные Им, принуждали Его удалиться, то Он без сопротивления удалился и оставил показавших себя недостойными Его учения, дав им наставниками освобожденных от демонов и — пасших свиней, чтобы узнали от них о всем случившемся».
Adam Clarke: Commentary on the Bible - 1831
8:34: The whole city came out - Probably with the intention to destroy Jesus for having destroyed their swine; but, having seen him, they were awed by his presence; and only besought him to depart from their borders. Many rather chose to lose Jesus Christ than those temporal goods by which they gratify their passions at the expense of their souls. They love even their swine better than their salvation.
Certain doctors in both sciences, divinity and physic, gravely tell us that these demoniacs were only common madmen, and that the disease was supposed, by the superstitious Jews, to be occasioned by demons. But, with due deference to great characters, may not a plain man be permitted to ask, by what figure of speech can it be said that "two diseases besought - went out - filled a herd of swine - rushed down a precipice?" etc. What silly trifling is this! Some people's creeds will neither permit God nor the devil to work; and, in several respects, hardly to exist. For he who denies Divine inspiration, will scarcely acknowledge diabolic influence. See the note on Mat 8:16, and see on Luk 7:21 (note).
It is said, The whole city came out to meet Jesus. This means no more than all the inhabitants of that place, which, most probably, was no more than a small country village; or perhaps but a few houses. I have observed that the inhabitants of the Zetland Isles, in the North Seas, denominate any collection of houses a town, even where there are but three or four: and thus I think that the Jews denominated their villages, often calling them cities.
Albert Barnes: Notes on the Bible - 1834
8:34
The whole city came out - The people of the city probably came with a view of arresting him for the injury done to the property; but, seeing him, and being awed by his presence, they only besought him to leave them.
Out of their coasts - Out of their country.
This shows:
1. That the design of Satan is to prejudice people against the Saviour, and even to make what Christ does an occasion why they should desire him t leave them.
2. The power of avarice. These people preferred their property to the Saviour. They loved it so much that they were blind to the evidence of the miracle, and to the good he had done to the miserable people whom he had healed.
It is no uncommon thing for people to love the world so much; to love property - even like that owned by the people of Gadara so much as to see no beauty in religion and no excellence in the Saviour; and, rather than part with it, to beseech Jesus to withdraw from them. The most grovelling employment, the most abandoned sins, the most loathsome vices, are often loved more than the presence of Jesus, and more than all the blessings of his salvation.
Remarks On Matthew 8
1. The leprosy, the disease mentioned in this chapter, is a suitable representation of the nature of sin. Like that, sin is loathsome; it is deep fixed in the frame; penetrating every part of the system; working its way to the surface imperceptibly, but surely; loosing the joints, and consuming the sinews of moral action; and adhering to the system until it terminates in eternal death. It goes down from age to age. It shuts out men from the society of the pure in heaven; nor can man be admitted there until God has cleansed the soul by his Spirit, and man is made pure and whole.
2. The case of the centurion is a strong instance of the nature and value of humility, Mat 8:5-10. He sustained a fair character, and had done much for the Jews. Yet he had no exalted conception of himself. Compared with the Saviour, he felt that he was unworthy that he should come to his dwelling. So feels every humble soul. "Humility is an estimate of ourselves as we are." It is a willingness to be known, and talked of, and treated just according to truth. It is a view of ourselves as lost, poor, and wandering creatures. Compared with other people with angels, with Jesus, and with God - it is a feeling by which we regard ourselves as unworthy of notice. It is a readiness to occupy our appropriate station in the universe, and to put on humbleness of mind as our proper array, Pe1 5:5.
3. We have in the case of the centurion an equally beautiful exhibition of "faith." He had unwavering confidence in the power of Jesus. He did not doubt at all that he was able to do for him just what he "needed, and what he wished him to do." This is faith; and every man who has this "trust" or confidence in Christ for salvation, has "saving faith."
4. Humility and faith are always connected. The one prepares the mind for the other. Having a deep sense of our weakness and unworthiness, we are prepared to look to Him who has strength. Faith also produces humility. Jesus was humble; and believing on him, we catch his spirit and learn of him, Mat 11:28-30. Compared with him, we see our unworthiness. Seeing his "strength," we see our "feebleness;" seeing "his" strength exerted to save creatures impure and ungrateful as we are, we sink away into an increased sense of our unfitness for his favor.
5. We see the compassion and kindness of Jesus, Mat 8:16-17. He has borne "our" heavy griefs. He provides comfort for us in sickness and sustains us in dying. But for his merciful arm, we should sink; and dying, we should die without hope. But:
"Jesus can make a dying bed
Feel soft as downy pillows are;
While on his breast we lean our head,
And breathe our life out sweetly there."
6. We are forcibly struck with his condescension, Mat 8:19-20. People of wickedness and crime dwell in splendid mansions, and stretch themselves on couches of ease; when afflicted, they recline on beds of down; but Jesus had no home and no pillow. The birds that fill the air with music and warble in the groves, nay, the very foxes, have homes and a shelter from the storms and elements; but He that made them, clothed in human flesh, was a wanderer, and had nowhere to lay his head. His sorrows he bore alone; his dwelling was in the mountains. In the palaces of the people for whom he toiled, and for whom he was about to bleed on a cross, he found no home and no sympathy. Surely this was compassion worthy of a God.
7. It is no disgrace to be poor. The Son of God was poor, and it is no dishonor to be like him. If our Maker, then, has cast our lot in poverty; if he takes away by sickness or calamity the fruits of our toils; if he clothes us in homely and coarse apparel; if he bids the winds of heaven to howl around our open and lonely dwellings, let us remember that the Redeemer of mankind trod the same humble path, and that it can be no dishonor to be likened to him who was the beloved Son of God.
8. We should be willing to embrace the gospel without hope of earthly reward, Mat 8:19-23. Religion promises no earthly honors or wealth. It bids its disciples to look beyond the grave for its highest rewards. It requires people to love religion "for its own sake;" to love the Saviour, even when poor, and cast out, and suffering, "because he is worthy of love;" and to be willing to forsake all the allurements which the world holds out to us for the sake of the purity and peace of the gospel.
9. We learn the necessity of forsaking all for the sake of the gospel. Our first duty is to God, our Creator and Saviour; our second, to friends, to our relations, and to our country, Mat 8:22. When God commands we must follow him, nor should any consideration of ease, or safety, or imaginary duty deter us. To us it is of no consequence what people say or think of us. Let the will of God be prayerfully ascertained, and then let it be done though it carry us through ridicule and flames.
10. Jesus can preserve us in the time of danger, Mat 8:23-27. He hushed the storm and his disciples were safe. His life was also in danger with theirs. Had the ship sunk, without a miracle he would have perished with them. So in every storm of trial or persecution, in every heaving sea of calamity, he is united to his followers. His interest and theirs is the same. He feels for them, he is touched with their infirmities, and he will sustain them. Because I live, says he, ye shall live also. Never, never, then, shall man or devil pluck one of his faithful followers from his hand, Joh 10:27-28.
11. All that can disturb or injure us is under the control of the Christian's Friend, Mat 8:28-32. The very inhabitants of hell are bound, and beyond his permission they can never injure us. In spite, then, of all the malice of malignant beings, the friends of Jesus are safe.
12. It is no uncommon thing for people to desire Jesus to depart from them, Mat 8:34. Though he is ready to confer on them important favors, yet they hold His favors to be of far less consequence than some unimportant earthly possession. Sinners never love him, and always wish him away from their dwellings.
13. It is no uncommon thing for Jesus to take people at their word, and leave them. He gives them over to worldly thoughts and pursuits; he suffers them to sink into crime, and they perish foRev_er. Alas, how many are there, like the dwellers in the country of the Gergesenes, that ask him to depart; that see him go without a sigh; and that never, never again behold him coming to bless them with salvation!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:34: they besought: Mat 8:29; Deu 5:25; Sa1 16:4; Kg1 17:18, Kg1 18:17; Job 21:14, Job 22:17; Mar 5:17, Mar 5:18; Luk 5:8, Luk 8:28, Luk 8:37-39; Act 16:39
Geneva 1599
8:34 And, behold, the whole city came out to meet Jesus: and when they saw him, they besought [him] that he would (g) depart out of their coasts.
(g) Where men live as swine, there Christ does not abide, but demons.
John Gill
8:34 And behold, the whole city,.... The inhabitants of it, not every individual person, but the greater number of them, or, at least, a very great number of them. Luke says, "the whole multitude of the country of the Gadarenes round about": for as the news was carried both into the city and country, great numbers flocked from all parts,
and came out to meet Jesus: not out of any love and respect to him, and in order to invite him, and conduct him into their city, and there receive him kindly, and treat him with due honour and reverence; but either out of curiosity to see such an extraordinary person, which, doubtless, was the case of many; or, else being terrified at the report concerning him, and distressed with their present loss, which was the case of others, went out to prevent his coming any further, lest they should suffer something worse: accordingly,
when they saw him, they besought him that he would depart out of their coasts; which was done not as though they thought themselves unworthy the presence of so great a person, as did the "centurion", in the former part of this "chapter", or, as Peter, when he said, "depart from me, I am a sinful man"; but as fearing, lest some greater punishment should be inflicted on them for their sins, of which they were conscious; and therefore make no complaint of any injustice being done them by the loss of their swine; though these they preferred to the presence of Christ, and even to any cures wrought, or which might have been wrought, either upon the bodies, or souls of men.
John Wesley
8:34 They besought him to depart out of their coasts - They loved their swine so much better than their souls! How many are of the same mind!