Ղուկաս / Luke - 14 |

Text:
< PreviousՂուկաս - 14 Luke - 14Next >


tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The cure which our Lord Jesus wrought upon a man that had the dropsy, on the sabbath day, and his justifying himself therein against those who were offended at his doing it on that day, ver. 1-6. II. A lesson of humility gives to those who were ambitious of the highest rooms, ver. 7-11. III. A lesson of charity to those who feasted the rich, and did not feed the poor, ver. 12-14. IV. The success of the gospel not foretold in the parable of the guests invited to a feast, signifying the rejection of the Jews and all others that set their hearts upon this world, and the entertainment of the Gentiles and all others that come to be filled with Christ, ver. 15-24. V. The great law of discipleship laid down, with a caution to all that will be Christ's disciples to undertake it deliberately and with consideration, and particularly to ministers, to retain their savour, ver. 25-35.
Adam Clarke: Commentary on the Bible - 1831
Christ heals a man ill of the dropsy, on a Sabbath day, Luk 14:1-6. He inculcates humility by a parable, Luk 14:7-11. The poor to be fed, and not the rich, Luk 14:12-14. The parable of the great supper, Luk 14:15-24. How men must become disciples of Christ, Luk 14:25-27. The parable of the prudent builder, who estimates the cost before he commences his work, Luk 14:28-30. And of the provident king, Luk 14:31, Luk 14:32. The use of these parables, Luk 14:33. The utility of salt while in its strength and perfection; and its total uselessness when it has lost its savor; Luk 14:34, Luk 14:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 14:1, Christ heals the dropsy on the sabbath; Luk 14:7, teaches humility; Luk 14:12, to feast the poor; Luk 14:15, under the parable of the great supper, shows how worldly minded men, who contemn the word of God, shall be shut out of heaven; Luk 14:25, Those who will be his disciples, to bear their cross must make their accounts beforehand, lest with shame they Rev_olt from him afterward; Luk 14:34, and become altogether unprofitable, like salt that has lost its savour.
14:114:1: Եւ եղեւ ՚ի մտանելն նորա ՚ի տո՛ւն ուրումն իշխանա՛ցն փարիսեցւոց ՚ի շաբաթու՝ ուտել հա՛ց. եւ նոքա սպասէին նմա[1331]։ [1331] Ոմանք. ՚Ի մտանել նրա ՚ի տուն որումն։
1 Երբ մի շաբաթ օր նա մտաւ փարիսեցիների իշխանաւորներից մէկի տունը հաց ուտելու, նրանք դիտում էին նրան:
14 Յիսուս շաբաթ օր մը փարիսեցիներուն գլխաւորներէն մէկուն տունը մտաւ հաց ուտելու, ուր անոնք իրեն կը սպասէին։
Եւ եղեւ ի մտանելն նորա ի տուն ուրումն իշխանացն փարիսեցւոց ի շաբաթու ուտել հաց, եւ նոքա սպասէին նմա:

14:1: Եւ եղեւ ՚ի մտանելն նորա ՚ի տո՛ւն ուրումն իշխանա՛ցն փարիսեցւոց ՚ի շաբաթու՝ ուտել հա՛ց. եւ նոքա սպասէին նմա[1331]։
[1331] Ոմանք. ՚Ի մտանել նրա ՚ի տուն որումն։
1 Երբ մի շաբաթ օր նա մտաւ փարիսեցիների իշխանաւորներից մէկի տունը հաց ուտելու, նրանք դիտում էին նրան:
14 Յիսուս շաբաթ օր մը փարիսեցիներուն գլխաւորներէն մէկուն տունը մտաւ հաց ուտելու, ուր անոնք իրեն կը սպասէին։
zohrab-1805▾ eastern-1994▾ western am▾
14:11: Случилось Ему в субботу придти в дом одного из начальников фарисейских вкусить хлеба, и они наблюдали за Ним.
14:1  καὶ ἐγένετο ἐν τῶ ἐλθεῖν αὐτὸν εἰς οἶκόν τινος τῶν ἀρχόντων [τῶν] φαρισαίων σαββάτῳ φαγεῖν ἄρτον καὶ αὐτοὶ ἦσαν παρατηρούμενοι αὐτόν.
14:1. Καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) ἐλθεῖν (to-have-had-came) αὐτὸν (to-it) εἰς (into) οἶκόν (to-a-house) τινος (of-a-one) τῶν (of-the-ones) ἀρχόντων (of-firstings) [τῶν] "[of-the-ones]" Φαρισαίων ( of-Faris-belonged ) σαββάτῳ (unto-a-sabbath) φαγεῖν (to-have-had-devoured) ἄρτον (to-a-loaf) καὶ (and) αὐτοὶ (them) ἦσαν (they-were) παρατηρούμενοι ( keeping-beside-unto ) αὐτόν. (to-it)
14:1. et factum est cum intraret in domum cuiusdam principis Pharisaeorum sabbato manducare panem et ipsi observabant eumAnd it came to pass, when Jesus went into the house of one of the Pharisees, on the sabbath day, that they watched him.
1. And it came to pass, when he went into the house of one of the rulers of the Pharisees on a sabbath to eat bread, that they were watching him.
14:1. And it happened that, when Jesus entered the house of a certain leader of the Pharisees on the Sabbath to eat bread, they were observing him.
14:1. And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.
And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him:

1: Случилось Ему в субботу придти в дом одного из начальников фарисейских вкусить хлеба, и они наблюдали за Ним.
14:1  καὶ ἐγένετο ἐν τῶ ἐλθεῖν αὐτὸν εἰς οἶκόν τινος τῶν ἀρχόντων [τῶν] φαρισαίων σαββάτῳ φαγεῖν ἄρτον καὶ αὐτοὶ ἦσαν παρατηρούμενοι αὐτόν.
14:1. et factum est cum intraret in domum cuiusdam principis Pharisaeorum sabbato manducare panem et ipsi observabant eum
And it came to pass, when Jesus went into the house of one of the Pharisees, on the sabbath day, that they watched him.
14:1. And it happened that, when Jesus entered the house of a certain leader of the Pharisees on the Sabbath to eat bread, they were observing him.
14:1. And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
1: Рассказ о пребывании Господа у одного фарисея находится только у ев. Луки. - Из начальников фарисейских, - т. е. из представителей фарисейства, какими были, напр., Гиллел, Гамалиил. - Вкусить хлеба - см. Мф XV, 2. - И они (kai autoi), - т. е. а они, фарисеи, с своей стороны... - Наблюдали за Ним, - т. е. ожидали случая обличить Его в нарушении субботы (ср. Мк III, 2).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him. 2 And, behold, there was a certain man before him which had the dropsy. 3 And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day? 4 And they held their peace. And he took him, and healed him, and let him go; 5 And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? 6 And they could not answer him again to these things.

In this passage of story we find,

I. That the Son of man came eating and drinking, conversing familiarly with all sorts of people; not declining the society of publicans, though they were of ill fame, nor of Pharisees, though they bore him ill will, but accepting the friendly invitations both of the one and the other, that, if possible, he might do good to both. Here he went into the house of one of the chief Pharisees, a ruler, it may be, and a magistrate in his country, to eat bread on the sabbath day, v. 1. See how favourable God is to us, that he allows us time, even on his own day, for bodily refreshments; and how careful we should be not to abuse that liberty, or turn it into licentiousness. Christ went only to eat bread, to take such refreshment as was necessary on the sabbath day. Our sabbath meals must, with a particular care, be guarded against all manner of excess. On sabbath days we must do as Moses and Jethro did, eat bread before God (Exod. xviii. 12), and, as is said of the primitive Christians, on the Lord's day, must eat and drink as those that must pray again before we go to rest, that we may not be unfit for that.

II. That he went about doing good. Wherever he came he sought opportunities to do good, and not only improved those that fell in his way. Here was a certain man before him who had the dropsy, v. 2. We do not find that he offered himself, or that his friends offered him to be Christ's patient, but Christ prevented him with the blessings of his goodness, and before he called he answered him. Note, It is a happy thing to be where Christ is, to be present before him, though we be not presented to him. This man had the dropsy, it is probable, in a high degree, and appeared much swoln with it; probably he was some relation of the Pharisee's, that now lodged in his house, which is more likely than that he should be an invited guest at the table.

III. That he endured the contradiction of sinners against himself: They watched him, v. 1. The Pharisee that invited him, it should seem, did it with a design to pick some quarrel with him; if it were so, Christ knew it, and yet went, for he knew himself a match for the most subtle of them, and knew how to order his steps with an eye to his observers. Those that are watched had need to be wary. It is, as Dr. Hammond observes, contrary to all laws of hospitality to seek advantage against one that you invited to be your guest, for such a one you have taken under your protection. These lawyers and Pharisees, like the fowler that lies in wait to ensnare the birds, held their peace, and acted very silently. When Christ asked them whether they thought it lawful to heal on the sabbath day (and herein he is said to answer them, for it was an answer to their thoughts, and thoughts are words to Jesus Christ), they would say neither yea nor nay, for their design was to inform against him, not to be informed by him. They would not say it was lawful to heal, for then they would preclude themselves from imputing it to him as a crime; and yet the thing was so plain and self-evident that they could not for shame say it was not lawful. Note, Good men have often been persecuted for doing that which even their persecutors, if they would but give their consciences leave to speak out, could not but own to be lawful and good. Many a good work Christ did, for which they cast stones at him and his name.

IV. That Christ would not be hindered from doing good by the opposition and contradiction of sinners. He took him, and healed him, and let him go, v. 4. Perhaps he took him aside into another room, and healed him there, because he would neither proclaim himself, such was his humility, nor provoke his adversaries, such was his wisdom, his meekness of wisdom. Note, Though we must not be driven off from our duty by the malice of our enemies, yet we should order the circumstances of it so as to make it the least offensive. Or, He took him, that is, he laid hands on him, to cure him; epilabomenos, complexus--he embraced him, took him in his arms, big and unwieldy as he was (for so dropsical people generally are), and reduced him to shape. The cure of a dropsy, as much as any disease, one would think, should be gradual; yet Christ cured even that disease, perfectly cured it, in a moment. He then let him go, lest the Pharisees should fall upon him for being healed, though he was purely passive; for what absurdities would not such men as they were be guilty of?

V. That our Lord Jesus did nothing but what he could justify, to the conviction and confusion of those that quarrelled with him, v. 5, 6. He still answered their thoughts, and made them hold their peace for shame who before held their peace for subtlety, by an appeal to their own practice, as he had been used to do upon such occasions, that he might show them how in condemning him they condemned themselves: which of you shall have an ass or an ox fallen into a pit, by accident, and will not pull him out on the sabbath day, and that straightway, not deferring it till the sabbath be over, lest it perish? Observe, It is not so much out of compassion to the poor creature that they do it as a concern for their own interest. It is their own ox, and their own ass, that is worth money, and they will dispense with the law of the sabbath for the saving of. Now this was an evidence of their hypocrisy, and that it was not out of any real regard to the sabbath that they found fault with Christ for healing on the sabbath day (that was only the pretence), but really because they were angry at the miraculous good works which Christ wrought, and the proof he thereby gave of his divine mission, and the interest he thereby gained among the people. Many can easily dispense with that, for their own interest, which they cannot dispense with for God's glory and the good of their brethren. This question silenced them: They could not answer him again to these things, v. 6. Christ will be justified when he speaks, and every mouth must be stopped before him.
Adam Clarke: Commentary on the Bible - 1831
14:1: Chief Pharisees - Or, one of the rulers of the Pharisees. A man who was of the sect of the Pharisees, and one of the rulers of the people.
To eat bread on the Sabbath day - But why is it that there should be an invitation or dinner given on the Sabbath day? Answer: The Jews purchased and prepared the best viands they could procure for the Sabbath day, in order to do it honor. See several proofs in Lightfoot. As the Sabbath is intended for the benefit both of the body and soul of man, it should not be a day of austerity or fasting, especially among the laboring poor. The most wholesome and nutritive food should be then procured if possible; that both body and soul may feel the influence of this Divine appointment, and give God the glory of his grace. On this blessed day, let every man eat his bread with gladness and singleness of heart, praising God. In doing this, surely there is no reason that a man should feed himself without fear. If the Sabbath be a festival, let it be observed unto the Lord; and let no unnecessary acts be done; and avoid that bane of religious solemnity, giving and receiving visits on the Lord's day.
They watched him - Or, were maliciously watching, παρατηρουμενοι - from παρα, intens. or denoting ill, and τηρεω, to observe, watch. Raphelius, on Mar 3:2, has proved from a variety of authorities that this is a frequent meaning of the word: - clam et insidiose observare, quid alter agat - to observe privately and insidiously what another does. The context plainly proves that this is the sense in which it is to be taken here. The conduct of this Pharisee was most execrable. Professing friendship and affection, he invited our blessed Lord to his table, merely that he might have a more favorable opportunity of watching his conduct, that he might accuse him, and take away his life. In eating and drinking, people feel generally less restraint than at other times, and are apt to converse more freely. The man who can take such an advantage over one of his own guests must have a baseness of soul, and a fellness of malice, of which, we would have thought, for the honor of human nature, that devils alone were capable. Among the Turks, if a man only taste salt with another, he holds himself bound, in the most solemn manner, never to do that person any injury. I shall make no apology for inserting the following anecdote.
A public robber in Persia, known by the name of Yacoub, ibn Leits Saffer, broke open the treasury of Dirhem, the governor of Sistan. Notwithstanding the obscurity of the place, he observed, in walking forward, something that sparkled a little: supposing it to be some precious stones, he put his hand on the place, and taking up something, touched it with his tongue, and found it to be salt. He immediately left the treasury, without taking the smallest article with him! The governor finding in the morning that the treasury had been broken open, and that nothing was carried off, ordered it to be published, that "Whoever the robber was who had broke open the treasury, if he declared himself, he should be freely pardoned, and that he should not only receive no injury, but should be received into the good graces of the governor." Confiding in the promise of Dirhem, Yacoub appeared. The governor asked; How it came to pass that, after having broken open the treasury, he took nothing away? Yacoub related the affair as it happened, and added, "I believed that I was become your Friend in eating of your Salt, and that the Laws of that friendship would not permit me to touch any thing that appertained to you." D'Herbelot. Bib. Orient. p. 415. How base must that man be, who professes Christianity, and yet makes his own table a snare for his friend!
Albert Barnes: Notes on the Bible - 1834
14:1: It came to pass - It so happened or occurred.
As he went ... - It is probable that he was invited to go, being in the neighborhood Luk 14:12; and it is also probable that the Pharisee invited him for the purpose of getting him to say something that would involve him in difficulty.
One of the chief Pharisees - One of the Pharisees who were "rulers," or members of the great council or the Sanhedrin. See the notes at Mat 5:22. It does not mean that he was the head of the "sect" of the Pharisees, but one of those who happened to be a member of the Sanhedrin. He was, therefore, a man of influence and reputation.
To eat bread - To dine. To partake of the hospitalities of his house.
On the sabbath-day - It may seem strange that our Saviour should have gone to dine with a man who was a stranger on the Sabbath; but we are to remember:
1. That he was traveling, having no home of his own, and that it was no more improper to go there than to any other place.
2. That he did not go there for the purpose of feasting and amusement, but to do good.
3. That as several of that class of persons were together, it gave him an opportunity to address them on the subject of religion, and to reprove their vices.
If, therefore, the example of Jesus should be pled to authorize accepting an invitation to dine on the Sabbath, it should be pled just as it was. If we can go "just as he did," it is right. If when away from home; if we go to do good; if we make it an occasion to discourse on the subject of religion and to persuade people to repent, then it is not improper. Farther than this we cannot plead the example of Christ. And surely this should be the last instance in the world to be adduced to justify dinner-parties, and scenes of riot and gluttony on the Sabbath.
They watched him - They malignantly fixed their eyes on him, to see if he did anything on which they could lay hold to accuse him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: as: Luk 7:34-36, Luk 11:37; Co1 9:19-22
chief: Joh 3:1; Act 5:34
they: Luk 6:7, Luk 11:53, Luk 11:54, Luk 20:20; Psa 37:32, Psa 41:6, Psa 62:4, Psa 64:5, Psa 64:6; Pro 23:7; Isa 29:20; Isa 29:21; Jer 20:10, Jer 20:11; Mar 3:2
Geneva 1599
14:1 And (1) it came to pass, as he went into the house of (a) one of the chief Pharisees to eat bread on the sabbath day, that they watched him.
(1) The law of the very sabbath ought not to hinder the offices of charity.
(a) Either one of the elders, whom they called the sanhedrin, or one of the chiefs of the synagogue: for all the Pharisees were not chief men of the synagogue (Jn 7:48); for this word Pharisee was the name of a sect, though it appears by viewing the whole history of the matter that the Pharisees had much authority.
John Gill
14:1 And it came to pass,.... The Persic version adds, "on a certain day"; and it is afterwards said to be the sabbath day. This seems to have been somewhere or other in Galilee; see Lk 17:11.
As he went into the house of one of the chief Pharisees; or rather, one of the rulers, and of the sect of the Pharisees: and he might be either a ruler of a synagogue, or a member of one of the lesser or greater sanhedrim; such another as Nicodemus, who was of the Pharisees, and a ruler of the Jews, Jn 3:1 for that there was any distinction among the Pharisees as a sect, does not appear: to this man's house Christ went, after he came out of the synagogue, being invited by him;
to eat bread on the sabbath day. The sabbath day was a feasting day with the Jews, in which they made very large and magnificent entertainments, for the honour of the sabbath; and he was reckoned the most praiseworthy, that exceeded this way; and no doubt, since this man was a Pharisee, one that was tenacious of the traditions of the elders, and was also a ruler, his table was well spread: the rules concerning this part of keeping the sabbath, are these (g);
"what is this delight? the wise men say, a man ought to prepare abundance of food and spiced liquids, for the sabbath, all according to a man's substance; and whoever multiplies in the expenses of the sabbath, and in preparing food, much and good, lo, he is praiseworthy; and if he is not able, though he only prepares boiled food, and such like, on account of the glory of the sabbath, lo, this is the delight of the sabbath: and he is not obliged to straiten himself, nor to ask of others, to increase the food of the sabbath: the ancient wise men said, make thy sabbath a common day, and do not make thyself necessitous to men; he who is delicate and rich, and lo, all his days are as a sabbath day, ought to have food on a sabbath day, different from that on a weekday; and if it is not possible to change, let him alter the time of eating; if he had been used to have it soon, let him have it late; and if late, let him have it sooner: a man is obliged to eat three meals, or feasts, on a sabbath day; one in the evening, and one in the morning, and one at the time of the meat offering; and he ought to take heed to those three feasts, that he does not diminish them at all; and even a poor man that is maintained by alms, must keep the three feasts.''
And this last canon, or rule, is of the utmost importance with them; for they (h) say,
"whoever keeps the three feasts on the sabbath day, shall be delivered from three punishments, from the sorrows of the Messiah, from the judgment of hell, and from the war of Gog and Magog.''
That they watched him; that is, those that sat down to meat with him, the lawyers and Pharisees: and it is very probable, that it was not out of pure respect to him, that he was asked to eat meat at this ruler's house; but with a design to observe whatever might be said, or done by him, they could take any advantage from, against him.
(g) Maimon. Hilchot Sabbat, c. 30. sect. 7, 8, 9. (h) T. Bab. Sabbat, fol. 118. 1. Kimchi in Isa. lviii. 13.
14:214:2: Եւ ահա՝ ա՛յր ոմն էր անդ ջրգողեա՛լ առաջի նորա։
2 Եւ ահա այնտեղ, նրա առաջ ջրգողով հիւանդ մի մարդ կար:
2 Հոն ջրգողեալ մարդ մը ելաւ իր առջեւը։
Եւ ահա այր ոմն էր անդ ջրգողեալ առաջի նորա:

14:2: Եւ ահա՝ ա՛յր ոմն էր անդ ջրգողեա՛լ առաջի նորա։
2 Եւ ահա այնտեղ, նրա առաջ ջրգողով հիւանդ մի մարդ կար:
2 Հոն ջրգողեալ մարդ մը ելաւ իր առջեւը։
zohrab-1805▾ eastern-1994▾ western am▾
14:22: И вот, предстал пред Него человек, страждущий водяною болезнью.
14:2  καὶ ἰδοὺ ἄνθρωπός τις ἦν ὑδρωπικὸς ἔμπροσθεν αὐτοῦ.
14:2. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"ἄνθρωπός (a-mankind) τις (a-one) ἦν (it-was) ὑδρωπικὸς (same-water-looked) ἔμπροσθεν (in-toward-from) αὐτοῦ. (of-it)
14:2. et ecce homo quidam hydropicus erat ante illumAnd behold, there was a certain man before him that had the dropsy.
2. And behold, there was before him a certain man which had the dropsy.
14:2. And behold, a certain man before him was afflicted with edema.
14:2. And, behold, there was a certain man before him which had the dropsy.
And, behold, there was a certain man before him which had the dropsy:

2: И вот, предстал пред Него человек, страждущий водяною болезнью.
14:2  καὶ ἰδοὺ ἄνθρωπός τις ἦν ὑδρωπικὸς ἔμπροσθεν αὐτοῦ.
14:2. et ecce homo quidam hydropicus erat ante illum
And behold, there was a certain man before him that had the dropsy.
14:2. And behold, a certain man before him was afflicted with edema.
14:2. And, behold, there was a certain man before him which had the dropsy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: В доме фарисея неожиданно встретил Христа человек, страдавший водянкой. Он был гостем фарисея (ср. ст. 4) и дожидался Христа, вероятно, при входе в дом; не смея прямо обратиться к Нему за исцелением в субботу, он только взорами своими молил Христа обратить на него Свое милостивое внимание (Зигабен).
Adam Clarke: Commentary on the Bible - 1831
14:2: The dropsy - Ὑδρωπικος, dropsical; from ὑδωρ, water, and ωψ, the countenance, because in this disorder the face of the patient is often very much bloated. Probably the insidious Pharisee had brought this dropsical man to the place, not doubting that our Lord's eye would affect his heart, and that he would instantly cure him; and then he could most plausibly accuse him for a breach of the Sabbath. If this were the case, and it is likely, how deep must have been the perfidy and malice of the Pharisee!
Albert Barnes: Notes on the Bible - 1834
14:2: A certain man before him - In what way he came there we know not. He might have been one of the Pharisee's family, or might have been placed there by the Pharisees to see whether he would heal him. This last supposition is not improbable, since it is said in Luk 14:1 that they watched him.
The dropsy - A disease produced by the accumulation of water in various parts of the body; very distressing, and commonly incurable.
John Gill
14:2 And behold, there was a certain man before him,.... Who sat just before him, as he was at table; who either came there of himself, in order to receive a cure; or rather, since it was in a private house, and he at table too, was brought and set there on purpose by the Pharisees, to try whether Christ would heal him on the sabbath day, that they might have somewhat against him; which they doubted not but he would do, knowing his compassionate and beneficent disposition to do good to creatures in distress, whenever he had an opportunity:
which had the dropsy: or "gathered waters", as the Syriac version renders it; was filled with water, which is the nature of that disease, and distinguishes it from what is called the dry dropsy: this disease is a preternatural collection of serum, or water in some part of the body; or a too great proportion thereof in the blood. The "dropsy" acquires different names, from the different parts it afflicts, or the different parts the waters are collected in; that of the "abdomen", or lower belly, called simply and absolutely "dropsy", is particularly denominated "ascites"; that of the whole habit of the body, "anasarca", or "leucophlegmatia"; that of the head, "hydrocephalus"; that of the scrotum, "hydrocele".---There is also a species of this disease, supposed to be caused instead of water, by a collection of wind, called "tympanites"; and by Hippocrates, the "dry dropsy": we also meet with dropsies of the breast, pericardium, uterus, ovaries, &c. The causes of dropsies in general, are whatever may obstruct the serous part of the blood, so as to make it stagnate in the vessels; or burst the vessels themselves, so as to let the blood out among the membranes; or weaken and relax the tone of the vessels; or this the blood, and make it watery; or lessen perspiration. These causes are various, viz. sometimes acute diseases, scirrhous tumours of any of the more noble viscera, excessive evacuations, particularly haemorrhages, hard drinking, &c. The "ascites", or "water dropsy" of the "abdomen", is the most usual case, and what we particularly call the "dropsy": its symptoms are tumours, first of the feet and legs, and afterwards of the "abdomen." which keep continually growing; and if the belly be struck or shook, there is heard a quashing of water: add to this, three other attendants, viz. a dyspnoea, intense thirst, and sparing urine; with which may be numbered heaviness, listlessness, costiveness, a light fever, and an emaciation of the body (i). Such we must suppose to be the case of this man, and that he was now in such a condition, as to be thought incurable.
(i) Chamber's Cyclopaedia on the word "Dropsy".
John Wesley
14:2 There was a certain man before him - It does not appear that he was come thither with any insidious design. Probably he came, hoping for a cure, or perhaps was one of the family.
Robert Jamieson, A. R. Fausset and David Brown
14:2 HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
man before him--not one of the company, since this was apparently before the guests sat down, and probably the man came in hope of a cure, though not expressly soliciting it [DE WETTE].
14:314:3: Պատասխանի ետ Յիսուս՝ եւ ասէ ցօրինաւորսն եւ ցփարիսեցիսն. եթէ արժա՞ն իցէ ՚ի շաբաթու բժշկել։
3 Յիսուս պատասխանեց օրէնսգէտներին ու փարիսեցիներին եւ ասաց. «Շաբաթ օրով բժշկելը օրինաւո՞ր է, թէ՞՝ ոչ»:
3 Յիսուս խօսեցաւ օրինականներուն ու փարիսեցիներուն՝ ըսելով. «Արժա՞ն է շաբաթ օրը բժշկել»։
Պատասխանի ետ Յիսուս եւ ասէ ցօրինաւորսն եւ ցփարիսեցիսն, եթէ` Արժա՞ն իցէ ի շաբաթու բժշկել:

14:3: Պատասխանի ետ Յիսուս՝ եւ ասէ ցօրինաւորսն եւ ցփարիսեցիսն. եթէ արժա՞ն իցէ ՚ի շաբաթու բժշկել։
3 Յիսուս պատասխանեց օրէնսգէտներին ու փարիսեցիներին եւ ասաց. «Շաբաթ օրով բժշկելը օրինաւո՞ր է, թէ՞՝ ոչ»:
3 Յիսուս խօսեցաւ օրինականներուն ու փարիսեցիներուն՝ ըսելով. «Արժա՞ն է շաբաթ օրը բժշկել»։
zohrab-1805▾ eastern-1994▾ western am▾
14:33: По сему случаю Иисус спросил законников и фарисеев: позволительно ли врачевать в субботу?
14:3  καὶ ἀποκριθεὶς ὁ ἰησοῦς εἶπεν πρὸς τοὺς νομικοὺς καὶ φαρισαίους λέγων, ἔξεστιν τῶ σαββάτῳ θεραπεῦσαι ἢ οὔ;
14:3. καὶ (And) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) πρὸς (toward) τοὺς (to-the-ones) νομικοὺς ( to-parcelee-belonged-of ) καὶ (and) Φαρισαίους ( to-Faris-belonged ) λέγων (forthing,"Ἔξεστιν (It-be-out) τῷ (unto-the-one) σαββάτῳ (unto-a-sabbath) θεραπεῦσαι (to-have-ministered-of) ἢ (or) οὔ; (not?"
14:3. et respondens Iesus dixit ad legis peritos et Pharisaeos dicens si licet sabbato curareAnd Jesus answering, spoke to the lawyers and Pharisees, saying: Is it lawful to heal on the sabbath day?
3. And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath, or not?
14:3. And responding, Jesus spoke to the experts in the law and to the Pharisees, saying, “Is it lawful to cure on the Sabbath?”
14:3. And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?
And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day:

3: По сему случаю Иисус спросил законников и фарисеев: позволительно ли врачевать в субботу?
14:3  καὶ ἀποκριθεὶς ὁ ἰησοῦς εἶπεν πρὸς τοὺς νομικοὺς καὶ φαρισαίους λέγων, ἔξεστιν τῶ σαββάτῳ θεραπεῦσαι ἢ οὔ;
14:3. et respondens Iesus dixit ad legis peritos et Pharisaeos dicens si licet sabbato curare
And Jesus answering, spoke to the lawyers and Pharisees, saying: Is it lawful to heal on the sabbath day?
14:3. And responding, Jesus spoke to the experts in the law and to the Pharisees, saying, “Is it lawful to cure on the Sabbath?”
14:3. And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: По сему случаю - правильнее: отвечав (apokriqeiV), т. е. отвечая на невысказанную, но ясно слышимую для Него просьбу больного.
Albert Barnes: Notes on the Bible - 1834
14:3: Jesus, answering - To "answer," in the Scriptures, does not always imply, as among us, that anything had been said before. It means often merely to "begin" or to take up a subject, or, as here, to remark on the case that was present.
Is it lawful ... - He knew that they were watching him. If he healed the man at once, they would accuse him. He, therefore, proposed the question to them, and when it was asked, they could not say that it was not lawful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: the lawyers: Luk 11:44, Luk 11:45
Is: Luk 6:9, Luk 13:14-16; Mat 12:10; Mar 3:4; Joh 7:23
John Gill
14:3 And Jesus answering, spake unto the lawyers and Pharisees,.... All the Oriental versions, for "lawyers", read "Scribes": these, with the Pharisees, were got together in a body, in their brother Pharisee's house, to watch the motions of Christ; who knew their designs upon him, and the thoughts of their hearts, and made answer to them, by putting the following question;
saying, is it lawful to heal on the sabbath day? The occasion of the question was the object before him, whom Christ had a compassionate regard to, and determined to cure; but knowing that these men were catching at every thing, to traduce him, was desirous of having their sentiments first; not but that he knew full well, what was agreeable to the law of God, and what was not; and what also were the traditions of their elders, which they held, and which allowed of healing on the sabbath day, where life was in danger.
John Wesley
14:3 And Jesus answering, spake - Answering the thoughts which he saw rising in their hearts.
Robert Jamieson, A. R. Fausset and David Brown
14:3 (See on Mt 12:11-12).
14:414:4: Եւ նոքա լո՛ւռ եղեն։ Եւ բո՛ւռն հարեալ զնմանէ՝ բժշկեա՛ց զնա, եւ արձակեաց։
4 Նրանք լուռ մնացին: Յիսուս նրան բռնելով՝ բուժեց եւ արձակեց:
4 Անոնք լուռ կեցան։ Ինք բռնեց զանիկա, բժշկեց ու ճամբեց.
Եւ նոքա լուռ եղեն. եւ բուռն հարեալ զնմանէ` բժշկեաց զնա եւ արձակեաց:

14:4: Եւ նոքա լո՛ւռ եղեն։ Եւ բո՛ւռն հարեալ զնմանէ՝ բժշկեա՛ց զնա, եւ արձակեաց։
4 Նրանք լուռ մնացին: Յիսուս նրան բռնելով՝ բուժեց եւ արձակեց:
4 Անոնք լուռ կեցան։ Ինք բռնեց զանիկա, բժշկեց ու ճամբեց.
zohrab-1805▾ eastern-1994▾ western am▾
14:44: Они молчали. И, прикоснувшись, исцелил его и отпустил.
14:4  οἱ δὲ ἡσύχασαν. καὶ ἐπιλαβόμενος ἰάσατο αὐτὸν καὶ ἀπέλυσεν.
14:4. οἱ (The-ones) δὲ (moreover) ἡσύχασαν. (they-quiesced-to) καὶ (And) ἐπιλαβόμενος ( having-had-taken-upon ) ἰάσατο ( it-cured-unto ) αὐτὸν (to-it) καὶ (and) ἀπέλυσεν. (it-loosed-off)
14:4. at illi tacuerunt ipse vero adprehensum sanavit eum ac dimisitBut they held their peace. But he taking him, healed him and sent him away.
4. But they held their peace. And he took him, and healed him, and let him go.
14:4. But they kept silent. Yet truly, taking hold of him, he healed him and sent him away.
14:4. And they held their peace. And he took [him], and healed him, and let him go;
And they held their peace. And he took [him], and healed him, and let him go:

4: Они молчали. И, прикоснувшись, исцелил его и отпустил.
14:4  οἱ δὲ ἡσύχασαν. καὶ ἐπιλαβόμενος ἰάσατο αὐτὸν καὶ ἀπέλυσεν.
14:4. at illi tacuerunt ipse vero adprehensum sanavit eum ac dimisit
But they held their peace. But he taking him, healed him and sent him away.
14:4. But they kept silent. Yet truly, taking hold of him, he healed him and sent him away.
14:4. And they held their peace. And he took [him], and healed him, and let him go;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: На ясно поставленный Христом вопрос фарисеи молчали, потому что они были настолько разумны, что не могли ответить отрицательно, а согласиться с Христом им не хотелось. Тогда Господь, взявши больного к Себе или обнявши его (epilabomenoV - именно имеет такой смысл. По русск. тексту неточно: "прикоснувшись"), исцелил и отпустил его домой.
Adam Clarke: Commentary on the Bible - 1831
14:4: They held their peace - They could not answer the question but in the affirmative; and as they were determined to accuse him if he did heal the man, they could not give an answer but such as would condemn themselves, and therefore they were silent.
Albert Barnes: Notes on the Bible - 1834
14:4: They held their peace - They were silent. They "could" not say it was not lawful, for the law did not forbid it. If it had they would have said it. Here was the time for them to make objections if they had any, and not after the man was healed; and as they "made" no objection "then," they could not with consistency afterward. They were, therefore, effectually silenced and confounded by the Saviour.
He took him - Took hold of the man, or perhaps took him apart into another room. By taking hold of him, or touching him, he showed that the power of healing went forth from himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: Mat 21:25-27, Mat 22:46
John Gill
14:4 And they held their peace,.... Or were silent, choosing to say nothing, which might countenance such an action; and yet knew not how to condemn it:
and he took him, and healed him, and let him go; he took him by the hand, or laid his hands on him; he touched him, and, it may be, stroked the part affected, and in an instant the prodigious swelling of his body came down: for he who at his rebuke could dry up the sea, could by a touch dry up such a quantity of water, as was in this man's body; and then he dismissed him from the table and company, and he went home perfectly cured.
14:514:5: Եւ ասէ ցնոսա. Ո՞յր ուրուք ՚ի ձէնջ է՛շ կամ ե՛զն անկանիցի ՚ի ջրհոր, եւ ո՛չ վաղվաղակի հանիցէ զնա յաւուր շաբաթու։
5 Եւ նրանց ասաց. «Ձեզնից ո՞ւմ եզը կամ էշը ընկնի ջրհորի մէջ, նա իսկոյն այն չի հանի շաբաթ օրով»:
5 Եւ դառնալով՝ ըսաւ անոնց. «Ձեզմէ որո՞ւն էշը կամ եզը եթէ հորը իյնայ, չի հաներ զանիկա շաբաթ օրը»։
Եւ ասէ ցնոսա. Ո՞յր ուրուք ի ձէնջ էշ կամ եզն անկանիցի ի ջրհոր, եւ ոչ վաղվաղակի հանիցէ զնա յաւուր շաբաթու:

14:5: Եւ ասէ ցնոսա. Ո՞յր ուրուք ՚ի ձէնջ է՛շ կամ ե՛զն անկանիցի ՚ի ջրհոր, եւ ո՛չ վաղվաղակի հանիցէ զնա յաւուր շաբաթու։
5 Եւ նրանց ասաց. «Ձեզնից ո՞ւմ եզը կամ էշը ընկնի ջրհորի մէջ, նա իսկոյն այն չի հանի շաբաթ օրով»:
5 Եւ դառնալով՝ ըսաւ անոնց. «Ձեզմէ որո՞ւն էշը կամ եզը եթէ հորը իյնայ, չի հաներ զանիկա շաբաթ օրը»։
zohrab-1805▾ eastern-1994▾ western am▾
14:55: При сем сказал им: если у кого из вас осёл или вол упадет в колодезь, не тотчас ли вытащит его и в субботу?
14:5  καὶ πρὸς αὐτοὺς εἶπεν, τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ πεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν ἡμέρᾳ τοῦ σαββάτου;
14:5. καὶ (And) πρὸς (toward) αὐτοὺς (to-them) εἶπεν (it-had-said,"Τίνος (Of-what-one) ὑμῶν (of-ye) υἱὸς (a-son) ἢ (or) βοῦς (an-ox) εἰς (into) φρέαρ (to-a-cistern) πεσεῖται , ( it-shall-fall ,"καὶ (and) οὐκ (not) εὐθέως (unto-straight) ἀνασπάσει (it-shall-draw-up-unto) αὐτὸν (to-it) ἐν (in) ἡμέρᾳ (unto-a-day) τοῦ (of-the-one) σαββάτου; (of-a-sabbath?"
14:5. et respondens ad illos dixit cuius vestrum asinus aut bos in puteum cadet et non continuo extrahet illum die sabbatiAnd answering them, he said: Which of you shall have an ass or an ox fall into a pit and will not immediately draw him out, on the sabbath day?
5. And he said unto them, Which of you shall have an ass or an ox fallen into a well, and will not straightway draw him up on a sabbath day?
14:5. And responding to them, he said, “Which of you will have a donkey or an ox fall into a pit, and will not promptly pull him out, on the day of the Sabbath?”
14:5. And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?
And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day:

5: При сем сказал им: если у кого из вас осёл или вол упадет в колодезь, не тотчас ли вытащит его и в субботу?
14:5  καὶ πρὸς αὐτοὺς εἶπεν, τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ πεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν ἡμέρᾳ τοῦ σαββάτου;
14:5. et respondens ad illos dixit cuius vestrum asinus aut bos in puteum cadet et non continuo extrahet illum die sabbati
And answering them, he said: Which of you shall have an ass or an ox fall into a pit and will not immediately draw him out, on the sabbath day?
14:5. And responding to them, he said, “Which of you will have a donkey or an ox fall into a pit, and will not promptly pull him out, on the day of the Sabbath?”
14:5. And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Господь, подобно тому, как разъяснил ранее необходимость исцеления скорченной женщины в субботу (XIII, 15), разъясняет теперь необходимость той помощи, какую он только что оказал страдавшему водянкой. Если люди не стесняются вытащить и в субботу осла (по Тишендорфу: сына - uioV) или вола, попавших в колодезь, то - заключение это подразумевается - нужно было помочь и человеку, которого "заливала вода...?" И фарисеи опять не могли найтись, что Ему отвечать на такое заявление.
Adam Clarke: Commentary on the Bible - 1831
14:5: An ass or an ox - See on Luk 13:15 (note).
Albert Barnes: Notes on the Bible - 1834
14:5: See the notes at Mat 12:11.
Which of you ... - In this way Jesus refuted the notion of the Pharisees. If it was lawful to save an ox on the Sabbath, it was also to save the life of a man. To this the Jews had nothing to answer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: Which: Luk 13:15; Exo 23:4, Exo 23:5; Dan 4:24; Mat 12:11, Mat 12:12
John Gill
14:5 And answered them, saying,.... Murmuring secretly at what he had done:
which of you shall have an ass, or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? being just ready to be drowned there; and therefore it must be much more right and necessary to cure a man, a reasonable creature, just drowning with a dropsy, as this man was. The Syriac and Persic versions, instead of "an ass", read "a son", very wrongly: a like kind of reasoning is used by Christ, in See Gill on Mt 12:11, Lk 13:15.
14:614:6: Եւ ո՛չ կարացին տա՛լ նմա պատասխանի առ այն։
6 Եւ այդ մասին նրան պատասխան տալ չկարողացան:
6 Անոնք չկրցան պատասխան տալ։
Եւ ոչ կարացին տալ նմա պատասխանի առ այն:

14:6: Եւ ո՛չ կարացին տա՛լ նմա պատասխանի առ այն։
6 Եւ այդ մասին նրան պատասխան տալ չկարողացան:
6 Անոնք չկրցան պատասխան տալ։
zohrab-1805▾ eastern-1994▾ western am▾
14:66: И не могли отвечать Ему на это.
14:6  καὶ οὐκ ἴσχυσαν ἀνταποκριθῆναι πρὸς ταῦτα.
14:6. καὶ (And) οὐκ (not) ἴσχυσαν (they-force-held) ἀνταποκριθῆναι (to-have-been-ever-a-one-separated-off) πρὸς (toward) ταῦτα. (to-the-ones-these)
14:6. et non poterant ad haec respondere illiAnd they could not answer him to these things.
6. And they could not answer again unto these things.
14:6. And they were unable to respond to him about these things.
14:6. And they could not answer him again to these things.
And they could not answer him again to these things:

6: И не могли отвечать Ему на это.
14:6  καὶ οὐκ ἴσχυσαν ἀνταποκριθῆναι πρὸς ταῦτα.
14:6. et non poterant ad haec respondere illi
And they could not answer him to these things.
14:6. And they were unable to respond to him about these things.
14:6. And they could not answer him again to these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: Luk 13:17, Luk 20:26, Luk 20:40, Luk 21:15; Act 6:10
John Gill
14:6 And they could not answer him again to these things,.... The justice, equity, mercy, and humanity that appeared in our Lord's reasonings, and the cases he instanced in, being agreeable to their own tenets and practices, their mouths were shut up, and they could not return an answer to them, without being exposed,
14:714:7: Ասա՛ց եւ առ կոչնակա՛նսն՝ առա՛կ մի, հայեցեալ թէ զիա՞րդ բարձընտի՛ր լինէին, ասէ ցնոսա[1332]. [1332] Ոմանք. Ասէ եւ առ կոչնականսն ա՛՛... եւ ասէ ցնոսա։
7 Հրաւիրուածներին էլ մի առակ ասաց՝ տեսնելով, թէ ինչպէս նրանք պատուոյ տեղերն էին ընտրում:
7 Առակ մը ըսաւ հրաւիրուած մարդոց ալ, երբ տեսաւ թէ ի՛նչպէս առաջին բազմոցները կ’ընտրէին.
Ասաց եւ առ կոչնականսն առակ մի, հայեցեալ թէ զիա՛րդ բարձընտիր լինէին, ասէ ցնոսա:

14:7: Ասա՛ց եւ առ կոչնակա՛նսն՝ առա՛կ մի, հայեցեալ թէ զիա՞րդ բարձընտի՛ր լինէին, ասէ ցնոսա[1332].
[1332] Ոմանք. Ասէ եւ առ կոչնականսն ա՛՛... եւ ասէ ցնոսա։
7 Հրաւիրուածներին էլ մի առակ ասաց՝ տեսնելով, թէ ինչպէս նրանք պատուոյ տեղերն էին ընտրում:
7 Առակ մը ըսաւ հրաւիրուած մարդոց ալ, երբ տեսաւ թէ ի՛նչպէս առաջին բազմոցները կ’ընտրէին.
zohrab-1805▾ eastern-1994▾ western am▾
14:77: Замечая же, как званые выбирали первые места, сказал им притчу:
14:7  ἔλεγεν δὲ πρὸς τοὺς κεκλημένους παραβολήν, ἐπέχων πῶς τὰς πρωτοκλισίας ἐξελέγοντο, λέγων πρὸς αὐτούς,
14:7. Ἔλεγεν (It-was-forthing) δὲ (moreover) πρὸς (toward) τοὺς (to-the-ones) κεκλημένους ( to-having-had-come-to-be-called-unto ) παραβολήν, (to-a-casting-beside,"ἐπέχων (holding-upon) πῶς (unto-whither) τὰς (to-the-ones) πρωτοκλισίας (to-most-before-reclinings-unto) ἐξελέγοντο , ( they-were-forthing-out ,"λέγων (forthing) πρὸς (toward) αὐτούς (to-them,"
14:7. dicebat autem et ad invitatos parabolam intendens quomodo primos accubitus eligerent dicens ad illosAnd he spoke a parable also to them that were invited, marking how they chose the first seats at the table, saying to them:
7. And he spake a parable unto those which were bidden, when he marked how they chose out the chief seats; saying unto them,
14:7. Then he also told a parable, to those who were invited, noticing how they chose the first seats at the table, saying to them:
14:7. And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,
And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them:

7: Замечая же, как званые выбирали первые места, сказал им притчу:
14:7  ἔλεγεν δὲ πρὸς τοὺς κεκλημένους παραβολήν, ἐπέχων πῶς τὰς πρωτοκλισίας ἐξελέγοντο, λέγων πρὸς αὐτούς,
14:7. dicebat autem et ad invitatos parabolam intendens quomodo primos accubitus eligerent dicens ad illos
And he spoke a parable also to them that were invited, marking how they chose the first seats at the table, saying to them:
14:7. Then he also told a parable, to those who were invited, noticing how they chose the first seats at the table, saying to them:
14:7. And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Исцеление больного водянкой совершилось, очевидно, до того, как гости сели за стол. Теперь, когда все успокоилось, гости стали усаживаться за стол, выбирая себе первые или ближайшие к хозяину места (ср. Мф XXIII, 6), Господь наблюдал за этим со вниманием (epecwn) и сказал по этому поводу притчу. Это, впрочем, не притча в общем смысле этого слова (ср. Мф XIII, 2), потому что здесь Господь прямо обращается к слушателям с наставлением (когда ты...), а простое нравоучение, которое и не требовало даже особого пояснения: так оно всем было понятно.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them, 8 When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him; 9 And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room. 10 But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. 11 For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted. 12 Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee. 13 But when thou makest a feast, call the poor, the maimed, the lame, the blind: 14 And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.

Our Lord Jesus here sets us an example of profitable edifying discourse at our tables, when we are in company with our friends. We find that when he had none but his disciples, who were his own family, with him at his table, his discourse with them was good, and to the use of edifying; and not only so, but when he was in company with strangers, nay, with enemies that watched him, he took occasion to reprove what he saw amiss in them, and to instruct them. Though the wicked were before him, he did not keep silence from good (as David did, Ps. xxxix. 1, 2), for, notwithstanding the provocation given him, he had not his heart hot within him, nor was his spirit stirred. We must not only not allow any corrupt communication at our tables, such as that of the hypocritical mockers at feasts, but we must go beyond common harmless talk, and should take occasion from God's goodness to us at our tables to speak well of him, and learn to spiritualize common things. The lips of the righteous should then feed many. Our Lord Jesus was among persons of quality, yet, as one that had not respect of persons,

I. He takes occasion to reprove the guests for striving to sit uppermost, and thence gives us a lesson of humility.

1. He observed how these lawyers and Pharisees affected the highest seats, towards the head-end of the table, v. 7. He had charged that sort of men with this in general, ch. xi. 43. Here he brings home the charge to particular persons; for Christ will give every man his own. He marked how they chose out the chief rooms; every man, as he came in, got as near the best seat as he could. Note, Even in the common actions of life, Christ's eye is upon us, and he marks what we do, not only in our religious assemblies, but at our tables, and makes remarks upon it.

2. He observed how those who were thus aspiring often exposed themselves, and came off with a slur; whereas, those who were modest, and seated themselves in the lowest seats, often gained respect by it. (1.) Those who, when they come in, assume the highest seats, may perhaps be degraded, and forced to come down to give place to one more honourable, v. 8, 9. Note, It ought to check our high thoughts of ourselves to think how many there are that are more honourable than we, not only in respect of worldly dignities, but of personal merits and accomplishments. Instead of being proud that so many give place to us, it should be humbling to us that there are so many that we must give place to. The master of the feast will marshal his guests, and will not see the more honourable kept out of the seat that is his due, and therefore will make bold to take him lower that usurped it; Give this man place; and this will be a disgrace before all the company to him that would be thought more deserving than he really was. Note, Pride will have shame, and will at last have a fall. (2.) Those who, when they come in, content themselves with the lowest seats, are likely to be preferred (v. 10): "Go, and seat thyself in the lowest room, as taking it for granted that thy friend, who invited thee, has guests to come that are of better rank and quality than thou are; but perhaps it may not prove so, and then it will be said to thee, Friend, go up higher. The master of the feast will be so just to thee as not to keep thee at the lower end of the table because thou wert so modest as to seat thyself there." Note, The way to rise high is to begin low, and this recommends a man to those about him: "Thou shalt have honour and respect before those that sit with thee. They will see thee to be an honourable man, beyond what at first they thought; and honour appears the brighter for shining out of obscurity. They will likewise see thee to be a humble man, which is the greatest honour of all. Our Saviour here refers to that advice of Solomon (Prov. xxv. 6, 7), Stand not in the place of great men, for better it is that it be said unto thee, Come up hither, than that thou shouldest be put lower." And Dr. Lightfoot quotes a parable out of one of the rabbin somewhat like this. "Three men," said he, "were bidden to a feast; one sat highest, For, said he, I am a prince; the other next, For, said he, I am a wise man; the other lowest, For, said he, I am a humble man. The king seated the humble man highest, and put the prince lowest."

3. He applied this generally, and would have us all learn not to mind high things, but to content ourselves with mean things, as for other reasons, so for this, because pride and ambition are disgraceful before men: for whosoever exalteth himself shall be abased; but humility and self-denial are really honourable: he that humbleth himself shall be exalted, v. 11. We see in other instances that a man's pride will bring him low, but honour shall uphold the humble in spirit, and before honour is humility.

II. He takes occasion to reprove the master of the feast for inviting so many rich people, who had wherewithal to dine very well at home, when he should rather have invited the poor, or, which was all one, have sent portions to them for whom nothing was prepared, and who could not afford themselves a good meal's meat. See Neh. viii. 10. Our Saviour here teaches us that the using of what we have in works of charity is better, and will turn to a better account, than using it in works of generosity and in magnificent house-keeping.

1. "Covet not to treat the rich; invite not thy friends, and brethren, and neighbours, that are rich," v. 12. This does not prohibit the entertaining of such; there may be occasion for it, for the cultivating of friendship among relations and neighbours. But, (1.) "Do not make a common custom of it; spend as little as thou canst that way, that thou mayest not disable thyself to lay out in a much better way, in almsgiving. Thou wilt find it very expensive and troublesome; one feast for the rich will make a great many meals for the poor." Solomon saith, He that giveth to the rich shall surely come to want, Prov. xxii. 16. "Give" (saith Pliny, Epist.) "to thy friends, but let it be to thy poor friends, not to those that need thee not." (2.) "Be not proud of it." Many make feasts only to make a show, as Ahasuerus did (Esth. i. 3, 4), and it is no reputation to them, they think, if they have not persons of quality to dine with them, and thus rob their families, to please their fancies. (3.) "Aim not at being paid again in your own coin." This is that which our Saviour blames in making such entertainments: "You commonly do it in hopes that you will be invited by them, and so a recompence will be made you; you will be gratified with such dainties and varieties as you treat your friends with, and this will feed your sensuality and luxury, and you will be no real gainer at last."

2. "Be forward to relieve the poor (v. 13, 14): When thou makest a feast, instead of furnishing thyself with what is rare and nice, get thy table spread with a competency of plain and wholesome meat, which will not be so costly, and invite the poor and maimed, such as have nothing to live upon, nor are able to work for their living. These are objects of charity; they want necessaries; furnish them, and they will recompense thee with their prayers; they will commend thy provisions, which the rich, it may be, will despise. They will go away, and thank God for thee, when the rich will go away and reproach thee. Say not that thou art a loser, because they cannot recompense thee, thou art so much out of pocket; no, it is so much set out to the best interest, on the best security, for thou shall be recompensed at the resurrection of the just." There will be a resurrection of the just, a future state of the just. There is a state of happiness reserved for them in the other world; and we may be sure that the charitable will be remembered in the resurrection of the just, for alms are righteousness. Works of charity perhaps may not be rewarded in this world, for the things of this world are not the best things, and therefore God does not pay the best men in those things; but they shall in no wise lose their reward; they shall be recompensed in the resurrection. It will be found that the longest voyages make the richest returns, and that the charitable will be no losers, but unspeakable gainers, by having their recompense adjourned till the resurrection.
Adam Clarke: Commentary on the Bible - 1831
14:7: They chose out the chief rooms - When custom and law have regulated and settled places in public assemblies, a man who is obliged to attend may take the place which belongs to him, without injury to himself or to others: when nothing of this nature is settled, the law of humility, and the love of order, are the only judges of what is proper. To take the highest place when it is not our due is public vanity: obstinately to refuse it when offered is another instance of the same vice; though private and concealed. Humility takes as much care to avoid the ostentation of an affected refusal, as the open seeking of a superior place. See Quesnel. In this parable our Lord only repeats advices which the rabbins had given to their pupils, but were too proud to conform to themselves. Rabbi Akiba said, Go two or three seats lower than the place that belongs to thee, and sit there till they say unto thee, Go up higher; but do not take the uppermost seat, lest they say unto thee, Come down: for it is better that they should say unto thee, Go up, go up; than that they should say, Come down, come down. See Schoettgen.
Albert Barnes: Notes on the Bible - 1834
14:7: A parable - The word parable, here, means rather a "precept, an injunction." He gave a "rule or precept" about the proper manner of attending a feast, or about the humility which ought to be manifested on such occasions.
That were bidden - That were invited by the Pharisee. It seems that he had invited his friends to dine with him on that day.
When he marked - When he observed or saw.
Chief rooms - The word "rooms" here does not express the meaning of the original. It does not mean "apartments," but "the higher places" at the table; those which were nearest the head of the table and to him who had invited them. See the notes at Mat 23:6. That this was the common character of the Pharisees appears from Mat 23:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: put: Jdg 14:12; Pro 8:1; Eze 17:2; Mat 13:34
they: Luk 11:43, Luk 20:46; Mat 23:6; Mar 12:38, Mar 12:39; Act 8:18, Act 8:19; Phi 2:3; Jo3 1:9
Geneva 1599
14:7 (2) And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,
(2) The reward of pride is dishonour, and the reward of true modesty is glory.
John Gill
14:7 And he put forth a parable to those which were bidden,.... To the dinner at the Pharisee's house, particularly the lawyers, or Scribes and Pharisees:
when he marked how they chose out the chief rooms; the uppermost places at the table, which these men loved, coveted, and sought after; See Gill on Mt 23:6.
saying unto them; as follows.
John Wesley
14:7 He spake a parable - The ensuing discourse is so termed, because several parts are not to be understood literally. The general scope of it is, Not only at a marriage feast, but on every occasion, he that exalteth himself shall be abased, and he that abaseth himself shall be exalted.
Robert Jamieson, A. R. Fausset and David Brown
14:7 a parable--showing that His design was not so much to inculcate mere politeness or good manners, as underneath this to teach something deeper (Lk 14:11).
chief rooms--principal seats, in the middle part of the couch on which they reclined at meals, esteemed the most honorable.
14:814:8: Յորժամ կոչիցէ ոք զքեզ ՚ի հարսանիս՝ կամ ՚ի կոչունս, մի՛ բազմիցիս յառաջին բարձին. գուցէ պատուականագո՛յն եւս քան զքեզ իցէ կոչեցեալն ՚ի նմանէ[1333]. [1333] Ոմանք. Իցէ կոչեցեալ ՚ի նմանէ։
8 Նրանց ասաց. «Երբ մէկը քեզ հարսանիքի կամ հրաւէրքի կանչի, առաջին տեղը մի՛ նստիր, գուցէ քեզնից աւելի պատուական մէկը նրա կողմից կանչուած լինի:
8 «Երբ մարդէ մը հարսանիքի հրաւիրուիս, առաջին բազմոցին վրայ մի՛ նստիր. չըլլայ թէ քեզմէ աւելի պատուաւոր մէկն ալ հրաւիրուած ըլլայ անկէ,
Յորժամ կոչիցէ ոք զքեզ ի հարսանիս [98]կամ ի կոչունս``, մի՛ բազմիցիս յառաջին բարձին. գուցէ պատուականագոյն եւս քան զքեզ իցէ կոչեցեալ ի նմանէ:

14:8: Յորժամ կոչիցէ ոք զքեզ ՚ի հարսանիս՝ կամ ՚ի կոչունս, մի՛ բազմիցիս յառաջին բարձին. գուցէ պատուականագո՛յն եւս քան զքեզ իցէ կոչեցեալն ՚ի նմանէ[1333].
[1333] Ոմանք. Իցէ կոչեցեալ ՚ի նմանէ։
8 Նրանց ասաց. «Երբ մէկը քեզ հարսանիքի կամ հրաւէրքի կանչի, առաջին տեղը մի՛ նստիր, գուցէ քեզնից աւելի պատուական մէկը նրա կողմից կանչուած լինի:
8 «Երբ մարդէ մը հարսանիքի հրաւիրուիս, առաջին բազմոցին վրայ մի՛ նստիր. չըլլայ թէ քեզմէ աւելի պատուաւոր մէկն ալ հրաւիրուած ըլլայ անկէ,
zohrab-1805▾ eastern-1994▾ western am▾
14:88: когда ты будешь позван кем на брак, не садись на первое место, чтобы не случился кто из званых им почетнее тебя,
14:8  ὅταν κληθῇς ὑπό τινος εἰς γάμους, μὴ κατακλιθῇς εἰς τὴν πρωτοκλισίαν, μήποτε ἐντιμότερός σου ᾖ κεκλημένος ὑπ᾽ αὐτοῦ,
14:8. Ὅταν (Which-also-ever) κληθῇς (thou-might-have-been-called-unto) ὑπό (under) τινος (of-a-one) εἰς (into) γάμους, (to-marriages,"μὴ (lest) κατακλιθῇς (thou-might-have-been-reclined-down) εἰς (into) τὴν (to-the-one) πρωτοκλισίαν, (to-a-most-before-reclining-unto,"μή (lest) ποτε (whither-also) ἐντιμότερός (more-valued-in) σου (of-thee) ᾖ (it-might-be) κεκλημένος (having-had-come-to-be-called-unto) ὑπ' (under) αὐτοῦ, (of-it,"
14:8. cum invitatus fueris ad nuptias non discumbas in primo loco ne forte honoratior te sit invitatus ab eoWhen thou art invited to a wedding, sit not down in the first place, lest perhaps one more honourable than thou be invited by him:
8. When thou art bidden of any man to a marriage feast, sit not down in the chief seat; lest haply a more honourable man than thou be bidden of him,
14:8. “When you are invited to a wedding, do not sit down in the first place, lest perhaps someone more honored than yourself may have been invited by him.
14:8. When thou art bidden of any [man] to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him;
When thou art bidden of any [man] to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him:

8: когда ты будешь позван кем на брак, не садись на первое место, чтобы не случился кто из званых им почетнее тебя,
14:8  ὅταν κληθῇς ὑπό τινος εἰς γάμους, μὴ κατακλιθῇς εἰς τὴν πρωτοκλισίαν, μήποτε ἐντιμότερός σου ᾖ κεκλημένος ὑπ᾽ αὐτοῦ,
14:8. cum invitatus fueris ad nuptias non discumbas in primo loco ne forte honoratior te sit invitatus ab eo
When thou art invited to a wedding, sit not down in the first place, lest perhaps one more honourable than thou be invited by him:
14:8. “When you are invited to a wedding, do not sit down in the first place, lest perhaps someone more honored than yourself may have been invited by him.
14:8. When thou art bidden of any [man] to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: На брак, - т. е. на свадебное пиршество, где могло найтись немало людей очень важных и почтенных, пришедших из других мест и незнакомых местным жителям, которых и имеет здесь в виду Христос.
Albert Barnes: Notes on the Bible - 1834
14:8: Art bidden - Are invited.
To a wedding - A wedding was commonly attended with a feast or banquet.
The highest room - The seat at the table nearest the head.
A more honourable man - A more aged man, or a man of higher rank. It is to be remarked that our Saviour did not consider the courtesies of life to be beneath his notice. His chief design here was, no doubt, to reprove the pride and ambition of the Pharisees; but, in doing it, he teaches us that religion does not violate the courtesies of life. It does not teach us to be rude, forward, pert, assuming, and despising the proprieties of refined social contact. It teaches humility and kindness, and a desire to make all happy, and a willingness to occupy our appropriate situation and rank in life; and this is true "politeness," for true politeness is a desire to make all others happy, and a readiness to do whatever is necessary to make them so. They have utterly mistaken the nature of religion who suppose that because they are professed Christians, they must be rude and uncivil, and violate all the distinctions in society. The example and precepts of Jesus Christ were utterly unlike such conduct. He teaches us to be kind, and to treat people according to their rank and character. Compare Mat 22:21; Rom 13:7; Pe1 2:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: When: That there were among the Jews of these times many disputes about seats at banquets, we learn both from Josephus and the Rabbis; nor were these matters unattended to by the Greeks and Romans. Similar admonitions to this of our Lord, also occur in the Rabbinical writers. Rabbi Akiba said, Go two or three seats lower than the place that belongs to thee, and sit there till they say unto to thee, Go up higher; but do not take the uppermost seat, lest they say unto thee, Come down: for it is better they should say unto thee, Go up, go up than they should say, Go down, go down. Pro 25:6, Pro 25:7
John Gill
14:8 When thou art bidden of any man to a wedding,.... To a wedding dinner, or to any other; such an one as the present entertainment was, which was not a marriage feast, for they might not marry on the sabbath day; See Gill on Jn 2:1 but a common sabbath meal:
sit not down in the highest room: in the chief place at table, as soon as come in:
lest a more honourable man; for age, office, dignity, wisdom, learning, or riches:
than thou be bidden of him: the master of the feast; and who may not yet be come, and for whom the chief place may be designed, and will better suit him.
Robert Jamieson, A. R. Fausset and David Brown
14:8 wedding--and seating thyself at the wedding feast. Our Lord avoids the appearance of personality by this delicate allusion to a different kind of entertainment than this of his host [BENGEL].
14:914:9: եւ եկեալ՝ որ զքեզն եւ զնա՛ կոչեաց, ասիցէ ցքեզ. Տո՛ւր սմա տեղի. եւ ապա սկսանիցիս ամօթով զյետին տեղի՛ն ունել։
9 Եւ քեզ ու նրան կանչողը գայ ու քեզ ասի՝ “Սրան տե՛ղ տուր”: Եւ ապա սկսես ամօթով վերջին տեղը գրաւել:
9 Եւ ան որ քեզ ու զանիկա հրաւիրեց, գայ ու ըսէ քեզի. ‘Ասոր տեղ տուր’ եւ անկէ յետոյ սկսիս ամօթով յետին տեղը բռնել։
եւ եկեալ որ զքեզն եւ զնա կոչեաց` ասիցէ ցքեզ. Տուր սմա տեղի. եւ ապա սկսանիցիս ամօթով զյետին տեղին ունել:

14:9: եւ եկեալ՝ որ զքեզն եւ զնա՛ կոչեաց, ասիցէ ցքեզ. Տո՛ւր սմա տեղի. եւ ապա սկսանիցիս ամօթով զյետին տեղի՛ն ունել։
9 Եւ քեզ ու նրան կանչողը գայ ու քեզ ասի՝ “Սրան տե՛ղ տուր”: Եւ ապա սկսես ամօթով վերջին տեղը գրաւել:
9 Եւ ան որ քեզ ու զանիկա հրաւիրեց, գայ ու ըսէ քեզի. ‘Ասոր տեղ տուր’ եւ անկէ յետոյ սկսիս ամօթով յետին տեղը բռնել։
zohrab-1805▾ eastern-1994▾ western am▾
14:99: и звавший тебя и его, подойдя, не сказал бы тебе: уступи ему место; и тогда со стыдом должен будешь занять последнее место.
14:9  καὶ ἐλθὼν ὁ σὲ καὶ αὐτὸν καλέσας ἐρεῖ σοι, δὸς τούτῳ τόπον, καὶ τότε ἄρξῃ μετὰ αἰσχύνης τὸν ἔσχατον τόπον κατέχειν.
14:9. καὶ (and) ἐλθὼν (having-had-came,"ὁ (the-one) σὲ (to-thee) καὶ (and) αὐτὸν (to-it) καλέσας (having-called-unto,"ἐρεῖ (it-shall-utter) σοι (unto-thee,"Δὸς (Thou-should-have-had-given) τούτῳ (unto-the-one-this) τόπον, (to-an-occasion,"καὶ (and) τότε (to-the-one-which-also) ἄρξῃ ( thou-might-have-firsted ) μετὰ (with) αἰσχύνης (of-a-beshaming) τὸν (to-the-one) ἔσχατον (to-most-bordered) τόπον (to-an-occasion) κατέχειν. (to-hold-down)
14:9. et veniens is qui te et illum vocavit dicat tibi da huic locum et tunc incipias cum rubore novissimum locum tenereAnd he that invited thee and him, come and say to thee: Give this man place. And then thou begin with shame to take the lowest place.
9. and he that bade thee and him shall come and say to thee, Give this man place; and then thou shalt begin with shame to take the lowest place.
14:9. And then he who called both you and him, approaching, may say to you, ‘Give this place to him.’ And then you would begin, with shame, to take the last place.
14:9. And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.
And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room:

9: и звавший тебя и его, подойдя, не сказал бы тебе: уступи ему место; и тогда со стыдом должен будешь занять последнее место.
14:9  καὶ ἐλθὼν ὁ σὲ καὶ αὐτὸν καλέσας ἐρεῖ σοι, δὸς τούτῳ τόπον, καὶ τότε ἄρξῃ μετὰ αἰσχύνης τὸν ἔσχατον τόπον κατέχειν.
14:9. et veniens is qui te et illum vocavit dicat tibi da huic locum et tunc incipias cum rubore novissimum locum tenere
And he that invited thee and him, come and say to thee: Give this man place. And then thou begin with shame to take the lowest place.
14:9. And then he who called both you and him, approaching, may say to you, ‘Give this place to him.’ And then you would begin, with shame, to take the last place.
14:9. And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Смысл наставления очень простой: лучше с плохого места пересесть на хорошее, чем с хорошего, со стыдом, под насмешливыми взглядами гостей, садиться на последнее. Это наставление И. Вейс считает слишком практичным, не соответствующим возвышенности учения Христа. По его мнению, получается отсюда впечатление такого рода, как будто бы Христос рассматривает дело с точки зрения личной выгоды, что Он не смирению и скромности здесь учит, а, напротив, вводит здесь дух какой-то расчетливости, которая обесценивает и смирение... Но нет никакого сомнения, что здесь Христос имеет в виду не простое явление обыкновенной жизни, а, как это видно из последующих Его изречений (ст. XIV, 24), участие людей в Царстве Божием. Фарисеи уже заранее, так сказать, намечали себе места в этом Царстве, но Христос внушает им мысль, что их расчеты на такие места могут оказаться ошибочными. Следов., тема и мысль наставления вовсе не маловажны...
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: and thou: Est 6:6-12; Pro 3:35, Pro 11:2, Pro 16:18; Eze 28:2-10; Dan 4:30-34
John Gill
14:9 And he that bade thee and him,.... To the feast, and who is the master of it, and has a right to dispose of, and order his guests at his table, as he thinks fit:
come and say to thee, give this man place; pray rise up, and give this honourable man this seat, which is more suitable for a person of his rank and figure, and take another:
and thou begin with shame to take the lowest room; or place, which must unavoidably fill a man with shame and confusion; because hereby his pride and vanity, in affecting the uppermost room, will be publicly exposed; and he who before sat in the chief place, will have the mortification, before all the guests, to be seated in the lowest.
Robert Jamieson, A. R. Fausset and David Brown
14:9 the lowest--not a lower merely [BENGEL].
with shame--"To be lowest is only ignominious to him who affects the highest" [BENGEL].
14:1014:10: Այլ յորժամ կոչիցիս, երթիջի՛ր՝ բազմիջի՛ր ՚ի յետի՛ն տեղւոջ. զի յորժամ գայցէ որ կոչեացն զքեզ, ասիցէ՛ ցքեզ. Բա՛րեկամ ՚ի վե՛ր մատիր։ Յայնժամ եղիցին քեզ փա՛ռք առաջի բարձակցա՛ցն քոց[1334]։ [1334] Ոմանք. Բազմեսջիր յետին տեղւոջն... ասիցէ քեզ... եղիցի քեզ փառք։
10 Այլ, երբ հրաւիրուես, գնա բազմի՛ր վերջին տեղը, որպէսզի, երբ քեզ կանչողը գայ եւ քեզ ասի՝ “Բարեկա՛մ, աւելի վե՛ր մօտեցիր”, այն ժամանակ քո սեղանակիցների առաջ դու փառաւորուես.
10 Հապա երբ հրաւիրուիս, գնա՛ յետին տեղը նստէ. որպէս զի երբ քեզ հրաւիրողը գայ, քեզի ըսէ. ‘Բա՛րեկամ, վեր հրամմէ’. այն ատեն քեզի հետ նստողներուն առջեւ քեզի փառք կ’ըլլայ։
Այլ յորժամ կոչիցիս, երթիջիր բազմեսջիր ի յետին տեղւոջ, զի յորժամ գայցէ որ կոչեացն զքեզ, ասիցէ ցքեզ. Բարեկամ, ի վեր մատիր: Յայնժամ եղիցին քեզ փառք առաջի բարձակցացն քոց:

14:10: Այլ յորժամ կոչիցիս, երթիջի՛ր՝ բազմիջի՛ր ՚ի յետի՛ն տեղւոջ. զի յորժամ գայցէ որ կոչեացն զքեզ, ասիցէ՛ ցքեզ. Բա՛րեկամ ՚ի վե՛ր մատիր։ Յայնժամ եղիցին քեզ փա՛ռք առաջի բարձակցա՛ցն քոց[1334]։
[1334] Ոմանք. Բազմեսջիր յետին տեղւոջն... ասիցէ քեզ... եղիցի քեզ փառք։
10 Այլ, երբ հրաւիրուես, գնա բազմի՛ր վերջին տեղը, որպէսզի, երբ քեզ կանչողը գայ եւ քեզ ասի՝ “Բարեկա՛մ, աւելի վե՛ր մօտեցիր”, այն ժամանակ քո սեղանակիցների առաջ դու փառաւորուես.
10 Հապա երբ հրաւիրուիս, գնա՛ յետին տեղը նստէ. որպէս զի երբ քեզ հրաւիրողը գայ, քեզի ըսէ. ‘Բա՛րեկամ, վեր հրամմէ’. այն ատեն քեզի հետ նստողներուն առջեւ քեզի փառք կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1010: Но когда зван будешь, придя, садись на последнее место, чтобы звавший тебя, подойдя, сказал: друг! пересядь выше; тогда будет тебе честь пред сидящими с тобою,
14:10  ἀλλ᾽ ὅταν κληθῇς πορευθεὶς ἀνάπεσε εἰς τὸν ἔσχατον τόπον, ἵνα ὅταν ἔλθῃ ὁ κεκληκώς σε ἐρεῖ σοι, φίλε, προσανάβηθι ἀνώτερον· τότε ἔσται σοι δόξα ἐνώπιον πάντων τῶν συνανακειμένων σοι.
14:10. ἀλλ' (Other) ὅταν (which-also-ever) κληθῇς (thou-might-have-been-called-unto,"πορευθεὶς (having-been-traversed-of) ἀνάπεσε (thou-should-have-had-fallen-up) εἰς (into) τὸν (to-the-one) ἔσχατον (to-most-bordered) τόπον, (to-an-occasion,"ἵνα (so) ὅταν (which-also-ever) ἔλθῃ (it-might-have-had-came,"ὁ (the-one) κεκληκώς (having-had-come-to-call-unto) σε (to-thee,"ἐρεῖ (it-shall-utter) σοι (unto-thee,"Φίλε, (Cared,"προσανάβηθι (thou-should-have-had-stepped-up-toward) ἀνώτερον: (to-more-up-unto-which) τότε (to-the-one-which-also) ἔσται ( it-shall-be ) σοι (unto-thee) δόξα (a-recognition) ἐνώπιον (in-looked) πάντων ( of-all ) τῶν (of-the-ones) συνανακειμένων ( of-situating-up-together ) σοι. (unto-thee)
14:10. sed cum vocatus fueris vade recumbe in novissimo loco ut cum venerit qui te invitavit dicat tibi amice ascende superius tunc erit tibi gloria coram simul discumbentibusBut when thou art invited, go, sit down in the lowest place; that when he who invited thee cometh, he may say to thee: Friend, go up higher. Then shalt thou have glory before them that sit at table with thee.
10. But when thou art bidden, go and sit down in the lowest place; that when he that hath bidden thee cometh, he may say to thee, Friend, go up higher: then shalt thou have glory in the presence of all that sit at meat with thee.
14:10. But when you are invited, go, sit down in the lowest place, so that, when he who invited you arrives, he may say to you, ‘Friend, go up higher.’ Then you will have glory in the sight of those who sit at table together with you.
14:10. But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.
But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee:

10: Но когда зван будешь, придя, садись на последнее место, чтобы звавший тебя, подойдя, сказал: друг! пересядь выше; тогда будет тебе честь пред сидящими с тобою,
14:10  ἀλλ᾽ ὅταν κληθῇς πορευθεὶς ἀνάπεσε εἰς τὸν ἔσχατον τόπον, ἵνα ὅταν ἔλθῃ ὁ κεκληκώς σε ἐρεῖ σοι, φίλε, προσανάβηθι ἀνώτερον· τότε ἔσται σοι δόξα ἐνώπιον πάντων τῶν συνανακειμένων σοι.
14:10. sed cum vocatus fueris vade recumbe in novissimo loco ut cum venerit qui te invitavit dicat tibi amice ascende superius tunc erit tibi gloria coram simul discumbentibus
But when thou art invited, go, sit down in the lowest place; that when he who invited thee cometh, he may say to thee: Friend, go up higher. Then shalt thou have glory before them that sit at table with thee.
14:10. But when you are invited, go, sit down in the lowest place, so that, when he who invited you arrives, he may say to you, ‘Friend, go up higher.’ Then you will have glory in the sight of those who sit at table together with you.
14:10. But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:10: The lowest room - The lowest seat at the table; showing that you are not desirous of distinctions, or greedy of that honor which may properly belong to you.
Shalt have worship - The word "worship" here means "honor." They who are sitting with you shall treat you with respect. They will learn your rank by your being invited nearer to the head of the table, and it will be better to learn it thus than by putting yourself forward. They will do you honor because you have shown a humble spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:10: go: Sa1 15:17; Pro 15:33, Pro 25:6, Pro 25:7
then: Isa 60:14; Rev 3:9
John Gill
14:10 But when thou art bidden,.... To an entertainment, and the time is come,
go and sit down in the lowest room: place thyself at the lower end of the table, or in the most inferior seat; which will show humility and lowliness of mind, and prevent shame and mortification; since there can be no putting into a lower place, and there may be an advance to an higher:
that when he that bade thee cometh; into the dining room, and observe in what place thou art:
he may say unto thee, friend, go up higher; to a more honourable seat at table, pointing to it, and saying, there is such a seat empty, go up and take it, it best becomes thee:
then shalt thou have worship; or glory, as the word signifies; honour and esteem, instead of shame and blushing; not only from the master of the feast,
but in the presence of them that sit at meat with thee; and from them, who will take notice of the honour done thee, and will entertain an high opinion of thee, and commend thee for thine humility and modesty. Advice, like to this, is given by Solomon in Prov 25:6 and which is explained by the Jews in like manner as here (k):
"Ben Azzai used to say, descend, from thy place two or three degrees, and sit; it is better that it should be said to thee, "go up", than that it should be said to thee, descend, as it is said in Prov 25:7.''
Which is elsewhere (l) thus expressed:
"R. Akiba taught it (or expounded, Prov 25:7) in the name of R. Simeon ben Azzai, remove from thy place two or three seats, and sit until it is said to thee, "go up"; but do not go up (i.e. first,) for it will be said to thee descend; it is better that it should be said to thee go up, go up, than that it should be said to thee go down, go down: and Ben Hillell used to say, my humiliation is my exaltation, and my exaltation is my humiliation.''
(k) Abot R. Nathan, c. 25. fol. 6. 4. (l) Vajikra Rabba, sect. 1. fol. 146. 4. Vid. Shemot Rabba, sect. 45. fol. 142. 1.
Robert Jamieson, A. R. Fausset and David Brown
14:10 Friend--said to the modest guest only, not the proud one (Lk 14:9) [BENGEL].
worship--honor. The whole of this is but a reproduction of Prov 25:6-7. But it was reserved for the matchless Teacher to utter articulately, and apply to the regulation of the minutest features of social life, such great laws of the Kingdom of God, as that of Lk 14:11.
14:1114:11: Զի ամենայն որ բարձրացուցանէ զանձն՝ խոնարհեսցի՛. եւ որ խոնարհեցուցանէ զանձն՝ բարձրասցի՛։
11 որովհետեւ նա, ով ինքն իրեն բարձրացնում է, պիտի խոնարհուի, եւ նա, ով ինքն իրեն խոնարհեցնում է, պիտի բարձրանայ»:
11 Վասն զի ամէն ով որ իր անձը կը բարձրացնէ, պիտի խոնարհի եւ ով որ իր անձը կը խոնարհեցնէ, պիտի բարձրանայ»։
Զի ամենայն որ բարձրացուցանէ զանձն` խոնարհեսցի. եւ որ խոնարհեցուցանէ զանձն` բարձրասցի:

14:11: Զի ամենայն որ բարձրացուցանէ զանձն՝ խոնարհեսցի՛. եւ որ խոնարհեցուցանէ զանձն՝ բարձրասցի՛։
11 որովհետեւ նա, ով ինքն իրեն բարձրացնում է, պիտի խոնարհուի, եւ նա, ով ինքն իրեն խոնարհեցնում է, պիտի բարձրանայ»:
11 Վասն զի ամէն ով որ իր անձը կը բարձրացնէ, պիտի խոնարհի եւ ով որ իր անձը կը խոնարհեցնէ, պիտի բարձրանայ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1111: ибо всякий возвышающий сам себя унижен будет, а унижающий себя возвысится.
14:11  ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται.
14:11. ὅτι (To-which-a-one) πᾶς (all) ὁ (the-one) ὑψῶν (en-overing) ἑαυτὸν (to-self) ταπεινωθήσεται (it-shall-be-en-lowed) καὶ (and) ὁ (the-one) ταπεινῶν (en-lowing) ἑαυτὸν (to-self) ὑψωθήσεται. (it-shall-be-en-overed)
14:11. quia omnis qui se exaltat humiliabitur et qui se humiliat exaltabiturBecause every one that exalteth himself shall be humbled: and he that humbleth himself shall be exalted.
11. For every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted.
14:11. For everyone who exalts himself shall be humbled, and whoever humbles himself shall be exalted.”
14:11. For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.
For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted:

11: ибо всякий возвышающий сам себя унижен будет, а унижающий себя возвысится.
14:11  ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται.
14:11. quia omnis qui se exaltat humiliabitur et qui se humiliat exaltabitur
Because every one that exalteth himself shall be humbled: and he that humbleth himself shall be exalted.
14:11. For everyone who exalts himself shall be humbled, and whoever humbles himself shall be exalted.”
14:11. For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: (См. Мф XXIII, 12). Опять несомненно, что этот общий закон высказан здесь Христом с отношением к надежде фарисеев на участие в Царстве Божием.
Adam Clarke: Commentary on the Bible - 1831
14:11: For whosoever exalteth himself, etc. - This is the unchangeable conduct of God: he is ever abasing the proud, and giving grace, honor, and glory to the humble.
Albert Barnes: Notes on the Bible - 1834
14:11: Whosoever exalteth ... - This is universal among people, and it is also the way in which God will deal with people. "Men" will perpetually endeavor to bring down those who endeavor to exalt themselves; and it is a part of God's regular plan to abase the proud, to bring down the lofty, to raise up those that be bowed down, and show "his" favors to those who are poor and needy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: whosoever: Luk 1:51, Luk 18:14; Sa1 15:17; Job 22:29, Job 40:10-12; Psa 18:27, Psa 138:6; Pro 15:33, Pro 18:12, Pro 29:23; Isa 2:11, Isa 2:17, Isa 57:15; Mat 23:12; Jam 4:6; Pe1 5:5
John Gill
14:11 For whosoever exalteth himself,.... Either in the above way, or any other, shall be abased, humbled and mortified:
and he that humbleth himself; behaves in an humble and modest manner,
shall be exalted; See Gill on Mt 23:12.
John Wesley
14:11 Mt 23:12.
Robert Jamieson, A. R. Fausset and David Brown
14:11 whosoever, &c.--couching them in a chaste simplicity and proverbial terseness of style which makes them "apples of gold in a setting of silver." (See on Lk 18:14).
14:1214:12: Ասէ՛ եւ ցկոչնատէրն. Յորժամ առնիցես ճա՛շ կամ ընթրիս, մի՛ կոչեր զբարեկամս քո, եւ մի՛ զեղբարս քո, եւ մի՛ զազգականս քո, եւ մի՛ զդրացիս քո, եւ մի՛ զմեծամեծս. զի մի՛ եւ նոքա փոխարէն կոչեսցեն զքեզ, եւ լինիցի քեզ հատուցումն[1335]։ [1335] Ոմանք. Զմեծամեծս քո։
12 Իրեն հրաւիրողին էլ ասաց. «Երբ ճաշ կամ ընթրիք ես տալիս, մի՛ կանչիր ո՛չ քո բարեկամներին, ո՛չ քո եղբայրներին, ո՛չ քո ազգականներին եւ ո՛չ էլ քո հարուստ հարեւաններին, որպէսզի նրանք էլ փոխարէնը քեզ չհրաւիրեն, եւ քեզ հատուցում լինի:
12 Զինք հրաւիրողին ալ ըսաւ. «Երբ ճաշ կամ ընթրիք կ’ընես, մի՛ կանչեր քու բարեկամներդ, ո՛չ ալ քու եղբայրներդ եւ ո՛չ քու ազգականներդ, ո՛չ քու հարուստ դրացիներդ, որ չըլլայ թէ անոնք ալ փոխարէնը քեզ հրաւիրեն ու քեզի հատուցում ըլլայ։
Ասէ եւ ցկոչնատէրն. Յորժամ առնիցես ճաշ կամ ընթրիս, մի՛ կոչեր զբարեկամս քո, եւ մի՛ զեղբարս քո, եւ մի՛ զազգականս քո, եւ մի՛ [99]զդրացիս քո եւ մի՛ զմեծամեծս``. զի մի՛ եւ նոքա փոխարէն կոչեսցեն զքեզ, եւ լինիցի քեզ հատուցումն:

14:12: Ասէ՛ եւ ցկոչնատէրն. Յորժամ առնիցես ճա՛շ կամ ընթրիս, մի՛ կոչեր զբարեկամս քո, եւ մի՛ զեղբարս քո, եւ մի՛ զազգականս քո, եւ մի՛ զդրացիս քո, եւ մի՛ զմեծամեծս. զի մի՛ եւ նոքա փոխարէն կոչեսցեն զքեզ, եւ լինիցի քեզ հատուցումն[1335]։
[1335] Ոմանք. Զմեծամեծս քո։
12 Իրեն հրաւիրողին էլ ասաց. «Երբ ճաշ կամ ընթրիք ես տալիս, մի՛ կանչիր ո՛չ քո բարեկամներին, ո՛չ քո եղբայրներին, ո՛չ քո ազգականներին եւ ո՛չ էլ քո հարուստ հարեւաններին, որպէսզի նրանք էլ փոխարէնը քեզ չհրաւիրեն, եւ քեզ հատուցում լինի:
12 Զինք հրաւիրողին ալ ըսաւ. «Երբ ճաշ կամ ընթրիք կ’ընես, մի՛ կանչեր քու բարեկամներդ, ո՛չ ալ քու եղբայրներդ եւ ո՛չ քու ազգականներդ, ո՛չ քու հարուստ դրացիներդ, որ չըլլայ թէ անոնք ալ փոխարէնը քեզ հրաւիրեն ու քեզի հատուցում ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1212: Сказал же и позвавшему Его: когда делаешь обед или ужин, не зови друзей твоих, ни братьев твоих, ни родственников твоих, ни соседей богатых, чтобы и они тебя когда не позвали, и не получил ты воздаяния.
14:12  ἔλεγεν δὲ καὶ τῶ κεκληκότι αὐτόν, ὅταν ποιῇς ἄριστον ἢ δεῖπνον, μὴ φώνει τοὺς φίλους σου μηδὲ τοὺς ἀδελφούς σου μηδὲ τοὺς συγγενεῖς σου μηδὲ γείτονας πλουσίους, μήποτε καὶ αὐτοὶ ἀντικαλέσωσίν σε καὶ γένηται ἀνταπόδομά σοι.
14:12. Ἔλεγεν (It-was-forthing) δὲ (moreover) καὶ (and) τῷ (unto-the-one) κεκληκότι (unto-having-had-come-to-call-unto) αὐτόν (to-it,"Ὅταν (Which-also-ever) ποιῇς (thou-might-do-unto) ἄριστον (to-most-good) ἢ (or) δεῖπνον, (to-mealed) μὴ (lest) φώνει (thou-should-sound-unto) τοὺς (to-the-ones) φίλους ( to-cared ) σου (of-thee) μηδὲ (lest-moreover) τοὺς (to-the-ones) ἀδελφούς ( to-brethrened ) σου (of-thee) μηδὲ (lest-moreover) τοὺς (to-the-ones) συγγενεῖς ( to-together-kindreded ) σου (of-thee) μηδὲ (lest-moreover) γείτονας (to-soil-belongers) πλουσίους , ( to-wealth-belonged ,"μή (lest) ποτε (whither-also) καὶ (and) αὐτοὶ (them) ἀντικαλέσωσίν (they-might-have-ever-a-one-called-unto) σε (to-thee) καὶ (and) γένηται ( it-might-have-had-became ) ἀνταπόδομά (to-an-ever-a-one-giving-off-to) σοι. (unto-thee,"
14:12. dicebat autem et ei qui se invitaverat cum facis prandium aut cenam noli vocare amicos tuos neque fratres tuos neque cognatos neque vicinos divites ne forte et ipsi te reinvitent et fiat tibi retributioAnd he said to him also that had invited him: When thou makest a dinner or a supper, call not thy friends nor thy brethren nor thy kinsmen nor thy neighbours who are rich; lest perhaps they also invite thee again, and a recompense be made to thee.
12. And he said to him also that had bidden him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor rich neighbours; lest haply they also bid thee again, and a recompense be made thee.
14:12. Then he also said to the one who had invited him: “When you prepare a lunch or dinner, do not choose to call your friends, or your brothers, or your relatives, or your wealthy neighbors, lest perhaps they might then invite you in return and repayment would made to you.
14:12. Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor [thy] rich neighbours; lest they also bid thee again, and a recompence be made thee.
Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor [thy] rich neighbours; lest they also bid thee again, and a recompence be made thee:

12: Сказал же и позвавшему Его: когда делаешь обед или ужин, не зови друзей твоих, ни братьев твоих, ни родственников твоих, ни соседей богатых, чтобы и они тебя когда не позвали, и не получил ты воздаяния.
14:12  ἔλεγεν δὲ καὶ τῶ κεκληκότι αὐτόν, ὅταν ποιῇς ἄριστον ἢ δεῖπνον, μὴ φώνει τοὺς φίλους σου μηδὲ τοὺς ἀδελφούς σου μηδὲ τοὺς συγγενεῖς σου μηδὲ γείτονας πλουσίους, μήποτε καὶ αὐτοὶ ἀντικαλέσωσίν σε καὶ γένηται ἀνταπόδομά σοι.
14:12. dicebat autem et ei qui se invitaverat cum facis prandium aut cenam noli vocare amicos tuos neque fratres tuos neque cognatos neque vicinos divites ne forte et ipsi te reinvitent et fiat tibi retributio
And he said to him also that had invited him: When thou makest a dinner or a supper, call not thy friends nor thy brethren nor thy kinsmen nor thy neighbours who are rich; lest perhaps they also invite thee again, and a recompense be made to thee.
14:12. Then he also said to the one who had invited him: “When you prepare a lunch or dinner, do not choose to call your friends, or your brothers, or your relatives, or your wealthy neighbors, lest perhaps they might then invite you in return and repayment would made to you.
14:12. Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor [thy] rich neighbours; lest they also bid thee again, and a recompence be made thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14: Обращаясь теперь, после наставления, данного позванным, к самому хозяину, позвавшему гостей, Христос советует ему звать на обед не друзей, родственников и богатых, но нищих и увечных. Только в таком случае хозяин может надеяться получить награду в воскресение праведных. И. Вейс находит несоответствующим учению Христа и такое наставление. Какое же несчастие в том, что богатый человек отплатит тебе гостеприимством за твое угощение? Это вовсе не так страшно и не может отнимать у нас права на получение небесной награды... Но Вейс не хочет понять, что и здесь Христос проводить ту же мысль об условиях вступления в славное Царство Божие, какую Он высказывал уже неоднократно. Эта мысль заключается в том, что, гоняясь за земною оценкою своих действий, хотя бы и хороших, люди теряют право на получение небесной награды (ср. Мф V, 46; VI, 2; V, 16). С этой точки зрения, действительно, опасно, когда за каждое наше хорошее дело мы будем находить себе награду на земле и принимать эти награды: мы, так сказать, получим свое, и на другое, высшее, рассчитывать не можем. Однако, нельзя думать, чтобы этими словами Христос вообще запрещал звать к себе на пиршества людей богатых и друзей: здесь очевидно гипербола... - В воскресение праведных. - Христос учил, что будет не одно только воскресение праведных, а воскресение всех - и праведных, и неправедных (ср. Лк XX, 35; Ин V, 25). Если здесь Он говорит только о воскресении праведных, то делает это с отношением к фарисеям, которые полагали, что воскресения будут удостоены одни праведники, так что к словам: "в воскресение праведных" Христос мысленно прибавляет: "которое вы только допускаете".
Adam Clarke: Commentary on the Bible - 1831
14:12: Call not thy friends, etc. - Our Lord certainly does not mean that a man should not entertain at particular times, his friends, etc.; but what he inculcates here is charity to the poor; and what he condemns is those entertainments which are given to the rich, either to flatter them, or to procure a similar return; because the money that is thus criminally laid out properly belongs to the poor.
Albert Barnes: Notes on the Bible - 1834
14:12: Call not thy friends ... - This is not to be understood as commanding us not to entertain "at all" our relatives and friends; but we are to remember the "design" with which our Lord spoke. He intended, doubtless, to reprove those who sought the society of the wealthy, and particularly rich relatives, and those who claimed to be intimate with the great and honorable, and who, to show their intimacy, were in the habit of "seeking" their society, and making for them expensive entertainments. He meant, also, to commend charity shown to the poor. The passage means, therefore, call "not only" your friends, but call also the poor, etc. Compare Exo 16:8; Sa1 15:22; Jer 7:22-23; Mat 9:13.
Thy kinsmen - Thy relations.
A recompense - Lest they feel themselves bound to treat you with the same kindness, and, in so doing, neither you nor they will show any kind spirit, or any disposition to do good beyond what is repaid.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:12: when: Luk 1:53; Pro 14:20, Pro 22:16; Jam 2:1-6
and a: Luk 6:32-36; Zac 7:5-7; Mat 5:46, Mat 6:1-4, Mat 6:16-18
Geneva 1599
14:12 (3) Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor [thy] rich neighbours; lest they also bid thee again, and a recompence be made thee.
(3) Against those who spend their goods either for the glory of man or for hope of recompence, whereas Christian charity considers only the glory of God, and the profit of our neighbour.
John Gill
14:12 Then said he also to him that bad him,.... As he had given advice and instructions to the guests, so he likewise thought fit to give some to the master of the house, that had given both him and them an invitation to the present meal; observing, very likely, that his guests consisted of such persons as are hereafter described.
When thou makest a dinner, or a supper; any entertainment for other persons, at what time of the day soever, whether sooner or later, at noon, or at night, on sabbath days, or others:
call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours: that is, do not invite thy rich friends, rich brethren, and rich kinsmen, as well as not rich neighbours: not that our Lord's meaning is, that such should not be invited at all; which would be to destroy friendship and sociable conversation among persons in such a relation, and of such rank and fortune: but his sense is, that not these only should be invited, to the neglect of poor friends, poor brethren, poor kinsmen, and poor neighbours; and who, comparatively speaking, should rather be invited than the former, as being what would be more serviceable to them, and of a greater advantage in the issue to the master of the feast himself.
Lest they also bid thee again; and thee only, and not the poor, to as grand an entertainment, which is commonly done:
and a recompense be made thee: one feasting bout for another, so that there will be no obligation on either side; and this will be all the advantage that will be gained; the return is made here, and there will be no reward hereafter.
John Wesley
14:12 Call not thy friends - That is, I do not bid thee call thy friends or thy neighbours. Our Lord leaves these offices of humanity and courtesy as they were, and teaches a higher duty. But is it not implied herein, that we should be sparing in entertaining those that need it not, in order to assist those that do need, with all that is saved from those needless entertainments? Lest a recompense be made - This fear is as much unknown to the world, as even the fear of riches.
Robert Jamieson, A. R. Fausset and David Brown
14:12 call not thy friends--Jesus certainly did not mean us to dispense with the duties of ordinary fellowship, but, remitting these to their proper place, inculcates what is better [BENGEL].
lest . . . a recompense be given thee--a fear the world is not afflicted with [BENGEL]. The meaning, however, is that no exercise of principle is involved in it, as selfishness itself will suffice to prompt to it (Mt 5:46-47).
14:1314:13: Այլ յորժամ առնիցես ընդունելութիւն, կոչեա՛ զաղքա՛տս, եւ զխե՛ղս, զկա՛ղս եւ զկո՛յրս[1336]. [1336] Ոմանք. Եւ զկաղս եւ զկոյրս։
13 Այլ, երբ ընդունելութիւն անես, կանչի՛ր աղքատներին, խեղանդամներին, կաղերին ու կոյրերին
13 Հապա երբ հացկերոյթ կ’ընես՝ աղքատներ, պակասաւորներ, կաղեր ու կոյրեր հրաւիրէ
Այլ յորժամ առնիցես ընդունելութիւն, կոչեա զաղքատս եւ զխեղս, զկաղս եւ զկոյրս:

14:13: Այլ յորժամ առնիցես ընդունելութիւն, կոչեա՛ զաղքա՛տս, եւ զխե՛ղս, զկա՛ղս եւ զկո՛յրս[1336].
[1336] Ոմանք. Եւ զկաղս եւ զկոյրս։
13 Այլ, երբ ընդունելութիւն անես, կանչի՛ր աղքատներին, խեղանդամներին, կաղերին ու կոյրերին
13 Հապա երբ հացկերոյթ կ’ընես՝ աղքատներ, պակասաւորներ, կաղեր ու կոյրեր հրաւիրէ
zohrab-1805▾ eastern-1994▾ western am▾
14:1313: Но, когда делаешь пир, зови нищих, увечных, хромых, слепых,
14:13  ἀλλ᾽ ὅταν δοχὴν ποιῇς, κάλει πτωχούς, ἀναπείρους, χωλούς, τυφλούς·
14:13. ἀλλ' (other) ὅταν (which-also-ever) δοχὴν (to-a-receiving) ποιῇς, (thou-might-do-unto,"κάλει (thou-should-call-unto) πτωχούς , ( to-beggared ," ἀναπείρους , ( to-pierced-up ," χωλούς , ( to-lame ," τυφλούς : ( to-blind )
14:13. sed cum facis convivium voca pauperes debiles claudos caecosBut when thou makest a feast, call the poor, the maimed, the lame and the blind.
13. But when thou makest a feast, bid the poor, the maimed, the lame, the blind:
14:13. But when you prepare a feast, call the poor, the disabled, the lame, and the blind.
14:13. But when thou makest a feast, call the poor, the maimed, the lame, the blind:
But when thou makest a feast, call the poor, the maimed, the lame, the blind:

13: Но, когда делаешь пир, зови нищих, увечных, хромых, слепых,
14:13  ἀλλ᾽ ὅταν δοχὴν ποιῇς, κάλει πτωχούς, ἀναπείρους, χωλούς, τυφλούς·
14:13. sed cum facis convivium voca pauperes debiles claudos caecos
But when thou makest a feast, call the poor, the maimed, the lame and the blind.
14:13. But when you prepare a feast, call the poor, the disabled, the lame, and the blind.
14:13. But when thou makest a feast, call the poor, the maimed, the lame, the blind:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:13: The poor - Those who are destitute of comfortable food.
The maimed - Those who are deprived of any member of their body, as an arm or a leg or who have not the use of them so that they can labor for their own support.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:13: call: Luk 14:21, Luk 11:41; Deu 14:29, Deu 16:11, Deu 16:14, Deu 26:12, Deu 26:13; Sa2 6:19; Ch2 30:24; Neh 8:10, Neh 8:12; Job 29:13, Job 29:15, Job 29:16, Job 31:16-20; Pro 3:9, Pro 3:10, Pro 14:31, Pro 31:6, Pro 31:7; Isa 58:7, Isa 58:10; Mat 14:14-21, Mat 15:32-39, Mat 22:10; Act 2:44, Act 2:45, Act 4:34, Act 4:35, Act 9:39; Rom 12:13-16; Ti1 3:2, Ti1 5:10; Tit 1:8; Plm 1:7; Heb 13:2
John Gill
14:13 But when thou makest a feast,.... An entertainment for others, a dinner, or a supper:
call the poor, the maimed, the lame, and the blind; that is, the poor maimed, the poor lame, and the poor blind; otherwise it is possible that rich men may be maimed, lame, and blind; whereas these are not intended, but such who are in indigent circumstances, that stand in need of a meal, and to whom it is welcome.
Robert Jamieson, A. R. Fausset and David Brown
14:13 call the poor--"Such God Himself calls" (Lk 14:21) [BENGEL].
14:1414:14: եւ երանելի՛ լինիցիս. զի ո՛չ ունին փոխարէն հատուցանելոյ քեզ. եւ հատուսցի քեզ փոխարէն ՚ի յարութեան արդարոց[1337]։ [1337] Ոմանք. Եւ երանելի լիցիս զի ոչ ունիցին փո՛՛... եւ լինիցի քեզ փոխարէն ՚ի յա՛՛։ Ուր օրինակ մի. Փոխարէն հատուցանել քեզ. եւ հատուցից քեզ ՚ի յարքայութեանն արդարոց։
14 եւ երանելի կը լինես, որովհետեւ փոխարէնը քեզ հատուցելու ոչինչ չունեն: Եւ դրա փոխարէն քեզ կը հատուցուի արդարների յարութեան օրը»:
14 Ու երանելի պիտի ըլլաս, վասն զի անոնք չեն կրնար փոխարէնը քեզի հատուցանել. քանզի արդարներուն յարութիւն առած ատենը փոխարէնը քեզի պիտի հատուցուի»։
եւ երանելի լինիցիս. զի ոչ ունին փոխարէն հատուցանելոյ քեզ, եւ հատուսցի քեզ փոխարէն ի յարութեան արդարոց:

14:14: եւ երանելի՛ լինիցիս. զի ո՛չ ունին փոխարէն հատուցանելոյ քեզ. եւ հատուսցի քեզ փոխարէն ՚ի յարութեան արդարոց[1337]։
[1337] Ոմանք. Եւ երանելի լիցիս զի ոչ ունիցին փո՛՛... եւ լինիցի քեզ փոխարէն ՚ի յա՛՛։ Ուր օրինակ մի. Փոխարէն հատուցանել քեզ. եւ հատուցից քեզ ՚ի յարքայութեանն արդարոց։
14 եւ երանելի կը լինես, որովհետեւ փոխարէնը քեզ հատուցելու ոչինչ չունեն: Եւ դրա փոխարէն քեզ կը հատուցուի արդարների յարութեան օրը»:
14 Ու երանելի պիտի ըլլաս, վասն զի անոնք չեն կրնար փոխարէնը քեզի հատուցանել. քանզի արդարներուն յարութիւն առած ատենը փոխարէնը քեզի պիտի հատուցուի»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1414: и блажен будешь, что они не могут воздать тебе, ибо воздастся тебе в воскресение праведных.
14:14  καὶ μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι, ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων.
14:14. καὶ (And) μακάριος (bless-belonged) ἔσῃ , ( thou-shall-be ,"ὅτι (to-which-a-one) οὐκ (not) ἔχουσιν (they-hold) ἀνταποδοῦναί (to-have-had-ever-a-one-given-off) σοι, (unto-thee,"ἀνταποδοθήσεται (it-shall-be-ever-a-one-given-off) γάρ (therefore) σοι (unto-thee) ἐν (in) τῇ (unto-the-one) ἀναστάσει (unto-a-standing-up) τῶν (of-the-ones) δικαίων . ( of-course-belonged )
14:14. et beatus eris quia non habent retribuere tibi retribuetur enim tibi in resurrectione iustorumAnd thou shalt be blessed, because they have not wherewith to make thee recompense: for recompense shall be made thee at the resurrection of the just.
14. and thou shalt be blessed; because they have not to recompense thee: for thou shalt be recompensed in the resurrection of the just.
14:14. And you will be blessed because they do not have a way to repay you. So then, your recompense will be in the resurrection of the just.”
14:14. And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just:

14: и блажен будешь, что они не могут воздать тебе, ибо воздастся тебе в воскресение праведных.
14:14  καὶ μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι, ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων.
14:14. et beatus eris quia non habent retribuere tibi retribuetur enim tibi in resurrectione iustorum
And thou shalt be blessed, because they have not wherewith to make thee recompense: for recompense shall be made thee at the resurrection of the just.
14:14. And you will be blessed because they do not have a way to repay you. So then, your recompense will be in the resurrection of the just.”
14:14. And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:14: For they cannot recompense thee - Because you have done it for God's sake only, and they cannot make you a recompense, therefore God will consider himself your debtor, and will recompense you in the resurrection of the righteous. There are many very excellent sayings among the rabbins on the excellence of charity. They produce both Job and Abraham as examples of a very merciful disposition. "Job, say they, had an open door on each of the four quarters of his house, that the poor, from whatever direction they might come, might find the door of hospitality open to receive them. But Abraham was more charitable than Job, for he traveled over the whole land in order to find out the poor, that he might conduct them to his house."
Albert Barnes: Notes on the Bible - 1834
14:14: Shalt be blessed - Blessed in the "act" of doing good, which furnishes more "happiness" than riches can give, and blessed or rewarded "by God" in the day of judgment.
They cannot recompense thee - They cannot invite you again, and thus pay you; and by inviting "them" you show that you have a "disposition" to do good.
The resurrection of the just - When the just or holy shall be raised from the dead. Then "God" shall reward those who have done good to the poor and needy from love to the Lord Jesus Christ, Mat 10:42; Mat 25:34-36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:14: for thou: Pro 19:17; Mat 6:4, Mat 10:41, Mat 10:42, Mat 25:34-40; Phi 4:18, Phi 4:19
the resurrection: Luk 20:35, Luk 20:36; Dan 12:2, Dan 12:3; Joh 5:29; Act 24:15
John Gill
14:14 And thou shalt be blessed,.... By God, with an increase of worldly substance, or with spiritual blessings, and with eternal glory and happiness; and by these poor objects, who will pray to God for a blessing upon such a kind benefactor:
for they cannot recompense thee; by inviting again to a like entertainment, as rich guests can do, and when they have done that there is nothing else to be expected; but such that entertain the poor can have no return from them, and yet a retaliation will be made:
for thou shalt be recompensed at the resurrection of the just; when the just shall rise again, which will be the first resurrection; and happy is he that has part in it: for the righteous, or dead in Christ will rise first; and notice will be taken of the good works of the saints, particularly of their acts of beneficence to the poor members of Christ; and which they have done in faith, from a principle of love to Christ, and with a view to the glory of God, and the good of their fellow creatures and Christians.
John Wesley
14:14 One of them that sat at table hearing these things - And being touched therewith, said, Happy is he that shall eat bread in the kingdom of God - Alluding to what had just been spoken. It means, he that shall have a part in the resurrection of the just.
Robert Jamieson, A. R. Fausset and David Brown
14:14 blessed--acting from disinterested, god-like compassion for the wretched.
14:1514:15: Իբրեւ լուաւ զայս ոմն ՚ի բազմականացն՝ ասէ ցնա. Երանի՛ որ կերիցէ ճա՛շ յարքայութեան Աստուծոյ[1338]։[1338] Ոմանք. Մի ոմն ՚ի բազ՛՛... երանի իցէ որ կերիցէ ճաշ յարքայութեանն Աստուծոյ։
15 Երբ սեղանակիցներից մէկը այս լսեց, ասաց նրան. «Երանի՜ նրան, ով ճաշ կ’ուտի Աստծու արքայութեան մէջ»:
15 Սեղան նստողներէն մէկը, երբ լսեց այս խօսքը, ըսաւ անոր. «Երանի՜ անոր, որ Աստուծոյ թագաւորութեանը մէջ հաց պիտի ուտէ»։
Իբրեւ լուաւ զայս ոմն ի բազմականացն, ասէ ցնա. Երանի որ կերիցէ ճաշ յարքայութեան Աստուծոյ:

14:15: Իբրեւ լուաւ զայս ոմն ՚ի բազմականացն՝ ասէ ցնա. Երանի՛ որ կերիցէ ճա՛շ յարքայութեան Աստուծոյ[1338]։
[1338] Ոմանք. Մի ոմն ՚ի բազ՛՛... երանի իցէ որ կերիցէ ճաշ յարքայութեանն Աստուծոյ։
15 Երբ սեղանակիցներից մէկը այս լսեց, ասաց նրան. «Երանի՜ նրան, ով ճաշ կ’ուտի Աստծու արքայութեան մէջ»:
15 Սեղան նստողներէն մէկը, երբ լսեց այս խօսքը, ըսաւ անոր. «Երանի՜ անոր, որ Աստուծոյ թագաւորութեանը մէջ հաց պիտի ուտէ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1515: Услышав это, некто из возлежащих с Ним сказал Ему: блажен, кто вкусит хлеба в Царствии Божием!
14:15  ἀκούσας δέ τις τῶν συνανακειμένων ταῦτα εἶπεν αὐτῶ, μακάριος ὅστις φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ θεοῦ.
14:15. Ἀκούσας (Having-heard) δέ (moreover,"τις (a-one) τῶν (of-the-ones) συνανακειμένων ( of-situating-up-together ,"ταῦτα (to-the-ones-these,"εἶπεν (it-had-said) αὐτῷ (unto-it,"Μακάριος (Bless-belonged) ὅστις (which-a-one) φάγεται ( it-shall-devour ) ἄρτον (to-a-loaf) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
14:15. haec cum audisset quidam de simul discumbentibus dixit illi beatus qui manducabit panem in regno DeiWhen one of them that sat at table with him had heard these things, he said to him: Blessed is he that shall eat bread in the kingdom of God.
15. And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.
14:15. When someone sitting at table with him had heard these things, he said to him, “Blessed is he who will eat bread in the kingdom of God.”
14:15. And when one of them that sat at meat with him heard these things, he said unto him, Blessed [is] he that shall eat bread in the kingdom of God.
And when one of them that sat at meat with him heard these things, he said unto him, Blessed [is] he that shall eat bread in the kingdom of God:

15: Услышав это, некто из возлежащих с Ним сказал Ему: блажен, кто вкусит хлеба в Царствии Божием!
14:15  ἀκούσας δέ τις τῶν συνανακειμένων ταῦτα εἶπεν αὐτῶ, μακάριος ὅστις φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ θεοῦ.
14:15. haec cum audisset quidam de simul discumbentibus dixit illi beatus qui manducabit panem in regno Dei
When one of them that sat at table with him had heard these things, he said to him: Blessed is he that shall eat bread in the kingdom of God.
14:15. When someone sitting at table with him had heard these things, he said to him, “Blessed is he who will eat bread in the kingdom of God.”
14:15. And when one of them that sat at meat with him heard these things, he said unto him, Blessed [is] he that shall eat bread in the kingdom of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
15: Услышав речь о воскрешении праведных один из сотрапезников, очевидно в уверенности быть участником этого воскрешения, воскликнул: блажен, т. е. счастлив тот, кто вкусит хлеба, т. е. будет участником великого пиршества, в Царствии Божием, т. е. в Мессианском.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God. 16 Then said he unto him, A certain man made a great supper, and bade many: 17 And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. 18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. 19 And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. 20 And another said, I have married a wife, and therefore I cannot come. 21 So that servant came, and showed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. 22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room. 23 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. 24 For I say unto you, That none of those men which were bidden shall taste of my supper.

Here is another discourse of our Saviour's, in which he spiritualizes the feast he was invited to, which is another way of keeping up good discourse in the midst of common actions.

I. The occasion of the discourse was given by one of the guests, who, when Christ was giving rules about feasting, said to him, Blessed is he that shall eat bread in the kingdom of God (v. 15), which, some tell us, was a saying commonly used among the rabbin.

1. But with what design does this man bring it in here? (1.) Perhaps this man, observing that Christ reproved first the guests and then the master of the house, fearing he should put the company out of humour, started this, to divert the discourse to something else. Or, (2.) Admiring the good rules of humility and charity which Christ had now given, but despairing to see them lived up to in the present degenerate state of things, he longs for the kingdom of God, when these and other good laws shall prevail, and pronounces them blessed who shall have a place in that kingdom. Or, (3.) Christ having mentioned the resurrection of the just, as a recompence for acts of charity to the poor, he here confirms what he said, "Yea, Lord, they that shall be recompensed in the resurrection of the just, shall eat bread in the kingdom, and that is a greater recompence than being reinvited to the table of the greatest man on earth." Or, (4.) Observing Christ to be silent, after he had given the foregoing lessons, he was willing to draw him in again to further discourse, so wonderfully well-pleased was he with what he said; and he knew nothing more likely to engage him than to mention the kingdom of God. Note, Even those that are not of ability to carry on good discourse themselves ought to put in a word now and then, to countenance it, and help it forward.

2. Now what this man said was a plain and acknowledged truth, and it was quoted very appositely now that they were sitting at meat; for we should take occasion from common things to think and speak of those heavenly and spiritual things which in scripture are compared to them, for that is one end of borrowing similitudes from them. And it will be good for us, when we are receiving the gifts of God's providence, to pass through them to the consideration of the gifts of his grace, those better things. This thought will be very seasonable when we are partaking of bodily refreshments: Blessed are they that shall eat bread in the kingdom of God. (1.) In the kingdom of grace, in the kingdom of the Messiah, which was expected now shortly to be set up. Christ promised his disciples that they should eat and drink with him in his kingdom. They that partake of the Lord's supper eat bread in the kingdom of God. (2.) In the kingdom of glory, at the resurrection. The happiness of heaven is an everlasting feast; blessed are they that shall sit down at that table, whence they shall rise no more.

II. The parable which our Lord Jesus put forth upon this occasion, v. 16, &c. Christ joins with the good man in what he said: "It is very true, Blessed are they that shall partake of the privileges of the Messiah's kingdom. But who are they that shall enjoy that privilege? You Jews, who think to have the monopoly of it, will generally reject it, and the Gentiles will be the greatest sharers in it." This he shows by a parable, for, if he had spoken it plainly, the Pharisees would not have borne it. Now in the parable we may observe,

1. The free grace and mercy of God, shining in the gospel of Christ; it appears,

(1.) In the rich provision he has made for poor souls, for their nourishment, refreshment, and entertainment (v. 16): A certain man made a great supper. There is that in Christ and the grace of the gospel which will be food and a feast for the soul of man that knows its own capacities, for the soul of a sinner that knows its own necessities and miseries. It is called a supper, because in those countries supper time was the chief feasting time, when the business of the day was over. The manifestation of gospel grace to the world was the evening of the world's day; and the fruition of the fulness of that grace in heaven is reserved for the evening of our day.

(2.) In gracious invitation given us to come and partake of this provision. Here is, [1.] A general invitation given: He bade many. Christ invited the whole nation and people of the Jews to partake of the benefits of his gospel. There is provision enough for as many as come; it was prophesied of as a feast for all people, Isa. xxv. 6. Christ in the gospel, as he keeps a good house, so he keeps an open house. [2.] A particular memorandum given, when the supper time was at hand; the servant was sent round to put them in mind of it: Come, for all things are now ready. When the Spirit was poured out, and the gospel church planted, those who before were invited were more closely pressed to come in presently: Now all things are ready, the full discovery of the gospel mystery is now made, all the ordinances of the gospel are now instituted, the society of Christians is now incorporated, and, which crowns all, the Holy Ghost is now given. This is the call now given to us: "All things are now ready, now is the accepted time; it is now, and has not been long; it is now, and will not be long; it is a season of grace that will be soon over, and therefore come now; do not delay; accept the invitation; believe yourselves welcome; eat, O friends; drink, yea drink abundantly, O beloved."

2. The cold entertainment which the grace of the gospel meets with. The invited guests declined coming. They did not say flatly and plainly that they would not come, but they all with one consent began to make excuse, v. 18. One would have expected that they should all with one consent have come to a good supper, when they were so kindly invited to it: who would have refused such an invitation? Yet, on the contrary, they all found out some pretence or other to shift off their attendance. This bespeaks the general neglect of the Jewish nation to close with Christ, and accept of the offers of his grace, and the contempt they put upon the invitation. It also intimates the backwardness there is in most people to close with the gospel call. They cannot for shame avow their refusal, but they desire to be excused: they all ato mias, some supply horas, all straightway, they could give an answer extempore, and needed not to study for it, had not to seek for an excuse. Others supply gnomes, they were unanimous in it; with one voice. (1.) Here were two that were purchasers, who were in such haste to go and see their purchases that they could not find time to go to this supper. One had purchased land; he had bought a piece of ground, which was represented to him to be a good bargain, and he must needs to and see whether it was so or no; and therefore I pray thee have me excused. His heart was so much upon the enlarging of his estate that he could neither be civil to his friend nor kind to himself. Note, Those that have their hearts full of the world, and fond of laying house to house and field to field, have their ears deaf to the gospel invitation. But what a frivolous excuse was this! He might have deferred going to see his piece of ground till the next day, and have found it in the same place and plight it was now in, if he had so pleased. Another had purchased stock for his land. "I have bought five yoke of oxen for the plough, and I must just now go and prove them, must go and try whether they be fit for my purpose; and therefore excuse me for this time." The former intimates that inordinate complacency in the world, this the inordinate care and concern about the world, which keep people from Christ and his grace; both intimate a preference given to the body above the soul, and to the things of time above those of eternity. Note, It is very criminal, when we are called to any duty, to make excuses for our neglect of it: it is a sign that there are convictions that it is duty, but no inclination to it. These things here, that were the matter of the excuses, were, [1.] Little things, and of small concern. It had better become them to have said, "I am invited to eat bread in the kingdom of God, and therefore must be excused from going to see the ground or the oxen." [2.] Lawful things. Note, Things lawful in themselves, when the heart is too much set upon them, prove fatal hindrances in religion--Licitus perimus omnes. It is a hard matter so to manage our worldly affairs that they may not divert us from spiritual pursuits; and this ought to be our great care. (2.) Here was one that was newly married, and could not leave his wife to go out to supper, no, not for once (v. 30): I have married a wife, and therefore, in short, I cannot come. He pretends that he cannot, when the truth is he will not. Thus many pretend inability for the duties of religion when really they have an aversion to them. He has married a wife. It is true, he that married was excused by the law from going to war for the first year (Deut. xxiv. 5), but would that excuse him from going up to the feasts of the Lord, which all the males were yearly to attend? Much less will it excuse from the gospel feast, of which the other were but types. Note, Our affection to our relations often proves a hindrance to us in our duty to God. Adam's excuse was, The woman that thou gavest me persuaded me to eat; this here was, The woman persuaded me not to eat. He might have gone and taken his wife along with him; they would both have been welcome.

3. The account which was brought to the master of the feast of the affront put upon him by his friends whom he had invited, who now showed how little they valued him (v. 21): That servant came, and showed his lord these things, told him with surprise that he was likely to sup alone, for the guests that were invited, though they had had timely notice a good while before, that they might order their affairs accordingly, yet were now engaged in some other business. He made the matter neither better nor worse, but related it just as it was. Note, Ministers must give account of the success of their ministry. They must do it now at the throne of grace. If they see of the travail of their soul, they must go to God with their thanks; if they labour in vain, they must go to God with their complaints. They will do it hereafter at the judgment-seat of Christ: they shall be produced as witnesses against those who persist and perish in their unbelief, to prove that they were fairly invited; and for those who accepted the call, Behold, I and the children thou hast given me. The apostle urges this as a reason why people should give ear to the word of God sent them by his ministers; for they watch for your souls, as those that must give account, Heb. xiii. 17.

4. The master's just resentment of this affront: He was angry, v. 21. Note, The ingratitude of those that slight gospel offers, and the contempt they put upon the God of heaven thereby, are a very great provocation to him, and justly so. Abused mercy turns into the greatest wrath. The doom he passed upon them was, None of the men that were bidden shall taste of my supper. This was like the doom passed upon the ungrateful Israel, when they despised the pleasant land: God swore in his wrath that they should not enter into his rest. Note, Grace despised is grace forfeited, like Esau's birthright. They that will not have Christ when they may shall not have him when they would. Even those that were bidden, if they slight the invitation, shall be forbidden; when the door is shut, the foolish virgins will be denied entrance.

5. The care that was taken to furnish the table with guests, as well as meat. "Go" (saith he to the servants), "go first into the streets and lanes of the city, and invite, not the merchants that are going from the custom-house, nor the tradesmen that are shutting up their shops; they will desire to be excused (one is going to his counting-house to cast up his books, another to the tavern to drink a bottle with his friend); but, that you may invite those that will be glad to come, bring in hither the poor and the maimed, the halt and the blind; pick up the common beggars." The servants object not that it will be a disparagement to the master and his house to have such guests at his table; for they know his mind, and they soon gather an abundance of such guests: Lord, it is done as thou hast commanded. Many of the Jews are brought in, not of the scribes and Pharisees, such as Christ was now at dinner with, who thought themselves most likely to be guests at the Messiah's table, but the publicans and sinners; these are the poor and the maimed. But yet there is room for more guests, and provision enough for them all. "Go, then, secondly, into the highways and hedges. Go out into the country, and pick up the vagrants, or those that are returning now in the evening from their work in the field, from hedging and ditching there, and compel them to come in, not by force of arms, but by force of arguments. Be earnest with them; for in this case it will be necessary to convince them that the invitation is sincere and not a banter; they will be shy and modest, and will hardly believe that they shall be welcome, and therefore be importunate with them and do not leave them till you have prevailed with them." This refers to the calling of the Gentiles, to whom the apostles were to turn when the Jews refused the offer, and with them the church was filled. Now observe here, (1.) The provision made for precious souls in the gospel of Christ shall appear not to have been made in vain; for, if some reject it, yet others will thankfully accept the offer of it. Christ comforts himself with this, that, though Israel be not gathered, yet he shall be glorious, as a light to the Gentiles, Isa. xlix. 5, 6. God will have a church in the world, though there are those that are unchurched; for the unbelief of man shall not make the promise of God of no effect. (2.) Those that are very poor and low in the world shall be as welcome to Christ as the rich and great; nay, and many times the gospel has greatest success among those that labour under worldly disadvantages, as the poor, and bodily infirmities, as the maimed, and the halt, and the blind. Christ here plainly refers to what he had said just before, in direction to us, to invite to our tables the poor and maimed, the lame and blind, v. 13. For consideration for the countenance which Christ's gospel gives to the poor should engage us to be charitable to them. His condescensions and compassions towards them should engage ours. (3.) Many times the gospel has the greatest success among those that are least likely to have the benefit of it, and whose submission to it was least expected. The publicans and harlots went into the kingdom of God before the scribes and Pharisees; so the last shall be first, and the first last. Let us not be confident concerning those that are most forward, nor despair of those that are least promising. (4.) Christ's ministers must be both very expeditious and very importunate in inviting to the gospel feast: "Go out quickly (v. 21); lose not time, because all things are now ready. Call to them to come to-day, while it is called to-day; and compel them to come in, by accosting them kindly, and drawing them with the cords of a man and the bands of love." Nothing can be more absurd than fetching an argument hence for compelling men's consciences, nay, for compelling men against their consciences, in matters of religion: "You shall receive the Lord's supper, or you shall be fined and imprisoned, and ruined in your estate." Certainly nothing like this was the compulsion here meant, but only that of reason and love; for the weapons of our warfare are not carnal. (5.) Though many have been brought in to partake of the benefits of the gospel, yet still there is room for more; for the riches of Christ are unsearchable and inexhaustible; there is in him enough for all, and enough for each; and the gospel excludes none that do not exclude themselves. (6.) Christ's house, though it be large, shall at last be filled; it will be so when the number of the elect is completed, and as many as were given him are brought to him.
Adam Clarke: Commentary on the Bible - 1831
14:15: That shall eat bread in the kingdom of God - This is spoken in conformity to the general expectation of the Jews, who imagined that the kingdom of the Messiah should be wholly of a secular nature. Instead of αρτον, bread, EKMS-V, more than one hundred others, with some versions and fathers, read αριϚον, a dinner. This is probably the best reading, as it is likely it was a dinner at which they now sat; and it would be natural for the person to say, Happy is he who shall dine in the kingdom of God. It does not appear that there was any but this person present, who was capable of relishing the conversation of our Lord, or entering at all into its spiritual reference.
Albert Barnes: Notes on the Bible - 1834
14:15: Blessed is he that shall eat bread in the kingdom of God - The kingdom of God here means the kingdom which the Messiah was to set up. See the notes at Mat 3:2. The Jews supposed that he would be a temporal prince, and that his reign would be one of great magnificence and splendor. They supposed that the "Jews" then would be delivered from all their oppressions, and that, from being a degraded people, they would become the most distinguished and happy nation of the earth. To that period they looked forward as one of great happiness. There is some reason to think that they supposed that the ancient just people would then be raised up to enjoy the blessings of the reign of the Messiah. Our Saviour having mentioned the "resurrection of the just," this man understood it in the common way of the Jews, and spoke of the special happiness which they expected at that time. The Jews "only," he expected, would partake of those blessings. Those notions the Saviour corrects in the parable which follows.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:15: Blessed: Luk 12:37, Luk 13:29, Luk 22:30; Mat 8:11, Mat 25:10; John 6:27-59; Rev 19:9
John Gill
14:15 And when one of them that sat at meat with him,.... One of the Scribes, lawyers, or Pharisees, that were guests at this feast:
heard these things: which were spoken by Christ, and was pleased and affected with them, though he was ignorant:
he said unto him, blessed is he that shall eat bread in the kingdom of God; in the world to come, in the kingdom of the Messiah; concerning feasting in which, the Jews had entertained very gross notions; and which this man was reminded of by Christ's making mention of the resurrection of the just, and of recompense at that time, which the Jews expected at the Messiah's coming. They suppose, that God will make a splendid feast, a sumptuous entertainment; in which, besides "bread", which they call, , "the bread of the kingdom", and "the bread of the world to come" (m), there will be great variety of flesh, fish, and fowl, plenty of generous wine, and all sorts of delicious fruit: particularly they speak of a large ox, which they suppose to be the Behemoth in Job, that will then be prepared; and of Leviathan and his mate, which will then be dressed; and of a large fowl, called Ziz, of a monstrous size; and of old wine kept in the grape from the creation of the world, which will then be drank; and of the rich fruits of the garden of Eden, that will then be served up (n): such gross and carnal notions have they entertained of the world to come; and which this man seemed to have imbibed, and placed happiness in.
(m) Midrash Ruth, fol. 33. 2. Bereshit Rabba, sect. 82. fol. 72. 4. (n) See my Notes on the Targum in Cant. viii. 2.
Robert Jamieson, A. R. Fausset and David Brown
14:15 when one . . . heard . . . he said, Blessed, &c.--As our Lord's words seemed to hold forth the future "recompense" under the idea of a great Feast, the thought passes through this man's mind, how blessed they would be who should be honored to sit down to it. Our Lord's reply is in substance this: "The great Feast is prepared already; the invitations are issued, but declined; the feast, notwithstanding, shall not want abundance of guests; but not one of its present contemners--who shall yet come to sue for admission--shall be allowed to taste of it." This shows what was lacking in the seemingly pious exclamation of this man. It was Balaam's, "Let me die the death of the righteous, and let my last end be like his" (Num 23:10), without any anxiety about living his life; fondly wishing that all were right with him at last, while all heedless of the precious present.
14:1614:16: Եւ նա ասէ. Ա՛յր ոմն գործեաց ընթրիս, եւ հրաւիրեա՛ց զբազումս[1339]։ [1339] Ոմանք. Եւ նա ասէ ցնա։
16 Եւ Յիսուս ասաց. «Մի մարդ ընթրիք սարքեց եւ հրաւիրեց շատերին:
16 Ինք ըսաւ անոր. «Մարդ մը մեծ ընթրիք մը պատրաստեց ու շատ մարդիկ հրաւիրեց։
Եւ նա ասէ ցնա. Այր ոմն գործեաց [100]ընթրիս եւ հրաւիրեաց զբազումս:

14:16: Եւ նա ասէ. Ա՛յր ոմն գործեաց ընթրիս, եւ հրաւիրեա՛ց զբազումս[1339]։
[1339] Ոմանք. Եւ նա ասէ ցնա։
16 Եւ Յիսուս ասաց. «Մի մարդ ընթրիք սարքեց եւ հրաւիրեց շատերին:
16 Ինք ըսաւ անոր. «Մարդ մը մեծ ընթրիք մը պատրաստեց ու շատ մարդիկ հրաւիրեց։
zohrab-1805▾ eastern-1994▾ western am▾
14:1616: Он же сказал ему: один человек сделал большой ужин и звал многих,
14:16  ὁ δὲ εἶπεν αὐτῶ, ἄνθρωπός τις ἐποίει δεῖπνον μέγα, καὶ ἐκάλεσεν πολλούς,
14:16. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἄνθρωπός (A-mankind) τις (a-one) ἐποίει (it-was-doing-unto) δεῖπνον (to-mealed) μέγα, (to-great) καὶ (and) ἐκάλεσεν (it-called-unto) πολλούς , ( to-much ,"
14:16. at ipse dixit ei homo quidam fecit cenam magnam et vocavit multosBut he said to him: A certain man made a great supper and invited many.
16. But he said unto him, A certain man made a great supper; and he bade many:
14:16. So he said to him: “A certain man prepared a great feast, and he invited many.
14:16. Then said he unto him, A certain man made a great supper, and bade many:
Then said he unto him, A certain man made a great supper, and bade many:

16: Он же сказал ему: один человек сделал большой ужин и звал многих,
14:16  ὁ δὲ εἶπεν αὐτῶ, ἄνθρωπός τις ἐποίει δεῖπνον μέγα, καὶ ἐκάλεσεν πολλούς,
14:16. at ipse dixit ei homo quidam fecit cenam magnam et vocavit multos
But he said to him: A certain man made a great supper and invited many.
14:16. So he said to him: “A certain man prepared a great feast, and he invited many.
14:16. Then said he unto him, A certain man made a great supper, and bade many:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Христос отвечает на это восклицание притчею о званных на вечерю, в которой показывает, что никто из выдающихся членов теократического иудейского общества, которые считали себя вполне полноправными на участие в Царстве Мессии - здесь ближе всего разумеются фарисеи - не будет принят в это Царство по своей собственной вине. Притча эта - та же, которая приведена у ев. Матфея в гл. ХХII-й ст. 1-14. Различия между ними неважные. Там выводится царь, устроивший брачный пир для сына своего, а здесь - просто человек, который сделал большой ужин и звал многих, т. е., конечно, прежде всего, верных Закону Моисееву израильтян, какими, конечно, являлись фарисеи и законники. Там Царь посылает рабов - пророков Ветхого Завета, а здесь посылается один раб - по смыслу речи, Сам Христос, для оповещения званных, что вечеря готова (ср. Мф IV, 17). Затем то, что у ев. Матфея обозначено довольно глухо - именно мотивы, по каким званные не пришли на вечерю, то ев. Лука раскрывает в подробностях. Причины, какие выставлены званными, вовсе не представляются совершенно нелепыми: действительно, могла быть нужда у купившего землю посмотреть, какие работы нужно поскорее на ней начать (можно упустить, напр., время посева). Менее основательно извинение купившего волов, но все же и он мог иметь в виду, что, тотчас же испытавши их и найдя негодными для работы, он имел возможность возвратить их скотоводу-хозяину, который гнал гурт волов в другое место, и которого уже после нельзя было сыскать. Еще более основательною представляется извинение третьего, потому что и сам закон молодожена освобождал от исполнения общественных обязанностей (Втор XXIV, 5). Но во всяком случае все эти причины с точки зрения Христа оказываются недостаточными: ясно, что Христос под человеком, устроившим пир, разумеет Самого Бога, а для Бога, конечно, человек должен пожертвовать решительно всем в жизни... Ев. Лука затем прибавляет, что были призваны новые гости в два раза (у ев. Матфея один раз): сначала из улиц и переулков собираются нищие, увечные, хромые и слепые, т. е. - по всей вероятности, такова мысль ев. Луки - мытари и грешники, а затем, с дорог и из-под изгородей (из-под заборов) - еще более низко стоящие люди, т. е. по мысли ев. Луки, язычники (ср. Рим II, 17: и сл.). Их велено "понуждать" (anagkason - не точно в русск. переводе "убеди") войти на пир. Некоторые толкователи в этом выражении думали найти основание для насилия в области свободы совести, а римские инквизиторы на этом тексте утверждали право свое преследовать еретиков. Но здесь, несомненно, речь идет о нравственном понуждении и ни о каком ином. В самом деле, мог ли один раб насильно привести с собою гостей, если бы и захотел так поступить? Нет, понуждение это скорее имело характер усиленного увещания. Ведь призываемые теперь на пир были люди самых низших слоев народа, и они могли стесняться идти на пир к богатому человеку: им нужно было выяснить, что их в самом деле приглашают на пир. (Тренч ст. 308-309). - Ибо сказываю вам (ст. 24). Это слова хозяина, а не Христа: Христос в притче изображен под видом раба. - Вам. Здесь разумеется и раб и вошедшие уже гости.
Adam Clarke: Commentary on the Bible - 1831
14:16: A certain man made a great supper, etc. - See a similar parable to this, though not spoken on the same occasion, explained, Mat 22:1-14 (note).
Albert Barnes: Notes on the Bible - 1834
14:16: A great supper - Or great feast. It is said to be "great" on account of the number who were invited.
Bade many - Invited many beforehand. There is little difficulty in understanding this parable. The man who made the supper is, without doubt, designed to represent God; the supper, the provisions which he has made for the salvation of people; and the invitation, the offers which he made to people, particularly to the Jews, of salvation. See a similar parable explained in the notes at Mat 22:1-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:16: A certain: Pro 9:1, Pro 9:2; Isa 25:6, Isa 25:7; Jer 31:12-14; Zac 10:7; Mat 22:2-14
bade: Sol 5:1; Isa 55:1-7; Mar 16:15, Mar 16:16; Rev 3:20, Rev 22:17
John Gill
14:16 Then said he unto him,.... That is, Jesus, as the Syriac, Persic, and Ethiopic versions express it; he said to the man that was so affected with the happiness of such that shall share in the provisions of the Messiah's kingdom;
a certain man made a great supper: by which is meant not the Lord's supper, which was not as yet instituted; nor the supper of the Lamb, which will be at the end of the world; but the Gospel dispensation, which was now taking place, and the provisions of it in the word and ordinances: and which is called a "supper"; because made in the end of the world, in the last days: and a "great" one, because of the maker of it, the King of kings, and Lord of lords; and the matter of it, a variety of rich provisions, a feast of fat things, an entertainment consisting of the greatest dainties, and most delightful food; and on account of the number of the guests invited, all people, every creature, to whom the outward ministration of the Gospel comes; and those who are properly guests that come, are a great number which no man can number; as well as because of the cost and charges of it to the maker, though it is all free to the guests; and likewise because of the circumstances of exceeding great joy and pleasure that attend it; to which may be added, the long duration of it, even from the first to the second coming of Christ.
And bade many. This first bidding more especially respects the Jews, who are said to be "many", in reference to the promise made to Abraham, that his seed should be as the stars of the heavens, and as the sand of the sea; and to set off the magnificence of the feast; and in distinction from all the world, and every creature, which were afterwards put into the Gospel commission: a foundation was laid for this supper in eternity, in the purposes, counsel, and covenant of God; and many prophecies concerning it were given out from the beginning; and sacrifices and ordinances were instituted, as emblematical of it, and to lead on to it, and give notice of it.
John Wesley
14:16 Then said he - Continuing the allusion. A certain man made a great supper - As if he had said, All men are not sensible of this happiness. Many might have a part in it, and will not.
Robert Jamieson, A. R. Fausset and David Brown
14:16 a great supper--(Compare Is 25:6).
bade many--historically, the Jews (see on Mt 22:3); generally, those within the pale of professed discipleship.
14:1714:17: Եւ առաքեաց զծառա՛յ իւր ՚ի ժամու ընթրեացն կոչե՛լ զհրաւիրեալսն՝ թէ եկա՛յք, զի ահաւասիկ պատրա՛ստ է ամենայն ինչ[1340]։ [1340] Ոմանք. Զծառայս իւր ՚ի ժա՛՛... կոչեաց զհրա՛՛։ ըստ միոջէ հրաժ՛՛։
17 Եւ ընթրիքի ժամին իր ծառային ուղարկեց՝ կանչելու հրաւիրուածներին, թէ՝ “Եկէ՛ք, որովհետեւ ահա ամէն ինչ պատրաստ է”:
17 Որոշուած ատենը ղրկեց իր ծառան, որպէս զի հրաւիրեալները կանչէ. ‘Եկէ՛ք, վասն զի արդէն ամէն բան պատրաստ է’։
Եւ առաքեաց զծառայ իւր ի ժամու ընթրեացն կոչել զհրաւիրեալսն թէ` Եկայք, զի ահաւասիկ պատրաստ է ամենայն ինչ:

14:17: Եւ առաքեաց զծառա՛յ իւր ՚ի ժամու ընթրեացն կոչե՛լ զհրաւիրեալսն՝ թէ եկա՛յք, զի ահաւասիկ պատրա՛ստ է ամենայն ինչ[1340]։
[1340] Ոմանք. Զծառայս իւր ՚ի ժա՛՛... կոչեաց զհրա՛՛։ ըստ միոջէ հրաժ՛՛։
17 Եւ ընթրիքի ժամին իր ծառային ուղարկեց՝ կանչելու հրաւիրուածներին, թէ՝ “Եկէ՛ք, որովհետեւ ահա ամէն ինչ պատրաստ է”:
17 Որոշուած ատենը ղրկեց իր ծառան, որպէս զի հրաւիրեալները կանչէ. ‘Եկէ՛ք, վասն զի արդէն ամէն բան պատրաստ է’։
zohrab-1805▾ eastern-1994▾ western am▾
14:1717: и когда наступило время ужина, послал раба своего сказать званым: идите, ибо уже всё готово.
14:17  καὶ ἀπέστειλεν τὸν δοῦλον αὐτοῦ τῇ ὥρᾳ τοῦ δείπνου εἰπεῖν τοῖς κεκλημένοις, ἔρχεσθε, ὅτι ἤδη ἕτοιμά ἐστιν.
14:17. καὶ (and) ἀπέστειλεν (it-set-off) τὸν (to-the-one) δοῦλον (to-a-bondee) αὐτοῦ (of-it) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) τοῦ (of-the-one) δείπνου (of-mealed) εἰπεῖν (to-have-had-said) τοῖς (unto-the-ones) κεκλημένοις ( unto-having-had-come-to-be-called-unto ," Ἔρχεσθε ( Ye-should-come ,"ὅτι (to-which-a-one) ἤδη (which-then) ἕτοιμά ( readied-of ) ἐστιν. (it-be)
14:17. et misit servum suum hora cenae dicere invitatis ut venirent quia iam parata sunt omniaAnd he sent his servant at the hour of supper to say to them that were invited, that they should come: for now all things are ready.
17. and he sent forth his servant at supper time to say to them that were bidden, Come; for things are now ready.
14:17. And he sent his servant, at the hour of the feast, to tell the invited to come; for now everything was ready.
14:17. And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.
And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready:

17: и когда наступило время ужина, послал раба своего сказать званым: идите, ибо уже всё готово.
14:17  καὶ ἀπέστειλεν τὸν δοῦλον αὐτοῦ τῇ ὥρᾳ τοῦ δείπνου εἰπεῖν τοῖς κεκλημένοις, ἔρχεσθε, ὅτι ἤδη ἕτοιμά ἐστιν.
14:17. et misit servum suum hora cenae dicere invitatis ut venirent quia iam parata sunt omnia
And he sent his servant at the hour of supper to say to them that were invited, that they should come: for now all things are ready.
14:17. And he sent his servant, at the hour of the feast, to tell the invited to come; for now everything was ready.
14:17. And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:17: Sent his servant - Messengers are sent to invite the guests to a Hindoo feast; when not only relations, but all persons of the same division of caste in the neighborhood, are invited. A refusal to attend is considered as a great affront.
Albert Barnes: Notes on the Bible - 1834
14:17: Sent his servant - An invitation had been sent before, but this servant was sent at the time that the supper was ready. From this it would seem that it was the custom to announce to those invited just the time when the feast was prepared. The custom here referred to still pRev_ails in Palestine. Dr. Thomson ("The Land and the Book," vol. i. p. 178) says: "If a sheikh, beg, or emeer invites, he always sends a servant to call you at the proper time. This servant often repeats the very formula mentioned in Luk 14:17; Tefŭ ddŭ lû, el 'asha hâ der. Come, for the supper is ready. The fact that this custom is mainly confined to the wealthy and to the nobility is in strict agreement with the parable, where the certain man who made the great supper and bade many is supposed to be of this class. It is true now, as then, that to refuse is a high insult to the maker of the feast, nor would such excuses as those in the parable be more acceptable to a Druse emeer than they were to the lord of this 'great supper.'"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: his: Luk 3:4-6, Luk 9:1-5, Luk 10:1-12; Pro 9:1-5; Mat 3:1-12, Mat 10:1-4; Act 2:38, Act 2:39; Act 3:24-26, Act 13:26, Act 13:38, Act 13:39
Come: Mat 11:27-29, Mat 22:3, Mat 22:4; Joh 7:37; Co2 5:18-21, Co2 6:1
John Gill
14:17 And sent his servant at supper time,.... Either John the Baptist, the harbinger and forerunner of Christ, who declared that the kingdom of heaven, or the Gospel dispensation, was at hand; and exhorted the people to believe in Christ that should come after him; or Christ himself, who is God's servant as man, of his choosing and appointing, and whom he sent in the fulness of time in the form of a servant, as the minister of the circumcision, to the lost sheep of the house of Israel, and to call sinners to repentance; or servant may be put for servants, since in Mt 22:3 mention is made of more; and so the Persic version here; which parable bears some likeness to this, if it is not the same; and may design the apostles of Christ, who were the servants of the most high God, and the ministers of Christ, who were first sent by him to preach the Gospel to the Jews, and to them only for a while:
to say to them that were bidden, come: this call, or invitation, was not the internal call, which is a fruit of love, and by grace, and of mighty power; to special blessings, grace, and glory; and is irresistible, effectual, and unchangeable: but external, to outward ordinances: and is often slighted and neglected; and is sometimes of persons who are neither chosen, nor sanctified, nor saved:
for all things are now ready; the Syriac version adds, "for you": righteousness, pardon of sin, peace, and reconciliation, sin put away by the sacrifice of Christ, redemption obtained, and life and salvation secured; which shows the perfection of the present dispensation, and the large provisions of the Gospel, to which nothing is, or can be brought to be added to them, or qualify for them.
Robert Jamieson, A. R. Fausset and David Brown
14:17 supper-time . . . all now ready--pointing undoubtedly to the now ripening preparations for the great Gospel call. (See on Mt 22:4.)
14:1814:18: Եւ սկսան մի ըստ միոջէ՝ ամենեքեա՛ն հրաժարել։ Առաջինն ասէ. Ագարա՛կ գնեցի, եւ հա՛րկ է ելանել տեսանե՛լ զնա, աղաչեմ զքեզ՝ կալ զիս հրաժարեա՛լ[1341]։ [1341] Ոմանք. Ամենեքին մի ըստ միոջէ հրաժ՛՛։ Ոսկան. Ելանել եւ տեսանել։
18 Եւ ամէնքը մէկ-մէկ սկսեցին հրաժարուել: Առաջինն ասաց. “Ագարակ գնեցի եւ պէտք է, որ գնամ տեսնեմ. խնդրում եմ քեզ, ինձ հրաժարուա՛ծ համարիր”:
18 Ամէնքը սկսան ետ քաշուիլ։ Առաջինը անոր ըսաւ. ‘Ես արտ մը ծախու առի ու պէտք է որ ելլեմ տեսնեմ զանիկա. կ’աղաչեմ քեզի, զիս հրաժարուած սեպէ’։
Եւ սկսան մի ըստ միոջէ ամենեքեան հրաժարել. առաջինն ասէ. Ագարակ գնեցի, եւ հարկ է ելանել տեսանել զնա. աղաչեմ զքեզ, կալ զիս հրաժարեալ:

14:18: Եւ սկսան մի ըստ միոջէ՝ ամենեքեա՛ն հրաժարել։ Առաջինն ասէ. Ագարա՛կ գնեցի, եւ հա՛րկ է ելանել տեսանե՛լ զնա, աղաչեմ զքեզ՝ կալ զիս հրաժարեա՛լ[1341]։
[1341] Ոմանք. Ամենեքին մի ըստ միոջէ հրաժ՛՛։ Ոսկան. Ելանել եւ տեսանել։
18 Եւ ամէնքը մէկ-մէկ սկսեցին հրաժարուել: Առաջինն ասաց. “Ագարակ գնեցի եւ պէտք է, որ գնամ տեսնեմ. խնդրում եմ քեզ, ինձ հրաժարուա՛ծ համարիր”:
18 Ամէնքը սկսան ետ քաշուիլ։ Առաջինը անոր ըսաւ. ‘Ես արտ մը ծախու առի ու պէտք է որ ելլեմ տեսնեմ զանիկա. կ’աղաչեմ քեզի, զիս հրաժարուած սեպէ’։
zohrab-1805▾ eastern-1994▾ western am▾
14:1818: И начали все, как бы сговорившись, извиняться. Первый сказал ему: я купил землю и мне нужно пойти посмотреть ее; прошу тебя, извини меня.
14:18  καὶ ἤρξαντο ἀπὸ μιᾶς πάντες παραιτεῖσθαι. ὁ πρῶτος εἶπεν αὐτῶ, ἀγρὸν ἠγόρασα καὶ ἔχω ἀνάγκην ἐξελθὼν ἰδεῖν αὐτόν· ἐρωτῶ σε, ἔχε με παρῃτημένον.
14:18. καὶ (And) ἤρξαντο ( they-firsted ) ἀπὸ (off) μιᾶς (of-one," πάντες ( all ," παραιτεῖσθαι . ( to-appeal-beside-unto ) ὁ (The-one) πρῶτος (most-before) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἀγρὸν (To-a-field) ἠγόρασα (I-gathered-to) καὶ (and) ἔχω (I-hold) ἀνάγκην (to-an-arming-up) ἐξελθὼν (having-had-came-out) ἰδεῖν (to-have-had-seen) αὐτόν: (to-it) ἐρωτῶ (I-entreat-unto) σε, (to-thee,"ἔχε (thou-should-hold) με (to-me) παρῃτημένον. (to-having-had-come-to-be-appealed-beside-unto)
14:18. et coeperunt simul omnes excusare primus dixit ei villam emi et necesse habeo exire et videre illam rogo te habe me excusatumAnd they began all at once to make excuse. The first said to him: I have bought a farm and I must needs go out and see it. I pray thee, hold me excused.
18. And they all with one began to make excuse. The first said unto him, I have bought a field, and I must needs go out and see it: I pray thee have me excused.
14:18. And at once they all began to make excuses. The first said to him: ‘I bought a farm, and I need to go out and see it. I ask you to excuse me.’
14:18. And they all with one [consent] began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.
And they all with one [consent] began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused:

18: И начали все, как бы сговорившись, извиняться. Первый сказал ему: я купил землю и мне нужно пойти посмотреть ее; прошу тебя, извини меня.
14:18  καὶ ἤρξαντο ἀπὸ μιᾶς πάντες παραιτεῖσθαι. ὁ πρῶτος εἶπεν αὐτῶ, ἀγρὸν ἠγόρασα καὶ ἔχω ἀνάγκην ἐξελθὼν ἰδεῖν αὐτόν· ἐρωτῶ σε, ἔχε με παρῃτημένον.
14:18. et coeperunt simul omnes excusare primus dixit ei villam emi et necesse habeo exire et videre illam rogo te habe me excusatum
And they began all at once to make excuse. The first said to him: I have bought a farm and I must needs go out and see it. I pray thee, hold me excused.
14:18. And at once they all began to make excuses. The first said to him: ‘I bought a farm, and I need to go out and see it. I ask you to excuse me.’
14:18. And they all with one [consent] began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:18: I have bought a piece of ground - Perhaps he had purchased it on condition that he found it as good as it had been represented to him.
I must needs go - I have necessity, or am obliged to go and see it; possibly pleading a contract or an agreement that he would go soon and examine it. However, we may learn from this that sinners sometimes plead that they are under a "necessity" to neglect the affairs of religion. The affairs of the world, they pretend, are so pressing that they cannot find time to attend to their souls. They have no time to pray, or read the Scriptures, or keep up the worship of God. In this way many lose their souls. God cannot regard such an excuse for neglecting religion with approbation. He commands us to seek "first" the kingdom of God and his righteousness, nor can he approve any excuse that people may make for not doing it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:18: all: Luk 20:4, Luk 20:5; Isa 28:12, Isa 28:13, Isa 29:11, Isa 29:12; Jer 5:4, Jer 5:5, Jer 6:10, Jer 6:16, Jer 6:17; Mat 22:5, Mat 22:6; Joh 1:11, Joh 5:40; Act 13:45, Act 13:46, Act 18:5, Act 18:6, Act 28:25-27
I have: Luk 8:14, Luk 17:26-31, Luk 18:24; Mat 24:38, Mat 24:39; Ti1 6:9, Ti1 6:10; Ti2 4:4, Ti2 4:10; Heb 12:16; Jo1 2:15, Jo1 2:16
Geneva 1599
14:18 (4) And they all with (b) one [consent] began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.
(4) For the most part even those to whom God has revealed himself are so mad, that any help which they have received of God they willingly turn into obstructions and hindrances.
(b) On purpose, and a thing agreed upon before: for though they give different reasons why they cannot come, yet all of them agree in this, that they have their excuses so that they may not come to supper.
John Gill
14:18 And they all with one consent began to make excuse,.... Or, "they all together", as the Vulgate Latin version, "in one", or "at once": in Jer 10:8 rendered "altogether"; and so the Ethiopic version, which adds, "with one voice": but their words and language were not the same: their excuses are differently expressed. Some render , "from one hour": or the selfsame hour; immediately, directly, as soon as ever they were bidden, they began to frame excuses; they at once agreed, as by common consent, to excuse themselves from coming.
The first said unto him, I have bought a piece of ground, or a field, and I must needs go and see it: he ought to have seen it before he bought it; and however, it was a very improper time, at evening, at supper time, as this was, to go and see a piece of ground; and at least it might have been put off till next morning; so that it was a mere excuse indeed.
I pray thee have me excused: coming to the supper: these were the principal men among the Jews, the Pharisees and rulers among the people; who were rich and covetous, worldly men; seeking their own worldly advantage more than their spiritual and eternal welfare, or the interest of God and religion.
John Wesley
14:18 They all began to make excuse - One of them pleads only his own will, I go: another, a pretended necessity, I must needs go: the third, impossibility, I cannot come: all of them want the holy hatred mentioned Lk 14:26. All of them perish by things in themselves lawful. I must needs go - The most urgent worldly affairs frequently fall out just at the time when God makes the freest offers of salvation.
Robert Jamieson, A. R. Fausset and David Brown
14:18 all began to make excuse--(Compare Mt 22:5). Three excuses, given as specimens of the rest, answer to "the care of this world" (Lk 14:18), "the deceitfulness of riches" (Lk 14:19), and "the pleasures of this life" (Lk 14:20), which "choke the word" (Mt 13:22 and Lk 8:14). Each differs from the other, and each has its own plausibility, but all come to the same result: "We have other things to attend to, more pressing just now." Nobody is represented as saying, I will not come; nay, all the answers imply that but for certain things they would come, and when these are out of the way they will come. So it certainly is in the case intended, for the last words clearly imply that the refusers will one day become petitioners.
14:1914:19: Եւ մեւսն ասէ. Լուծս հի՛նգ եզանց գնեցի, եւ երթամ փորձե՛լ զնոսա, աղաչեմ զքեզ՝ կալ զիս հրաժարեա՛լ[1342]։ [1342] Օրինակ մի. Եւ երկրորդն ասէ. Լուծս։ Ոմանք. Երթամ փորձել զնա. ա՛՛։
19 Եւ միւսն ասաց. “Հինգ լուծ եզներ գնեցի. գնում եմ դրանք փորձելու. խնդրում եմ քեզ, ինձ հրաժարուա՛ծ համարիր”:
19 Միւսը ըսաւ. ‘Հինգ զոյգ եզ ծախու առի, կ’երթամ որ զանոնք փորձեմ. կ’աղաչեմ քեզի, զիս հրաժարուած սեպէ’։
Եւ մեւսն ասէ. Լուծս հինգ եզանց գնեցի եւ երթամ փորձել զնոսա. աղաչեմ զքեզ, կալ զիս հրաժարեալ:

14:19: Եւ մեւսն ասէ. Լուծս հի՛նգ եզանց գնեցի, եւ երթամ փորձե՛լ զնոսա, աղաչեմ զքեզ՝ կալ զիս հրաժարեա՛լ[1342]։
[1342] Օրինակ մի. Եւ երկրորդն ասէ. Լուծս։ Ոմանք. Երթամ փորձել զնա. ա՛՛։
19 Եւ միւսն ասաց. “Հինգ լուծ եզներ գնեցի. գնում եմ դրանք փորձելու. խնդրում եմ քեզ, ինձ հրաժարուա՛ծ համարիր”:
19 Միւսը ըսաւ. ‘Հինգ զոյգ եզ ծախու առի, կ’երթամ որ զանոնք փորձեմ. կ’աղաչեմ քեզի, զիս հրաժարուած սեպէ’։
zohrab-1805▾ eastern-1994▾ western am▾
14:1919: Другой сказал: я купил пять пар волов и иду испытать их; прошу тебя, извини меня.
14:19  καὶ ἕτερος εἶπεν, ζεύγη βοῶν ἠγόρασα πέντε καὶ πορεύομαι δοκιμάσαι αὐτά· ἐρωτῶ σε, ἔχε με παρῃτημένον.
14:19. καὶ (And) ἕτερος (different) εἶπεν (it-had-said,"Ζεύγη (To-couples) βοῶν (of-oxen) ἠγόρασα (I-gathered-to) πέντε (to-five) καὶ (and) πορεύομαι ( I-traverse-of ) δοκιμάσαι (to-have-assessed-to) αὐτά: (to-them) ἐρωτῶ (I-entreat-unto) σε, (to-thee,"ἔχε (thou-should-hold) με (to-me) παρῃτημένον. (to-having-had-come-to-be-appealed-beside-unto)
14:19. et alter dixit iuga boum emi quinque et eo probare illa rogo te habe me excusatumAnd another said: I have bought five yoke of oxen and I go to try them. I pray thee, hold me excused.
19. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.
14:19. And another said: ‘I bought five yoke of oxen, and I am going to examine them. I ask you to excuse me.’
14:19. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.
And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused:

19: Другой сказал: я купил пять пар волов и иду испытать их; прошу тебя, извини меня.
14:19  καὶ ἕτερος εἶπεν, ζεύγη βοῶν ἠγόρασα πέντε καὶ πορεύομαι δοκιμάσαι αὐτά· ἐρωτῶ σε, ἔχε με παρῃτημένον.
14:19. et alter dixit iuga boum emi quinque et eo probare illa rogo te habe me excusatum
And another said: I have bought five yoke of oxen and I go to try them. I pray thee, hold me excused.
14:19. And another said: ‘I bought five yoke of oxen, and I am going to examine them. I ask you to excuse me.’
14:19. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:19: I go to prove them - To try them, to see if he had made a good bargain. It is worthy of remark that this excuse was very trifling. He could as easily have tried them at any other time as then, and his whole conduct shows that he was more disposed to gratify "himself" than to accept the invitation of his friend. He was selfish; just as all sinners are, who, to gratify their own worldliness and sins, refuse to accept the offers of the gospel.
John Gill
14:19 And another said, I have bought five yoke of oxen,.... To plough the field with,
and I go to prove them: this also being at, or near evening, was an unsuitable time to go into the field with yokes of oxen to try them, how they would draw the plough, and work in the field; the morning would have been a much more proper time:
I pray thee have me excused; to the master of the feast: this man represents also the carnal and worldly Jews, who preferred temporal things before spiritual.
14:2014:20: Եւ մե՛ւսն ասէ. Կին ածի, եւ վասն այնորիկ ո՛չ կարեմ գալ։
20 Իսկ միւսն ասաց. “Կին եմ առել, դրա համար էլ չեմ կարող գալ”:
20 Միւսը ըսաւ. ‘Կին առի, անոր համար չեմ կրնար գալ’։
Եւ մեւսն ասէ. Կին ածի, եւ վասն այնորիկ ոչ կարեմ գալ:

14:20: Եւ մե՛ւսն ասէ. Կին ածի, եւ վասն այնորիկ ո՛չ կարեմ գալ։
20 Իսկ միւսն ասաց. “Կին եմ առել, դրա համար էլ չեմ կարող գալ”:
20 Միւսը ըսաւ. ‘Կին առի, անոր համար չեմ կրնար գալ’։
zohrab-1805▾ eastern-1994▾ western am▾
14:2020: Третий сказал: я женился и потому не могу придти.
14:20  καὶ ἕτερος εἶπεν, γυναῖκα ἔγημα καὶ διὰ τοῦτο οὐ δύναμαι ἐλθεῖν.
14:20. καὶ (And) ἕτερος (different) εἶπεν (it-had-said,"Γυναῖκα (To-a-woman) ἔγημα (I-married-unto) καὶ (and) διὰ (through) τοῦτο (to-the-one-this) οὐ (not) δύναμαι ( I-able ) ἐλθεῖν. (to-have-had-came)
14:20. et alius dixit uxorem duxi et ideo non possum venireAnd another said: I have married a wife; and therefore I cannot come.
20. And another said, I have married a wife, and therefore I cannot come.
14:20. And another said, ‘I have taken a wife, and therefore I am not able to go.’
14:20. And another said, I have married a wife, and therefore I cannot come.
And another said, I have married a wife, and therefore I cannot come:

20: Третий сказал: я женился и потому не могу придти.
14:20  καὶ ἕτερος εἶπεν, γυναῖκα ἔγημα καὶ διὰ τοῦτο οὐ δύναμαι ἐλθεῖν.
14:20. et alius dixit uxorem duxi et ideo non possum venire
And another said: I have married a wife; and therefore I cannot come.
14:20. And another said, ‘I have taken a wife, and therefore I am not able to go.’
14:20. And another said, I have married a wife, and therefore I cannot come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:20: I have married a wife ... - Our Saviour here doubtless intends to teach us that the love of earthly relatives and friends often takes off the affections from God, and pRev_ents our accepting the blessings which he would bestow on us. This was the most trifling excuse of all; and we cannot but be amazed that "such" excuses are suffered to interfere with our salvation, and that people can be satisfied for "such" reasons to exclude themselves from the kingdom of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: Luk 14:26-28, Luk 18:29, Luk 18:30; Co1 7:29-31, Co1 7:33
John Gill
14:20 And another said, I have married a wife,.... And his pretence might be, that he had his own marriage feast, and friends to attend, nor could he leave his wife directly; but his circumstances were such as made an invitation to a feast the more agreeable, and he might have brought his wife and friends along with him, who would have been as welcome as himself:
and therefore I cannot come. The Arabic version renders it, "therefore I will not go": this man is more rustic and rude than the former; he does not so much as desire to be excused; and represents such who are fond of their sensual lusts and pleasures, and are resolved to indulge them, and will not be taken off from them by any means whatever.
14:2114:21: Եւ եկեալ ծառայն՝ պատմեաց զայն տեառն իւրում։ Յայնժամ բարկացեալ տանուտէրն, ասէ՛ ցծառայն իւր. Ե՛լ վաղվաղակի ՚ի հրապարակս եւ ՚ի փողոցս քաղաքիդ, եւ զաղքա՛տս, եւ զխե՛ղս, եւ զկա՛ղս, եւ զկո՛յրս մո՛յծ այսր[1343]։ [1343] Ոսկան. Պատմեաց զամենայն տեառն իւր՛՛։
21 Եւ ծառան եկաւ ու իր տիրոջը պատմեց այս: Այդ ժամանակ, բարկանալով, տանտէրն իր ծառային ասաց. “Իսկոյն դո՛ւրս եկ քաղաքի հրապարակներն ու փողոցները եւ աղքատներին, խեղանդամներին, կաղերին ու կոյրերին բեր մտցրո՛ւ այստեղ”:
21 Ծառան եկաւ ու իր տիրոջը պատմեց անոնց ըսածները։ Այն ատեն բարկացաւ տանտէրը ու ըսաւ իր ծառային. ‘Շուտով քաղաքին հրապարակները ու փողոցները ելի՛ր եւ աղքատներն ու պակասաւորները եւ կաղերն ու կոյրերը հոս մտցուր’։
Եւ եկեալ ծառայն պատմեաց զայն տեառն իւրում. յայնժամ բարկացեալ տանուտէրն` ասէ ցծառայն իւր. Ել վաղվաղակի ի հրապարակս եւ ի փողոցս քաղաքիդ, եւ զաղքատս եւ զխեղս եւ զկաղս եւ զկոյրս մոյծ այսր:

14:21: Եւ եկեալ ծառայն՝ պատմեաց զայն տեառն իւրում։ Յայնժամ բարկացեալ տանուտէրն, ասէ՛ ցծառայն իւր. Ե՛լ վաղվաղակի ՚ի հրապարակս եւ ՚ի փողոցս քաղաքիդ, եւ զաղքա՛տս, եւ զխե՛ղս, եւ զկա՛ղս, եւ զկո՛յրս մո՛յծ այսր[1343]։
[1343] Ոսկան. Պատմեաց զամենայն տեառն իւր՛՛։
21 Եւ ծառան եկաւ ու իր տիրոջը պատմեց այս: Այդ ժամանակ, բարկանալով, տանտէրն իր ծառային ասաց. “Իսկոյն դո՛ւրս եկ քաղաքի հրապարակներն ու փողոցները եւ աղքատներին, խեղանդամներին, կաղերին ու կոյրերին բեր մտցրո՛ւ այստեղ”:
21 Ծառան եկաւ ու իր տիրոջը պատմեց անոնց ըսածները։ Այն ատեն բարկացաւ տանտէրը ու ըսաւ իր ծառային. ‘Շուտով քաղաքին հրապարակները ու փողոցները ելի՛ր եւ աղքատներն ու պակասաւորները եւ կաղերն ու կոյրերը հոս մտցուր’։
zohrab-1805▾ eastern-1994▾ western am▾
14:2121: И, возвратившись, раб тот донес о сем господину своему. Тогда, разгневавшись, хозяин дома сказал рабу своему: пойди скорее по улицам и переулкам города и приведи сюда нищих, увечных, хромых и слепых.
14:21  καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῶ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῶ δούλῳ αὐτοῦ, ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε.
14:21. καὶ (And) παραγενόμενος ( having-had-became-beside ,"ὁ (the-one) δοῦλος (a-bondee,"ἀπήγγειλεν (it-messaged-off) τῷ (unto-the-one) κυρίῳ (unto-authority-belonged) αὐτοῦ (of-it) ταῦτα. (to-the-ones-these) τότε (To-the-one-which-also) ὀργισθεὶς (having-been-stressed-to,"ὁ (the-one) οἰκοδεσπότης (a-house-master,"εἶπεν (it-had-said) τῷ (unto-the-one) δούλῳ (unto-a-bondee) αὐτοῦ (of-it,"Ἔξελθε (Thou-should-have-had-came-out) ταχέως (unto-quick) εἰς (into) τὰς (to-the-ones) πλατείας ( to-broad ) καὶ (and) ῥύμας (to-tractees) τῆς (of-the-one) πόλεως, (of-a-city) καὶ (and) τοὺς (to-the-ones) πτωχοὺς ( to-beggared ) καὶ (and) ἀναπείρους ( to-pierced-up ) καὶ (and) τυφλοὺς ( to-blind ) καὶ (and) χωλοὺς ( to-lame ) εἰσάγαγε (thou-should-have-had-led-into) ὧδε. (unto-which-moreover)
14:21. et reversus servus nuntiavit haec domino suo tunc iratus pater familias dixit servo suo exi cito in plateas et vicos civitatis et pauperes ac debiles et caecos et claudos introduc hucAnd the servant returning, told these things to his lord. Then the master of the house, being angry, said to his servant: Go out quickly into the streets and lanes of the city; and bring in hither the poor and the feeble and the blind and the lame.
21. And the servant came, and told his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor and maimed and blind and lame.
14:21. And returning, the servant reported these things to his lord. Then the father of the family, becoming angry, said to his servant: ‘Go out quickly into the streets and neighborhoods of the city. And lead here the poor, and the disabled, and the blind, and the lame.’
14:21. So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.
So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind:

21: И, возвратившись, раб тот донес о сем господину своему. Тогда, разгневавшись, хозяин дома сказал рабу своему: пойди скорее по улицам и переулкам города и приведи сюда нищих, увечных, хромых и слепых.
14:21  καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῶ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῶ δούλῳ αὐτοῦ, ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε.
14:21. et reversus servus nuntiavit haec domino suo tunc iratus pater familias dixit servo suo exi cito in plateas et vicos civitatis et pauperes ac debiles et caecos et claudos introduc huc
And the servant returning, told these things to his lord. Then the master of the house, being angry, said to his servant: Go out quickly into the streets and lanes of the city; and bring in hither the poor and the feeble and the blind and the lame.
14:21. And returning, the servant reported these things to his lord. Then the father of the family, becoming angry, said to his servant: ‘Go out quickly into the streets and neighborhoods of the city. And lead here the poor, and the disabled, and the blind, and the lame.’
14:21. So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:21: Showed his lord - Told his master of the excuses of those who had been invited. Their conduct was remarkable, and it was his duty to acquaint him with the manner in which his invitation had been received.
Being angry - Being angry at the people who had slighted his invitation; who had so insulted him by neglecting his feast, and preferring "for such reasons" their own gratification to his friendship and hospitality. So it is no wonder that God is angry with the wicked every day. So foolish as well as wicked is the conduct of the sinner, so trifling is his excuse for not repenting and turning to God, that it is no wonder if God cannot look upon their conduct but with abhorrence.
Go out quickly - The feast is ready. There is no time to lose. They who partake of it must do it soon. So the gospel is ready; time flies; and they who partake of the gospel must do it soon, and they who preach it must give diligence to proclaim it to their fellow-men.
The streets and lanes of the city - The places where the poor, etc., would be found. Those first invited were the rich, who dwelt at ease in their own houses. By these the Jews were intended; by those who were in the streets, the Gentiles. Our Lord delivered this parable to show the Jews that the Gentiles would be called into the kingdom of God. They despised the Gentiles, and considered them cast out and worthless, as they did those who were in the lanes of the city.
The maimed ... - See the notes at Luk 14:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:21: and showed: Luk 9:10; Sa1 25:12; Mat 15:12, Mat 18:31; Heb 13:17
being: Luk 14:24; Psa 2:12; Mat 22:7, Mat 22:8; Heb 2:3, Heb 12:25, Heb 12:26; Rev 15:1-8, Rev 19:15
Go: Luk 24:47; Pro 1:20-25, Pro 8:2-4, Pro 9:3-4; Jer 5:1; Zac 11:7, Zac 11:11; Mat 21:28-31; Joh 4:39-42, Joh 7:47-49, Joh 9:39; Act 8:4-7; Jam 2:5; Rev 22:17
the poor: Luk 14:13, Luk 7:22, Luk 7:23; Sa1 2:8; Psa 113:7, Psa 113:8; Mat 11:5, Mat 11:28
the halt: Psa 38:7; Isa 33:23, Isa 35:6
Geneva 1599
14:21 So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the (c) streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.
(c) Wide and broad areas.
John Gill
14:21 So that servant came and showed his Lord these things,.... The several excuses which those that were bidden to the supper made. So the ministers of the Gospel come to God and Christ, and give an account of the success of their ministry, which is often with grief, and not with joy:
then the master of the house being angry; as well he might, at their ingratitude to him, their slighting of his kindness, and the contempt they poured upon his entertainment. Christ resented the impenitence and unbelief of the Jews, who were favoured with his ministry and miracles; and looked upon them with anger, and was grieved because or the hardness of their hearts; and threatened them with a sorer punishment, more aggravated condemnation, and more intolerable torments, than other men.
And said to his servants; the apostle, when their commission was enlarged to preach to all nations, beginning at Jerusalem:
go out quickly into the streets and lanes of the city; to the Jews, who lived under a civil government, under the law of Moses; though the meaner sort of them, the poor, and such as knew not the law in such sort as the Scribes and Pharisees did, who rejected the counsel of God against themselves; and so are comparable to persons that lie about the streets, and live in lanes and alleys: and, it may also regard the Jews that were scattered abroad in other places, and the proselytes to their religion among the Gentiles; to whom the Gospel was first preached, after it was rejected by the Jews at Jerusalem and in Judea:
and bring in hither the poor; not in a literal, but in a mystical and spiritual sense; such as have no spiritual food to eat, but ashes, gravel, wind, and husks of carnal lusts and sins; nor any spiritual clothing, no righteousness, but what may be justly called filthy rags; nor money to buy either, but are in debt, owe ten thousand talents, and have nothing to pay; of which spiritual poverty some are sensible, and others are not.
And the maimed; who are debilitated and enfeebled by sin; and so weak and strengthless, that they are not able to keep the law of God; to atone for sin; to redeem themselves, or others, from the bondage of sin, Satan, and the law; to begin and carry on a work of grace and holiness in them; or to do any thing that is spiritually good:
and the halt; which is sometimes a character of persons that are in suspense about matters in religion, and know not which side to take; or who halt in religion, and falter and fail in the exercise of it: but here, of such who are in an incapacity of going or walking in a spiritual sense; as unto Christ, for life and salvation, without the drawings and influences of the Father's grace:
the blind: who are so, as to any saving knowledge of God in Christ; of Christ, and the way of righteousness, life, and salvation by him; of the plague of their own hearts, the exceeding sinfulness of sin, and the need of a Saviour; of the work of the Spirit of God upon their souls, and the necessity of it; and of the truths of the Gospel, in a spiritual and experimental way. In short, under these characters are represented natural and unconverted men, and the most vile, profligate, and abandoned of them; which are sometimes under the power of divine grace accompanying the ministration of the Gospel brought to Christ, and into his church. So the "blind and the lame", in 2Kings 5:6 are by the Targum on the place, explained of, , "sinners and wicked persons".
John Wesley
14:21 The servant came and showed his lord these things - So ministers ought to lay before the Lord in prayer the obedience or disobedience of their hearers.
Robert Jamieson, A. R. Fausset and David Brown
14:21 came, and showed, &c.--saying as in Is 53:1. "It is the part of ministers to report to the Lord in their prayers the compliance or refusal of their hearers" [BENGEL].
angry--in one sense a gracious word, showing how sincere he was in issuing his invitations (Ezek 33:11). But it is the slight put upon him, the sense of which is intended to be marked by this word.
streets and lanes--historically, those within the same pale of "the city" of God as the former class, but the despised and outcasts of the nation, the "publicans and sinners" [TRENCH]; generally, all similar classes, usually overlooked in the first provision for supplying the means of grace to a community, half heathen in the midst of revealed light, and in every sense miserable.
14:2214:22: Եւ ասէ ծառայն. Տէր՝ եղեւ՛ զոր հրամայեցերն, եւ կա՛յ եւս տեղի։
22 Եւ ծառան ասաց. “Տէ՛ր, ինչ հրամայեցիր՝ կատարուեց եւ էլի տեղ կայ”:
22 Պահ մը յետոյ ծառան եկաւ ու ըսաւ. ‘Տէ՛ր, եղաւ ինչ որ հրամայեցիր, բայց տակաւին տեղ կայ’։
Եւ ասէ ծառայն. Տէր, եղեւ զոր հրամայեցերն եւ կայ եւս տեղի:

14:22: Եւ ասէ ծառայն. Տէր՝ եղեւ՛ զոր հրամայեցերն, եւ կա՛յ եւս տեղի։
22 Եւ ծառան ասաց. “Տէ՛ր, ինչ հրամայեցիր՝ կատարուեց եւ էլի տեղ կայ”:
22 Պահ մը յետոյ ծառան եկաւ ու ըսաւ. ‘Տէ՛ր, եղաւ ինչ որ հրամայեցիր, բայց տակաւին տեղ կայ’։
zohrab-1805▾ eastern-1994▾ western am▾
14:2222: И сказал раб: господин! исполнено, как приказал ты, и еще есть место.
14:22  καὶ εἶπεν ὁ δοῦλος, κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν.
14:22. καὶ (And) εἶπεν (it-had-said,"ὁ (the-one) δοῦλος (a-bondee,"Κύριε, (Authority-belonged,"γέγονεν (it-hath-had-come-to-become) ὃ (to-which) ἐπέταξας, (thou-arranged-upon,"καὶ (and) ἔτι (if-to-a-one) τόπος (an-occasion) ἐστίν. (it-be)
14:22. et ait servus domine factum est ut imperasti et adhuc locus estAnd the servant said: Lord, it is done as thou hast commanded; and yet there is room.
22. And the servant said, Lord, what thou didst command is done, and yet there is room.
14:22. And the servant said: ‘It has been done, just as you ordered, lord, and there is still room.’
14:22. And the servant said, Lord, it is done as thou hast commanded, and yet there is room.
And the servant said, Lord, it is done as thou hast commanded, and yet there is room:

22: И сказал раб: господин! исполнено, как приказал ты, и еще есть место.
14:22  καὶ εἶπεν ὁ δοῦλος, κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν.
14:22. et ait servus domine factum est ut imperasti et adhuc locus est
And the servant said: Lord, it is done as thou hast commanded; and yet there is room.
14:22. And the servant said: ‘It has been done, just as you ordered, lord, and there is still room.’
14:22. And the servant said, Lord, it is done as thou hast commanded, and yet there is room.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:22: And yet there is room - On some occasions, so numerous are the guests that there is not room for them to sit in the court of the person who makes the feast, and a larger is therefore borrowed.
Albert Barnes: Notes on the Bible - 1834
14:22: Yet there is room - He went out and invited all he found in the lanes, and yet the table was not full. This he also reported to his master. "There is room!" What a glorious declaration is this in regard to the gospel! There yet is room. Millions have been saved, but there yet is room. Millions have been invited, and have come, and have gone to heaven, but heaven is not yet full. There is a banquet there which no number can exhaust; there are fountains which no number can drink dry; there are harps there which other hands may strike; and there are seats there which others may occupy. Heaven is not full, and there yet is room. The Sunday school teacher may say to his class, there yet is room; the parent may say to his children, there yet is room; the minister of the gospel may go and say to the wide world, there yet is room. The mercy of God is not exhausted; the blood of the atonement has not lost its efficacy; heaven is not full. What a sad message it "would" be if we were compelled to go and say, "There is no more room - heaven is full - not another one can be saved. No matter what their prayers, or tears, or sighs, they cannot be saved. Every place is filled; every seat is occupied." But, thanks be to God, this is not the message which we are to bear; and if there yet is room, come, sinners, young and old, and enter into heaven. Fill up that room, that heaven may be full of the happy and the blessed. If any part of the universe is to be vacant, O let it be the dark world of woe!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:22: it is: Acts 1:1-9:43
and yet: Psa 103:6, Psa 130:7; Joh 14:2; Eph 3:8; Col 2:9; Ti1 2:5, Ti1 2:6; Jo1 2:2; Rev 7:4-9
John Gill
14:22 And the servant said,.... After he had been and brought in a large number of such as are before described, and he was directed to, and succeeded to the gathering of them in:
Lord, it is done as thou hast commanded; the apostles exactly observed the orders of their Lord and master; they began to preach the Gospel at Jerusalem; and being drove from thence, they went and preached to the Jews of the dispersion, and to the proselytes among the Gentiles:
and yet there is room; that is, for the Gentiles, after God's elect, among the Jews, for that time were gathered in: there was room provided for them in the heart and love of God from everlasting, and in electing grace; in the suretyship engagements of Christ, in the covenant of his grace; and they had a place in the redeeming grace of Christ, in time; and in the last commission he gave to his disciples; and there was now room for them in the church of God; and will be in the new Jerusalem, and in the heavenly glory.
Robert Jamieson, A. R. Fausset and David Brown
14:22 yet there is room--implying that these classes had embraced the invitation (Mt 21:32; Mk 12:37, last clause; Jn 7:48-49); and beautifully expressing the longing that should fill the hearts of ministers to see their Master's table filled.
14:2314:23: Եւ ասէ Տէրն ցծառայն. Ե՛լ ՚ի ճանապարհս եւ ՚ի ցա՛նգս, եւ արա ա՛յսր մտանել, զի լցցի՛ տունս իմ[1344]։ [1344] Բազումք. Եւ ՚ի ցանկս։
23 Եւ տէրը ծառային ասաց. “Դո՛ւրս եկ ճանապարհներն ու ցանկապատների առաջ եւ մարդկանց այստեղ մտցրո՛ւ, որպէսզի տունս լցուի”:
23 Տէրը ըսաւ ծառային. ‘Ելի՛ր, ճամբաներն ու ցանկերը եւ գտածներդ ստիպէ որ հոս մտնեն, որպէս զի տունս լեցուի։
Եւ ասէ Տէրն ցծառայն. Ել ի ճանապարհս եւ ի ցանգս, եւ արա այսր մտանել, զի լցցի տունս իմ:

14:23: Եւ ասէ Տէրն ցծառայն. Ե՛լ ՚ի ճանապարհս եւ ՚ի ցա՛նգս, եւ արա ա՛յսր մտանել, զի լցցի՛ տունս իմ[1344]։
[1344] Բազումք. Եւ ՚ի ցանկս։
23 Եւ տէրը ծառային ասաց. “Դո՛ւրս եկ ճանապարհներն ու ցանկապատների առաջ եւ մարդկանց այստեղ մտցրո՛ւ, որպէսզի տունս լցուի”:
23 Տէրը ըսաւ ծառային. ‘Ելի՛ր, ճամբաներն ու ցանկերը եւ գտածներդ ստիպէ որ հոս մտնեն, որպէս զի տունս լեցուի։
zohrab-1805▾ eastern-1994▾ western am▾
14:2323: Господин сказал рабу: пойди по дорогам и изгородям и убеди придти, чтобы наполнился дом мой.
14:23  καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον, ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος·
14:23. καὶ (And) εἶπεν (it-had-said,"ὁ (the-one) κύριος (authority-belonged,"πρὸς (toward) τὸν (to-the-one) δοῦλον (to-a-bondee,"Ἔξελθε (Thou-should-have-had-came-out) εἰς (into) τὰς (to-the-ones) ὁδοὺς (to-ways) καὶ (and) φραγμοὺς (to-hedgings-of) καὶ (and) ἀνάγκασον (thou-should-have-up-armed-to) εἰσελθεῖν, (to-have-had-came-into,"ἵνα (so) γεμισθῇ (it-might-have-been-saturated-to) μου (of-me) ὁ (the-one) οἶκος: (a-house)
14:23. et ait dominus servo exi in vias et sepes et conpelle intrare ut impleatur domus meaAnd the Lord said to the servant: Go out into the highways and hedges, and compel them to come in, that my house may be filled.
23. And the lord said unto the servant, Go out into the highways and hedges, and constrain to come in, that my house may be filled.
14:23. And the lord said to the servant: ‘Go out to the highways and hedges, and compel them to enter, so that my house may be filled.
14:23. And the lord said unto the servant, Go out into the highways and hedges, and compel [them] to come in, that my house may be filled.
And the lord said unto the servant, Go out into the highways and hedges, and compel [them] to come in, that my house may be filled:

23: Господин сказал рабу: пойди по дорогам и изгородям и убеди придти, чтобы наполнился дом мой.
14:23  καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον, ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος·
14:23. et ait dominus servo exi in vias et sepes et conpelle intrare ut impleatur domus mea
And the Lord said to the servant: Go out into the highways and hedges, and compel them to come in, that my house may be filled.
14:23. And the lord said to the servant: ‘Go out to the highways and hedges, and compel them to enter, so that my house may be filled.
14:23. And the lord said unto the servant, Go out into the highways and hedges, and compel [them] to come in, that my house may be filled.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:23: Compel them to come in - αναγκασον, Prevail on them by the most earnest entreaties. The word is used by Matthew, Mat 14:22, and by Mark, Mar 6:45; in both which places, when Christ is said, αναγκαζειν, to constrain his disciples to get into the vessel, nothing but his commanding or persuading them to do it can be reasonably understood. The Latins use cogo, and compello, in exactly the same sense, i.e. to prevail on by prayers, counsels, entreaties, etc. See several examples in Bishop Pearce, and in Kypke. No other kind of constraint is ever recommended in the Gospel of Christ; every other kind of compulsion is antichristian, can only be submitted to by cowards and knaves, and can produce nothing but hypocrites, See at the end of the chapter.
Albert Barnes: Notes on the Bible - 1834
14:23: Go out into the highways - Since enough had not been found in the lanes and streets, he commands the servant to go into the roads - the public highways out of the city, as well as to the streets "in" it - and invite them also.
Hedges - A hedge is the inclosure around a field or vineyard. It was commonly made of thorns, which were planted thick, and which kept the cattle out of the vineyard. "A common plant for this purpose is the prickly pear, a species of cactus, which grows several feet high, and as thick as a man's body, armed with sharp thorns, and thus forming an almost impervious defense" (Professor Hackett, "Scripture Illustrations," p. 174). Those in the hedges were poor laborers employed in planting them or trimming them - people of the lowest class and of great poverty. By his directing them to go first into the streets of the city and then into the highways, we are not to understand our Saviour as referring to different classes of people, but only as denoting the "earnestness" with which God offers salvation to people, and his willingness that the most despised should come and live. Some parts of parables are thrown in for the sake of "keeping," and they should not be pressed or forced to obtain any obscure or fanciful signification. The great point in this parable was, that God would call in the Gentiles after the Jews had rejected the gospel. This should be kept always in view in interpreting all the parts of the parable.
Compel them - That is, urge them, press them earnestly, one and all. Do not hear their excuses on account of their poverty and low rank of life, but urge them so as to overcome their objections and lead them to the feast. This expresses the "earnestness" of the man; his anxiety that his table should be filled, and his purpose not to reject any on account of their poverty, or ignorance, or want of apparel. So God is earnest in regard to the most polluted and vile. He commands his servants, his ministers, to "urge" them to come, to "press" on them the salvation of the gospel, and to use all the means in their power to bring into heaven poor and needy sinners.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:23: Go: Psa 98:3; Isa 11:10, Isa 19:24, Isa 19:25, Isa 27:13, Isa 49:5, Isa 49:6, Isa 66:19, Isa 66:20; Zac 14:8, Zac 14:9; Mal 1:11; Mat 21:43, Mat 22:9, Mat 22:10, Mat 28:19, Mat 28:20; Act 9:15, Act 10:44-48, Act 11:18-21; Act 13:47, Act 13:48, Act 18:6, Act 22:21, Act 22:22, Act 26:18-20, Act 28:28; Rom 10:18, Rom 15:9-12; Eph 2:11-22; Col 1:23
compel: Luk 24:29; Gen 19:2, Gen 19:3; Psa 110:3; Act 16:15; Rom 11:13, Rom 11:14; Co1 9:19-23; Co2 5:11, Co2 5:20, Co2 6:1; Col 1:28; Ti2 4:2
John Gill
14:23 And the Lord said unto the servant,.... A second time; that since the Jews put away the word of eternal life from them, and judged themselves unworthy of it by their contradicting and blaspheming it, he commanded his apostles to turn from them to the Gentiles; see Acts 13:45,
go out into the highways and hedges: the Persic version adds, "of the vineyards"; see 1Chron 4:23 and may in general design the mean, base, vile, and sinful state of the Gentiles; who might be said to be "in the highways", because they were without the commonwealth and church of the Jews; were not admitted to civil conversation, nor to religious worship with them; and were left to walk on in their own ways, of their own devising and choosing, in which they delighted: they were not in God's highway, which is a way of holiness, Is 35:8 but in their own highways; either following the various sects of the philosophers, which were vain and foolish; or going into different practices of idolatry, and walking in very sinful and vicious courses; and so were in the broad road and highway to destruction: and their being in, and under "the hedges", may denote their state of separation from God; being without him, alienated from the life of him, and afar off from him; being aliens from the commonwealth of Israel, and strangers from the covenants of promise, Eph 2:12 they were not in the gardens and enclosures, but under the hedges:
and compel them to come in; to the house of God, and church of Christ; to come and hear the word, and quit their former course of living, and attend the word and worship of God; and upon an evidence of the truth of grace upon their souls, to come into a Gospel church state, and partake of all privileges and ordinances in it; to which they are to be compelled, not by outward force, but by forcible words, by powerful arguments, and by the strength of persuasion; which expresses the nature of the Gospel ministry, which is to persuade Japhet to dwell in the tents of Shem; and the power that attends it by the divine Spirit; the case and condition of souls, who are generally bashful and backward, judging themselves unworthy; as also the earnest desire, and great liberality of Christ, the master of the feast, whose end in it is as follows:
that my house may be filled; with men, like a flock, and these with gifts and grace; with such as shall be saved, as with elect Jews, so with the fulness of the Gentiles.
John Wesley
14:23 Compel them to come in - With all the violence of love, and the force of God's word. Such compulsion, and such only, in matters of religion, was used by Christ and his apostles.
Robert Jamieson, A. R. Fausset and David Brown
14:23 highways and hedges--outside the city altogether; historically, the heathen, sunk in the lowest depths of spiritual wretchedness, as being beyond the pale of all that is revealed and saving, "without Christ, strangers from the covenant of promise, having no hope, and without God in the world" (Eph 2:12); generally, all such still. Thus, this parable prophetically contemplates the extension of the kingdom of God to the whole world; and spiritually, directs the Gospel invitations to be carried to the lowest strata, and be brought in contact with the outermost circles, of human society.
compel them to come in--not as if they would make the "excuses" of the first class, but because it would be hard to get them over two difficulties: (1) "We are not fit company for such a feast." (2) "We have no proper dress, and are ill in order for such a presence." How fitly does this represent the difficulties and fears of the sincere! How is this met? "Take no excuse--make them come as they are--bring them along with you." What a directory for ministers of Christ!
that my house may be filled--"Grace no more than nature will endure a vacuum" [BENGEL].
14:2414:24: Ասե՛մ ձեզ, զի ո՛չ ոք յայնց կոչեցելոց ճաշակեսցէ յընթրեա՛ց իմոց։ զկ
24 Ասում եմ ձեզ, որ այդ հրաւիրուածներից ոչ ոք իմ ընթրիքից չի ճաշակի»:
24 Քանզի կ’ըսեմ ձեզի, այն հրաւիրուածներէն մէկն ալ իմ ընթրիքիս համը պիտի չառնէ’»։
Ասեմ ձեզ, զի` Ոչ ոք յայնց կոչեցելոց ճաշակեսցէ յընթրեաց իմոց:

14:24: Ասե՛մ ձեզ, զի ո՛չ ոք յայնց կոչեցելոց ճաշակեսցէ յընթրեա՛ց իմոց։ զկ
24 Ասում եմ ձեզ, որ այդ հրաւիրուածներից ոչ ոք իմ ընթրիքից չի ճաշակի»:
24 Քանզի կ’ըսեմ ձեզի, այն հրաւիրուածներէն մէկն ալ իմ ընթրիքիս համը պիտի չառնէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2424: Ибо сказываю вам, что никто из тех званых не вкусит моего ужина, ибо много званых, но мало избранных.
14:24  λέγω γὰρ ὑμῖν ὅτι οὐδεὶς τῶν ἀνδρῶν ἐκείνων τῶν κεκλημένων γεύσεταί μου τοῦ δείπνου.
14:24. λέγω (I-forth) γὰρ (therefore) ὑμῖν (unto-ye) ὅτι (to-which-a-one) οὐδεὶς (not-moreover-one) τῶν (of-the-ones) ἀνδρῶν (of-men) ἐκείνων (of-the-ones-thither) τῶν (of-the-ones) κεκλημένων ( of-having-had-come-to-be-called-unto ) γεύσεταί ( it-shall-taste-of ) μου (of-me) τοῦ (of-the-one) δείπνου. (of-mealed)
14:24. dico autem vobis quod nemo virorum illorum qui vocati sunt gustabit cenam meamBut I say unto you that none of those men that were invited shall taste of my supper.
24. For I say unto you, that none of those men which were bidden shall taste of my supper.
14:24. For I tell you, that none of those men who were invited will taste of my feast.’ ”
14:24. For I say unto you, That none of those men which were bidden shall taste of my supper.
For I say unto you, That none of those men which were bidden shall taste of my supper:

24: Ибо сказываю вам, что никто из тех званых не вкусит моего ужина, ибо много званых, но мало избранных.
14:24  λέγω γὰρ ὑμῖν ὅτι οὐδεὶς τῶν ἀνδρῶν ἐκείνων τῶν κεκλημένων γεύσεταί μου τοῦ δείπνου.
14:24. dico autem vobis quod nemo virorum illorum qui vocati sunt gustabit cenam meam
But I say unto you that none of those men that were invited shall taste of my supper.
14:24. For I tell you, that none of those men who were invited will taste of my feast.’ ”
14:24. For I say unto you, That none of those men which were bidden shall taste of my supper.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:24: For I say unto you - These may be considered as the words of Jesus, making an application of the parable to the Pharisees before him.
None of those men - This cannot be understood as meaning that no "Jews" would be saved, but that none of those who had "treated him, in that manner" - none who had so decidedly rejected the offer of the gospel - would be saved. We may here see how dangerous it is "once" to reject the gospel; how dangerous to grieve away the Holy Spirit. How often God forsakes foRev_er the sinner who has been once awakened, and who grieves the Holy Spirit. The invitation is full and free; but when it is rejected, and people turn willfully away from it, God leaves them to their chosen way, and they are drowned in destruction and perdition. How important, then, is it to embrace the gospel "at once;" to accept the gracious invitation, and enter without delay the path that conducts to heaven!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:24: Pro 1:24-32; Mat 21:43, Mat 22:8, Mat 23:38, Mat 23:39; Joh 3:19, Joh 3:36, Joh 8:21, Joh 8:24; Act 13:46; Heb 12:25, Heb 12:26
John Gill
14:24 For I say unto you,.... Most solemnly affirm it, and even swear to it, nothing is more certain, or will be found more true:
that none of those men that were bidden: the impenitent and unbelieving Jews, the Scribes, and Pharisees, and the greater part of the nation; who first had the Gospel published to them, who are the many that were called, though few were chosen, and therefore came not; nor did, nor
shall taste of my supper: nor had they so much as a superficial knowledge of the Gospel, of the truths, blessings, promises, and ordinances of it; being given up to judicial blindness and hardness of heart; and from whom, in a little while, the Gospel was wholly taken; and is not yet afforded to them as a body; nor will till the latter day, when the veil shall be taken away, and they shall turn to the Lord, and all Israel shall be saved; but as for the first disbelievers and rejecters of Christ among the Jews, they died in their sins, and perished eternally.
John Wesley
14:24 For refers to Go out, Lk 14:23.
Robert Jamieson, A. R. Fausset and David Brown
14:24 I say unto you, That none--Our Lord here appears to throw off the veil of the parable, and proclaim the Supper His own, intimating that when transferred and transformed into its final glorious form, and the refusers themselves would give all for another opportunity, He will not allow one of them to taste it. (Note. This parable must not be confounded with that of Prov 1:24-33; The Marriage Supper, Mt 22:2-14).
14:2514:25: Եւ երթայի՛ն ընդ նմա ժողովուրդք բազումք. դարձաւ՝ եւ ասէ ցնոսա.
25 Եւ նրա հետ շատ ժողովուրդ էր գնում. նա դարձաւ եւ ասաց նրանց.
25 Իրեն հետ շատ ժողովուրդ կ’երթային եւ դառնալով անոնց՝ ըսաւ.
Եւ երթային ընդ նմա ժողովուրդք բազումք. դարձաւ եւ ասէ ցնոսա:

14:25: Եւ երթայի՛ն ընդ նմա ժողովուրդք բազումք. դարձաւ՝ եւ ասէ ցնոսա.
25 Եւ նրա հետ շատ ժողովուրդ էր գնում. նա դարձաւ եւ ասաց նրանց.
25 Իրեն հետ շատ ժողովուրդ կ’երթային եւ դառնալով անոնց՝ ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
14:2525: С Ним шло множество народа; и Он, обратившись, сказал им:
14:25  συνεπορεύοντο δὲ αὐτῶ ὄχλοι πολλοί, καὶ στραφεὶς εἶπεν πρὸς αὐτούς,
14:25. Συνεπορεύοντο ( They-were-traversing-together-of ) δὲ (moreover) αὐτῷ (unto-it) ὄχλοι (crowds) πολλοί, (much,"καὶ (and) στραφεὶς (having-had-been-beturned) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"
14:25. ibant autem turbae multae cum eo et conversus dixit ad illosAnd there went great multitudes with him. And turning, he said to them:
25. Now there went with him great multitudes: and he turned, and said unto them,
14:25. Now great crowds traveled with him. And turning around, he said to them:
14:25. And there went great multitudes with him: and he turned, and said unto them,
And there went great multitudes with him: and he turned, and said unto them:

25: С Ним шло множество народа; и Он, обратившись, сказал им:
14:25  συνεπορεύοντο δὲ αὐτῶ ὄχλοι πολλοί, καὶ στραφεὶς εἶπεν πρὸς αὐτούς,
14:25. ibant autem turbae multae cum eo et conversus dixit ad illos
And there went great multitudes with him. And turning, he said to them:
14:25. Now great crowds traveled with him. And turning around, he said to them:
14:25. And there went great multitudes with him: and he turned, and said unto them,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-27: За Господом шло много народа, и все эти люди представлялись как будто бы учениками Его для постороннего наблюдателя. Теперь Господь хочет, так сказать, сделать отбор тех лиц, которые действительно стоят в отношении к Нему на положении учеников. Он указывает далее в самых резких чертах обязанности, какие лежат на истинных Его последователях (подобное изречение есть и у ев. Матфея, но в более смягченной форме Мф Х, 37-39). - Если кто приходит ко Мне. Многие шли ко Христу, но привлекаемы были к этому только чудесами Его и притом не делали ничего для того, чтобы стать истинными учениками Христа: они только сопровождали Его. - И не возненавидит... "Ненавидеть" не значить: менее любить (ср. Мф VI, 24), а питать действительно чувство ненависти, противоположное чувству любви. Отец, мать и пр. представляются здесь как препятствия к общению со Христом (ср. XII, 53), так что, любя одного, необходимо ненавидеть других (ср. XVI, 13). - Жизнь берется здесь в собственном смысле этого слова как "существование", - понятно, поскольку оно является препятствием для любви ко Христу ("Томлю томящего меня?" - говорил преп. Серафим Саровский о своих подвигах аскетических, какими он хотел ослабить свое тело)... - Моим учеником. Сила мысли здесь на слове "Моим", которое потому и поставлено ранее существительного, какое им определяется. - Кто не несет креста... См. Мф X, 38.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25 And there went great multitudes with him: and he turned, and said unto them, 26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. 27 And whosoever doth not bear his cross, and come after me, cannot be my disciple. 28 For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? 29 Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, 30 Saying, This man began to build, and was not able to finish. 31 Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? 32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. 33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. 34 Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? 35 It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.

See how Christ in his doctrine suited himself to those to whom he spoke, and gave every one his portion of meat. To Pharisees he preached humility and charity. He is in these verses directing his discourse to the multitudes that crowded after him, and seemed zealous in following him; and his exhortation to them is to understand the terms of discipleship, before they undertook the profession of it, and to consider what they did. See here,

I. How zealous people were in their attendance on Christ (v. 25): There went great multitudes with him, many for love and more for company, for where there are many there will be more. Here was a mixed multitude, like that which went with Israel out of Egypt; such we must expect there will always be in the church, and it will therefore be necessary that ministers should carefully separate between the precious and the vile.

II. How considerate he would have them to be in their zeal. Those that undertake to follow Christ must count upon the worst, and prepare accordingly.

1. He tells them what the worst is that they must count upon, much the same with what he had gone through before them and for them. He takes it for granted that they had a mind to be his disciples, that they might be qualified for preferment in his kingdom. They expected that he should say, "If any man come to me, and be my disciple, he shall have wealth and honour in abundance; let me alone to make him a great man." But he tells them quite the contrary.

(1.) They must be willing to quit that which was very dear, and therefore must come to him thoroughly weaned from all their creature-comforts, and dead to them, so as cheerfully to part with them rather than quit their interest in Christ, v. 26. A man cannot be Christ's disciple but he must hate father, and mother, and his own life. He is not sincere, he will be constant and persevering, unless he love Christ better than any thing in this world, and be willing to part with that which he may and must leave, either as a sacrifice, when Christ may be glorified by our parting with it (so the martyrs, who loved not their lives to death), or as a temptation, when by our parting with it we are put into a better capacity of serving Christ. Thus Abraham parted with his own country, and Moses with Pharaoh's court. Mention is not made here of houses and lands; philosophy will teach a man to look upon these with contempt; but Christianity carries it higher. [1.] Every good man loves his relations; and yet, if he be a disciple of Christ, he must comparatively hate them, must love them less than Christ, as Leah is said to be hated when Rachel was better loved. Not that their persons must be in any degree hated, but our comfort and satisfaction in them must be lost and swallowed up in our love to Christ, as Levi's was, when he said to his father, I have not seen him, Deut. xxxiii. 9. When our duty to our parents comes in competition with our evident duty to Christ, we must give Christ the preference. If we must either deny Christ or be banished from our families and relations (as many of the primitive Christians were), we must rather lose their society than his favour. [2.] Every man loves his own life, no man ever yet hated it; and we cannot be Christ's disciples if we do not love him better than our own lives, so as rather to have our lives embittered by cruel bondage, nay, and taken away by cruel deaths, than to dishonour Christ, or depart from any of his truths and ways. The experience of the pleasures of the spiritual life, and the believing hopes and prospects of eternal life, will make this hard saying easy. When tribulation and persecution arise because of the word, then chiefly the trial is, whether we love better, Christ or our relations and lives; yet even in the days of peace this matter is sometimes brought to the trial. Those that decline the service of Christ, and opportunities of converse with him, and are ashamed to confess him, for fear of disobliging a relation or friend, or losing a customer, give cause to suspect that they love him better than Christ.

(2.) That they must be willing to bear that which was very heavy (v. 27): Whosoever doth not bear his cross, as those did that were condemned to be crucified, in submission to the sentence and in expectation of the execution of it, and so come after me whithersoever I shall lead him, he cannot be my disciple; that is (says Dr. Hammond), he is not for my turn; and my service, being so sure to bring persecution along with it, will not be for his. Though the disciples of Christ are not all crucified, yet they all bear their cross, as if they counted upon being crucified. They must be content to be put into an ill name, and to be loaded with infamy and disgrace; for no name is more ignominious than Furcifer--the bearer of the gibbet. He must bear his cross, and come after Christ; that is, he must bear it in the way of his duty, whenever it lies in that way. He must bear it when Christ calls him to it, and in bearing it he must have an eye to Christ, and fetch encouragements from him, and live in hope of a recompence with him.

2. He bids them count upon it, and then consider of it. Since he has been so just to us as to tell us plainly what difficulties we shall meet with in following him, let us be so just to ourselves as to weigh the matter seriously before we take upon us a profession of religion. Joshua obliged the people to consider what they did when they promised to serve the Lord, Josh. xxiv. 19. It is better never to begin than not to proceed; and therefore before we begin we must consider what it is to proceed. This is to act rationally, and as becomes men, and as we do in other cases. The cause of Christ will bear a scrutiny. Satan shows the best, but hides the worst, because his best will not counter-vail his worst; but Christ's will abundantly. This considering of the case is necessary to perseverance, especially in suffering times. Our Saviour here illustrates the necessity of it by two similitudes, the former showing that we must consider the expenses of our religion, the latter that we must consider the perils of it.

(1.) When we take upon us a profession of religion we are like a man that undertakes to build a tower, and therefore must consider the expense of it (v. 28-30): Which of you, intending to build a tower or stately house for himself, sitteth not down first, and counteth the cost? and he must be sure to count upon a great deal more than his workmen will tell him it will cost. Let him compare the charge with his purse, lest he make himself to be laughed at, by beginning to build what he is not able to finish. Note, [1.] All that take upon them a profession of religion undertake to build a tower, not as the tower of Babel, in opposition to Heaven, which therefore was left unfinished, but in obedience to Heaven, which therefore shall have its top-stone brought forth. Begin low, and lay the foundation deep, lay it on the rock, and make sure work, and then aim as high as heaven. [2.] Those that intend to build this tower must sit down and count the cost. Let them consider that it will cost them the mortifying of their sins, even the most beloved lusts; it will cost them a life of self-denial and watchfulness, and a constant course of holy duties; it may, perhaps, cost them their reputation among men, their estates and liberties, and all that is dear to them in this world, even life itself. And if it should cost us all this, what is it in comparison with what it cost Christ to purchase the advantages of religion for us, which come to us without money and without price? [3.] Many that begin to build this tower do not go on with it, nor persevere in it, and it is their folly; they have not courage and resolution, have not a rooted fixed principle, and so bring nothing to pass. It is true, we have none of us in ourselves sufficient to finish this tower, but Christ hath said, My grace is sufficient for thee, and that grace shall not be wanting to any of us, if we seek for it and make use of it. [4.] Nothing is more shameful than for those that have begun well in religion to break off; every one will justly mock him, as having lost all his labour hitherto for want of perseverance. We lose the things we have wrought (2 John 8), and all we have done and suffered is in vain, Gal. iii. 4.

(2.) When we undertake to be Christ's disciples we are like a man that goes to war, and therefore must consider the hazard of it, and the difficulties that are to be encountered, v. 31, 32. A king that declares war against a neighbouring prince considers whether he has strength wherewith to make his part good, and, if not, he will lay aside his thoughts of war. Note, [1.] The state of a Christian in this world is a military state. Is not the Christian life a warfare? We have many passes in our way, that must be disputed with dint of sword; nay, we must fight every step we go, so restless are our spiritual enemies in their opposition. [2.] We ought to consider whether we can endure the hardness which a good soldier of Jesus Christ must expect and count upon, before we enlist ourselves under Christ's banner; whether we are able to encounter the forces of hell and earth, which come against us twenty thousand strong. [3.] Of the two it is better to make the best terms we can with the world than pretend to renounce it and afterwards, when tribulation and persecution arise because of the word, to return to it. That young man that could not find in his heart to part with his possessions for Christ did better to go away from Christ sorrowing than to have staid with him dissembling.

This parable is another way applicable, and may be taken as designed to teach us to begin speedily to be religious, rather than to begin cautiously; and may mean the same with Matt. v. 25, Agree with thine adversary quickly. Note, First, Those that persist in sin make war against God, the most unnatural, unjustifiable war; they rebel against their lawful sovereign, whose government is perfectly just and good. Secondly, The proudest and most daring sinner is no equal match for God; the disproportion of strength is much greater than that here supposed between ten thousand and twenty thousand. Do we provoke the Lord to jealousy? Are we stronger than he? No, surely; who knows the power of his anger? In consideration of this, it is our interest to make peace with him. We need not send to desire conditions of peace; they are offered to us, and are unexceptionable, and highly to our advantage. Let us acquaint ourselves with them, and be at peace; do this in time, while the other is yet a great way off; for delays in such a case are highly dangerous, and make after-applications difficult.

But the application of this parable here (v. 33) is to the consideration that ought to be exercised when we take upon us a profession of religion. Solomon saith, With good advice make war (Prov. xx. 18); for he that draws the sword throws away the scabbard; so with good advice enter upon a profession of religion, as those that know that except you forsake all you have you cannot be Christ's disciples; that is, except you count upon forsaking all and consent to it, for all that will live godly in Christ Jesus must suffer persecution, and yet continue to live godly.

3. He warns them against apostasy and a degeneracy of mind from the truly Christian spirit and temper, for that would make them utterly useless, v. 34, 35. (1.) Good Christians are the salt of the earth, and good ministers especially (Matt. v. 13); and this salt is good and of great use; by their instructions and examples they season all they converse with, to keep them from putrefying, and to quicken them, and make them savoury. (2.) Degenerate Christians, who, rather than part with what they have in the world, will throw up their profession, and then of course become carnal, and worldly, and wholly destitute of a Christian spirit, are like salt that has lost its savour, like that which the chemists call the caput mortuum, that has all its salts drawn from it, that is the most useless worthless thing in the world; it has no manner of virtue or good property in it. [1.] It can never be recovered: Wherewith shall it be seasoned? You cannot salt it. This intimates that it is extremely difficult, and next to impossible, to recover an apostate, Heb. vi. 4-6. If Christianity will not prevail to cure men of their worldliness and sensuality, if that remedy has been tried in vain, their ease must even be concluded desperate. [2.] It is of no use. It is not fit, as dung is, for the land, to manure that, nor will it be the better if it be laid in the dunghill to rot; there is nothing to be got out of it. A professor of religion whose mind and manners are depraved is the most insipid animal that can be. If he speaks of the things of God, of which he has had some knowledge, it is so awkwardly that none are the better for it: it is a parable in the mouth of a fool. [3.] It is abandoned: Men cast it out, as that which they will have no more to do with. Such scandalous professors ought to be cast out of the church, not only because they have forfeited all the honours and privileges of their church-membership, but because there is danger that others will be infected by them. Our Saviour concludes this with a call to all to take notice of it, and to take warning: He that hath ears to hear, let him hear. Now can the faculty of hearing be better employed than in attending to the word of Christ, and particularly to the alarms he has given us of the danger we are in of apostasy, and the danger we run ourselves into by apostasy?
Albert Barnes: Notes on the Bible - 1834
14:25: See notes on Mat 10:37-38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:25: Luk 12:1; Joh 6:24-27
Geneva 1599
14:25 (5) And there went great multitudes with him: and he turned, and said unto them,
(5) Even those affections which are in themselves worthy of praise and commendation must be controlled and kept in order, so that godliness may have the upper hand and have preeminence.
John Gill
14:25 And there went great multitudes with him,.... From Galilee, as he journeyed from thence to Jerusalem; some for one thing, and some another, and all perhaps were in expectation of his setting up a temporal kingdom when he came there; and hoped they should share, more or less, the worldly advantages of it; for the whole nation was big with such carnal notions of the Messiah. Jesus therefore, to draw off their minds from such views, and that they might not be disappointed, acquaints them, that if they would be his disciples, they must part with all that was near and dear to them; and prepare to suffer great hardships and difficulties for his name's sake: for it follows,
and he turned; himself to the company that was behind: and said unto them; with a grave and stern countenance, looking wistly at them, and in the most solemn manner delivered what is hereafter related.
Robert Jamieson, A. R. Fausset and David Brown
14:25 ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Lk 14:25-35)
great multitudes with him--on His final journey to Jerusalem. The "great multitudes" were doubtless people going to the passover, who moved along in clusters (Lk 2:44), and who on this occasion falling in with our Lord had formed themselves into one mass about Him.
14:2614:26: Եթէ ոք՝ գա՛յ առ իս, եւ ո՛չ ատեայ զհա՛յր իւր եւ զմայր, եւ զկի՛ն եւ զորդիս, եւ զեղբա՛րս եւ զքորս, նա՝ եւ զա՛նձն եւս իւր, ո՛չ կարէ իմ աշակե՛րտ լինել[1345]. [1345] Ոմանք. Եւ զկին իւր, եւ զոր՛՛։
26 «Եթէ մէկը ինձ մօտ գայ եւ չնախընտրի ինձ իր հօրից ու մօրից, կնոջից ու որդիներից, եղբայրներից ու քոյրերից, նոյնիսկ իր անձից անգամ, չի կարող իմ աշակերտը լինել.
26 «Եթէ մէկը ինծի գայ, բայց չատէ իր հայրը եւ մայրը ու կինը եւ զաւակները ու եղբայրները եւ քոյրերը, նաեւ իր կեանքն ալ, չի կրնար իմ աշակերտս ըլլալ։
Եթէ ոք գայ առ իս, եւ ոչ ատեայ զհայր իւր եւ զմայր եւ զկին եւ զորդիս եւ զեղբարս եւ զքորս, նա` եւ զանձն եւս իւր, ոչ կարէ իմ աշակերտ լինել:

14:26: Եթէ ոք՝ գա՛յ առ իս, եւ ո՛չ ատեայ զհա՛յր իւր եւ զմայր, եւ զկի՛ն եւ զորդիս, եւ զեղբա՛րս եւ զքորս, նա՝ եւ զա՛նձն եւս իւր, ո՛չ կարէ իմ աշակե՛րտ լինել[1345].
[1345] Ոմանք. Եւ զկին իւր, եւ զոր՛՛։
26 «Եթէ մէկը ինձ մօտ գայ եւ չնախընտրի ինձ իր հօրից ու մօրից, կնոջից ու որդիներից, եղբայրներից ու քոյրերից, նոյնիսկ իր անձից անգամ, չի կարող իմ աշակերտը լինել.
26 «Եթէ մէկը ինծի գայ, բայց չատէ իր հայրը եւ մայրը ու կինը եւ զաւակները ու եղբայրները եւ քոյրերը, նաեւ իր կեանքն ալ, չի կրնար իմ աշակերտս ըլլալ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2626: если кто приходит ко Мне и не возненавидит отца своего и матери, и жены и детей, и братьев и сестер, а притом и самой жизни своей, тот не может быть Моим учеником;
14:26  εἴ τις ἔρχεται πρός με καὶ οὐ μισεῖ τὸν πατέρα ἑαυτοῦ καὶ τὴν μητέρα καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφάς, ἔτι τε καὶ τὴν ψυχὴν ἑαυτοῦ, οὐ δύναται εἶναί μου μαθητής.
14:26. Εἴ (If) τις (a-one) ἔρχεται ( it-cometh ) πρός (toward) με (to-me) καὶ (and) οὐ (not) μισεῖ (it-hateth-unto) τὸν (to-the-one) πατέρα (to-a-father) ἑαυτοῦ (of-self) καὶ (and) τὴν (to-the-one) μητέρα (to-a-mother) καὶ (and) τὴν (to-the-one) γυναῖκα (to-a-woman) καὶ (and) τὰ (to-the-ones) τέκνα (to-producees) καὶ (and) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) καὶ (and) τὰς (to-the-ones) ἀδελφάς , ( to-brethrened ,"ἔτι (if-to-a-one) τε (also) καὶ (and) τὴν (to-the-one) ψυχὴν (to-a-breathing) ἑαυτοῦ, (of-self,"οὐ (not) δύναται ( it-ableth ) εἶναί (to-be) μου (of-me) μαθητής. (a-learner)
14:26. si quis venit ad me et non odit patrem suum et matrem et uxorem et filios et fratres et sorores adhuc autem et animam suam non potest esse meus discipulusIf any man come to me, and hate not his father and mother and wife and children and brethren and sisters, yea and his own life also, he cannot be my disciple.
26. If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
14:26. “If anyone comes to me, and does not hate his father, and mother, and wife, and children, and brothers, and sisters, and yes, even his own life, he is not able to be my disciple.
14:26. If any [man] come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
If any [man] come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple:

26: если кто приходит ко Мне и не возненавидит отца своего и матери, и жены и детей, и братьев и сестер, а притом и самой жизни своей, тот не может быть Моим учеником;
14:26  εἴ τις ἔρχεται πρός με καὶ οὐ μισεῖ τὸν πατέρα ἑαυτοῦ καὶ τὴν μητέρα καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφάς, ἔτι τε καὶ τὴν ψυχὴν ἑαυτοῦ, οὐ δύναται εἶναί μου μαθητής.
14:26. si quis venit ad me et non odit patrem suum et matrem et uxorem et filios et fratres et sorores adhuc autem et animam suam non potest esse meus discipulus
If any man come to me, and hate not his father and mother and wife and children and brethren and sisters, yea and his own life also, he cannot be my disciple.
14:26. “If anyone comes to me, and does not hate his father, and mother, and wife, and children, and brothers, and sisters, and yes, even his own life, he is not able to be my disciple.
14:26. If any [man] come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:26: And hate not - Matthew, Mat 10:37, expresses the true meaning of this word, when he says, He who loveth his father and mother More than me. In Mat 6:24, he uses the word hate in the same sense. When we read, Rom 9:13, Jacob have I loved, but Esau have I hated, the meaning is simply, I have loved Jacob - the Israelites, more than Esau - the Edomites; and that this is no arbitrary interpretation of the word hate, but one agreeable to the Hebrew idiom, appears from what is said on Gen 29:30, Gen 29:31, where Leah's being hated is explained by Rachel's being loved more than Leah. See also Deu 21:15-17; and Bishop Pearce on this place. See also the notes on Mat 10:37 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:26: any: Deu 13:6-8, Deu 33:9; Psa 73:25, Psa 73:26; Mat 10:37; Phi 3:8
hate: Gen 29:30, Gen 29:31; Deu 21:15; Job 7:15, Job 7:16; Ecc 2:17-19; Mal 1:2, Mal 1:3; Joh 12:25; Rom 9:13
yea: Act 20:24; Rev 12:11
Geneva 1599
14:26 If any [man] come to me, and (d) hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
(d) If anything stands between God and him, as Theophylact says: and therefore these words are spoken in a comparative way, and not by themselves.
John Gill
14:26 If any man come to me,.... Not in a corporeal, but in a spiritual way; nor barely to hear him preach; but so come, as that he believes in him, applies to him for grace, pardon, righteousness, life, and salvation; professes to be his, submits to his ordinances, and desires to be a disciple of his;
and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple: not that proper hatred of any, or all of these, is enjoined by Christ; for this would be contrary to the laws of God, to the first principles of nature, to all humanity, to the light of nature, to reason and divine revelation: but that these are not to be preferred to Christ, or loved more than he, as it is explained in Mt 10:37 yea, these are to be neglected and forsaken, and turned from with indignation and resentment, when they stand in the way of the honour and interest of Christ, and dissuade from his service: such who would be accounted the disciples of Christ, should be ready to part with their dearest relations and friends, with the greatest enjoyment of life, and with life itself, when Christ calls for it; or otherwise they are not worthy to be called his disciples. The Ethiopic version inserts, "his house", into the account.
John Wesley
14:26 If any man come to me, and hate not his father - Comparatively to Christ: yea, so as actually to renounce his field, oxen, wife, all things, and act as if he hated them, when they stand in competition with him. Mt 10:37.
Robert Jamieson, A. R. Fausset and David Brown
14:26 If any man, &c.--(See on Mt 10:34-36, and Mk 8:34-35).
14:2714:27: զի որ ո՛չ բառնայ զխա՛չ իւր՝ եւ գայ զկնի իմ, ո՛չ կարէ իմ աշակերտ լինել։
27 որովհետեւ, ով որ չվերցնի իր խաչը եւ իմ յետեւից չգայ, չի կարող իմ աշակերտը լինել:
27 Ով որ իր խաչը չի վերցներ ու իմ ետեւէս գար, չի կրնար իմ աշակերտս ըլլալ։
Զի որ ոչ բառնայ զխաչ իւր եւ գայ զկնի իմ` ոչ կարէ իմ աշակերտ լինել:

14:27: զի որ ո՛չ բառնայ զխա՛չ իւր՝ եւ գայ զկնի իմ, ո՛չ կարէ իմ աշակերտ լինել։
27 որովհետեւ, ով որ չվերցնի իր խաչը եւ իմ յետեւից չգայ, չի կարող իմ աշակերտը լինել:
27 Ով որ իր խաչը չի վերցներ ու իմ ետեւէս գար, չի կրնար իմ աշակերտս ըլլալ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2727: и кто не несет креста своего и идёт за Мною, не может быть Моим учеником.
14:27  ὅστις οὐ βαστάζει τὸν σταυρὸν ἑαυτοῦ καὶ ἔρχεται ὀπίσω μου οὐ δύναται εἶναί μου μαθητής.
14:27. ὅστις (Which-a-one) οὐ (not) βαστάζει (it-carrieth-to) τὸν (to-the-one) σταυρὸν (to-a-stake) ἑαυτοῦ (of-self) καὶ (and) ἔρχεται ( it-cometh ) ὀπίσω (aback-unto-which) μου, (of-me,"οὐ (not) δύναται ( it-ableth ) εἶναί (to-be) μου (of-me) μαθητής. (a-learner)
14:27. et qui non baiulat crucem suam et venit post me non potest esse meus discipulusAnd whosoever doth not carry his cross and come after me cannot be my disciple.
27. Whosoever doth not bear his own cross, and come after me, cannot be my disciple.
14:27. And whoever does not bear his cross and come after me, is not able to be my disciple.
14:27. And whosoever doth not bear his cross, and come after me, cannot be my disciple.
And whosoever doth not bear his cross, and come after me, cannot be my disciple:

27: и кто не несет креста своего и идёт за Мною, не может быть Моим учеником.
14:27  ὅστις οὐ βαστάζει τὸν σταυρὸν ἑαυτοῦ καὶ ἔρχεται ὀπίσω μου οὐ δύναται εἶναί μου μαθητής.
14:27. et qui non baiulat crucem suam et venit post me non potest esse meus discipulus
And whosoever doth not carry his cross and come after me cannot be my disciple.
14:27. And whoever does not bear his cross and come after me, is not able to be my disciple.
14:27. And whosoever doth not bear his cross, and come after me, cannot be my disciple.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:27: Doth not bear his cross - See on Mat 10:38 (note); Mat 16:24 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:27: doth: Luk 9:23-25; Mat 10:38, Mat 16:24-26; Mar 8:34-37, Mar 10:21, Mar 15:21; Joh 19:17; Ti2 3:12
cannot: Mat 13:21; Act 14:22; Ti2 1:12
Geneva 1599
14:27 (6) And whosoever doth not bear his cross, and come after me, cannot be my disciple.
(6) The true followers of Christ must at once build and fight, and therefore be ready and prepared to endure all types of miseries.
John Gill
14:27 Whosoever doth not bear his cross,.... All reproach, afflictions, persecutions, and death itself, cheerfully and patiently; the Ethiopic version renders it, "of his death the cross"; it signifies whatever is trying and disagreeable to flesh and blood:
and come after me; bearing his cross; as Christ himself was about to do, and which doubtless he had in view;
cannot be my disciple; he is not so in reality, nor does he deserve the name.
14:2814:28: Ո՞վ ոք ՚ի ձէնջ կամիցի շինե՛լ աշտարակ, եւ ո՛չ նախ նստեալ համարիցի՛ զծախսն՝ եթէ ունիցի բաւակա՛ն ՚ի կատարումն[1346]։ [1346] Յօրինակին պակասէր. Եւ ոչ նախ նստեալ։ Ոմանք. Համարեսցի զծախսն... առ ՚ի կատարումն։
28 Ձեզնից ո՞վ, եթէ կամենայ աշտարակ շինել, նախ նստելով չի հաշուի իր ծախսերը, թէ աւարտելու համար բաւական դրամ ունի՞,
28 Վասն զի ձեզմէ ո՞վ եթէ աշտարակ մը շինել ուզէ, առաջ չի նստիր ու հաշիւ ըներ ծախքը, ճշդելու համար թէ զանիկա լմնցնելու կարողութիւն ունի՞.
Ո՞վ ոք ի ձէնջ կամիցի շինել աշտարակ, եւ ոչ նախ նստեալ համարիցի զծախսն, եթէ ունիցի՛ բաւական ի կատարումն:

14:28: Ո՞վ ոք ՚ի ձէնջ կամիցի շինե՛լ աշտարակ, եւ ո՛չ նախ նստեալ համարիցի՛ զծախսն՝ եթէ ունիցի բաւակա՛ն ՚ի կատարումն[1346]։
[1346] Յօրինակին պակասէր. Եւ ոչ նախ նստեալ։ Ոմանք. Համարեսցի զծախսն... առ ՚ի կատարումն։
28 Ձեզնից ո՞վ, եթէ կամենայ աշտարակ շինել, նախ նստելով չի հաշուի իր ծախսերը, թէ աւարտելու համար բաւական դրամ ունի՞,
28 Վասն զի ձեզմէ ո՞վ եթէ աշտարակ մը շինել ուզէ, առաջ չի նստիր ու հաշիւ ըներ ծախքը, ճշդելու համար թէ զանիկա լմնցնելու կարողութիւն ունի՞.
zohrab-1805▾ eastern-1994▾ western am▾
14:2828: Ибо кто из вас, желая построить башню, не сядет прежде и не вычислит издержек, имеет ли он, что нужно для совершения ее,
14:28  τίς γὰρ ἐξ ὑμῶν θέλων πύργον οἰκοδομῆσαι οὐχὶ πρῶτον καθίσας ψηφίζει τὴν δαπάνην, εἰ ἔχει εἰς ἀπαρτισμόν;
14:28. τίς (What-one) γὰρ (therefore) ἐξ (out) ὑμῶν (of-ye) θέλων (determining) πύργον (to-a-tower) οἰκοδομῆσαι (to-have-house-built-unto) οὐχὶ (unto-not) πρῶτον (to-most-before) καθίσας (having-sat-down-to) ψηφίζει (it-pebbleth-to) τὴν (to-the-one) δαπάνην, (to-an-expense) εἰ (if) ἔχει (it-holdeth) εἰς (into) ἀπαρτισμόν; (to-an-adjusting-off-of?"
14:28. quis enim ex vobis volens turrem aedificare non prius sedens conputat sumptus qui necessarii sunt si habet ad perficiendumFor which of you, having a mind to build a tower, doth not first sit down and reckon the charges that are necessary, whether he have wherewithal to finish it:
28. For which of you, desiring to build a tower, doth not first sit down and count the cost, whether he have to complete it?
14:28. For who among you, wanting to build a tower, would not first sit down and determine the costs that are required, to see if he has the means to complete it?
14:28. For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have [sufficient] to finish [it]?
For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have [sufficient] to finish:

28: Ибо кто из вас, желая построить башню, не сядет прежде и не вычислит издержек, имеет ли он, что нужно для совершения ее,
14:28  τίς γὰρ ἐξ ὑμῶν θέλων πύργον οἰκοδομῆσαι οὐχὶ πρῶτον καθίσας ψηφίζει τὴν δαπάνην, εἰ ἔχει εἰς ἀπαρτισμόν;
14:28. quis enim ex vobis volens turrem aedificare non prius sedens conputat sumptus qui necessarii sunt si habet ad perficiendum
For which of you, having a mind to build a tower, doth not first sit down and reckon the charges that are necessary, whether he have wherewithal to finish it:
14:28. For who among you, wanting to build a tower, would not first sit down and determine the costs that are required, to see if he has the means to complete it?
14:28. For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have [sufficient] to finish [it]?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-30: Почему Господь признает Своими учениками только тех, кто способен на всякое самопожертвование, какого требует последование за Христом это Господь разъясняет на примере человека, который, желая построить башню, рассчитывает, конечно, свои средства, хватит ли их на это дело, чтобы не остаться в смешном положении, когда, заложив основание башни, он дальше не найдет средств на ее построение. Другой поучительный пример указывает Христос в лице царя, который если уже решает начать войну с другим царем, то только после обсуждения поторопится заключить союз с более сильным его соперником - царем. Эти оба приточные примера находятся только у одного ев. Луки. Из этих примеров Сам Христос и делает вывод (ст. 33): и при вступлении в число учеников Христа человек должен серьезно обдумать, способен ли он на самопожертвование, какого требует Христос от Своих учеников. Если он не находит в себе достаточных сил для этого, то ясно, что он может быть учеником Христа только по имени, но не в действительности. - Что имеет. Тут разумеется не только имение, деньги или семейство, но и все излюбленные мысли, взгляды, убеждения (ср. Мф V, 29-30). Сказать о необходимости пожертвовать всем своим личным на дело служения Христу было теперь как нельзя более благовременно, потому что Христос шел в Иерусалим для того, чтобы там принести высшую жертву за все человечество, и ученикам Его нужно было усвоить себе такую же готовность на самопожертвование, какою было проникнуто сердце их Господа и Учителя (XII, 49-50).
Adam Clarke: Commentary on the Bible - 1831
14:28: To build a tower - Probably this means no more than a dwelling house, on the top of which, according to the Asiatic manner, battlements were built, both to take the fresh air on, and to serve for refuge from and defense against an enemy. It was also used for prayer and meditation.
This parable represents the absurdity of those who undertook to be disciples of Christ, without considering what difficulties they were to meet with, and what strength they had to enable them to go through with the undertaking. He that will be a true disciple of Jesus Christ shall require no less than the mighty power of God to support him; as both hell and earth will unite to destroy him.
Albert Barnes: Notes on the Bible - 1834
14:28: Intending to build a tower - See Mat 21:33. A tower was a place of defense or observation, erected on high places or in vineyards, to guard against enemies. It was made "high," so as to enable one to see an enemy when he approached; and "strong," so that it could not be easily taken.
Counteth the cost - Makes a calculation how much it will cost to build it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:28: intending: Gen 11:4-9; Pro 24:27
counteth: Luk 14:33; Jos 24:19-24; Mat 8:20, Mat 10:22, Mat 20:22, Mat 20:23; Act 21:13; Th1 3:4, Th1 3:5; Pe2 1:13, Pe2 1:14
Geneva 1599
14:28 For which of you, intending to build a tower, (e) sitteth not down first, and counteth the cost, whether he have [sufficient] to finish [it]?
(e) At home, and calculates all his costs before he begins the work.
John Gill
14:28 For which of you intending to build a tower,.... Taking up a profession of Christ and his Gospel, is like building a tower; which, as a tower, must be laid on a good foundation; not on carnal descent and parentage; nor on a sober and religious education; nor on a civil, moral life and conversation; nor on a bare knowledge of Gospel truths and a flash of affection for them, and the people of God; but upon Christ the sure foundation; and on principles of grace formed by his Spirit, in their hearts: and this, like a tower, is carried very high; not by professing high things, but by living on high amidst a profession; by having the affections set on things above; and by looking down with contempt on things below; and by looking to, and pressing after, the prize of the high calling of God in Christ: the profession of some persons is very low; it arises from low principles, and proceeds on low views, aims, and ends; but where it is right, and well founded, it is like a tower, firm and steady, and is a fortress and bulwark against apostacy. Now what person acting deliberately in such a case as this, and proceeding with intention and design,
sitteth not down first, and counteth the cost, whether he have sufficient to finish it? as every wise man would, who has any thoughts of building a tower, or any other edifice: and so such that have an intention to take up a profession of religion, should sit down and well consider of it; which does not imply, that persons should delay making a profession, on whom it is incumbent; but that this should be done with thoughtfulness, care, and prudence: it should be considered on what foundation a man is going to build: whether the work of grace is truly wrought upon his soul; what be the nature and use of Gospel ordinances; with what views he takes up a profession, and submits to ordinances; what the church and minister are, he intends to walk with; and what the charge and cost of a profession; for such a work is chargeable and costly, and should be thought of and considered, whether he is able to bear it: for he will be called to self-denial; and must expect to suffer the loss of the favour of carnal relations and friends; and to be exposed to the scorn and rage of the world; a cross must be took up and bore; and great grace and strength are requisite to all this.
John Wesley
14:28 And which of you intending to build a tower - That is, and whoever of you intends to follow me, let him first seriously weigh these things.
Robert Jamieson, A. R. Fausset and David Brown
14:28 which of you, &c.--Common sense teaches men not to begin any costly work without first seeing that they have wherewithal to finish. And he who does otherwise exposes himself to general ridicule. Nor will any wise potentate enter on a war with any hostile power without first seeing to it that, despite formidable odds (two to one), he be able to stand his ground; and if he has no hope of this, he will feel that nothing remains for him but to make the best terms he can. Even so, says our Lord, "in the warfare you will each have to wage as My disciples, despise not your enemy's strength, for the odds are all against you; and you had better see to it that, despite every disadvantage, you still have wherewithal to hold out and win the day, or else not begin at all, and make the best you can in such awful circumstances." In this simple sense of the parable (STIER, ALFORD, &c., go wide of the mark here in making the enemy to be God, because of the "conditions of peace," Lk 14:32), two things are taught: (1) Better not begin (Rev_ 3:15), than begin and not finish. (2) Though the contest for salvation be on our part an awfully unequal one, the human will, in the exercise of that "faith which overcometh the world" (1Jn 5:4), and nerved by power from above, which "out of weakness makes it strong" (Heb 11:34; 1Pet 1:5), becomes heroical and will come off "more than conqueror." But without absolute surrender of self the contest is hopeless (Lk 14:33).
14:2914:29: Զի գուցէ իբրեւ արկանիցէ հիմն՝ եւ ո՛չ կարիցէ կատարել, ամենեքին որ տեսանիցեն՝ սկսանիցին ծա՛ղր առնել զնա[1347]՝ [1347] Ոմանք. Եւ ոչ կարասցէ կա՛՛... ամենեքեան որ։
29 որպէսզի, գուցէ, երբ հիմը դնի եւ չկարողանայ աւարտել, բոլոր նրանք, որ տեսնեն, չսկսեն նրան ծաղրել
29 Որ չըլլայ թէ երբ հիմը ձգէ ու չկրնայ լմնցնել, բոլոր տեսնողները սկսին զինք ծաղրել
զի գուցէ իբրեւ արկանիցէ հիմն եւ ոչ կարիցէ կատարել, ամենեքին որ տեսանիցեն, սկսանիցին ծաղր առնել զնա:

14:29: Զի գուցէ իբրեւ արկանիցէ հիմն՝ եւ ո՛չ կարիցէ կատարել, ամենեքին որ տեսանիցեն՝ սկսանիցին ծա՛ղր առնել զնա[1347]՝
[1347] Ոմանք. Եւ ոչ կարասցէ կա՛՛... ամենեքեան որ։
29 որպէսզի, գուցէ, երբ հիմը դնի եւ չկարողանայ աւարտել, բոլոր նրանք, որ տեսնեն, չսկսեն նրան ծաղրել
29 Որ չըլլայ թէ երբ հիմը ձգէ ու չկրնայ լմնցնել, բոլոր տեսնողները սկսին զինք ծաղրել
zohrab-1805▾ eastern-1994▾ western am▾
14:2929: дабы, когда положит основание и не возможет совершить, все видящие не стали смеяться над ним,
14:29  ἵνα μήποτε θέντος αὐτοῦ θεμέλιον καὶ μὴ ἰσχύοντος ἐκτελέσαι πάντες οἱ θεωροῦντες ἄρξωνται αὐτῶ ἐμπαίζειν
14:29. ἵνα (So) μή (lest) ποτε (whither-also) θέντος (of-having-had-placed) αὐτοῦ (of-it) θεμέλιον (to-foundationed-belonged) καὶ (and) μὴ (lest) ἰσχύοντος (of-force-holding) ἐκτελέσαι (to-have-finished-out-unto) πάντες ( all ) οἱ (the-ones) θεωροῦντες ( surveiling-unto ) ἄρξωνται ( they-might-have-firsted ) αὐτῷ (unto-it) ἐμπαίζειν (to-child-in-to,"
14:29. ne posteaquam posuerit fundamentum et non potuerit perficere omnes qui vident incipiant inludere eiLest, after he hath laid the foundation and is not able to finish it, all that see it begin to mock him,
29. Lest haply, when he hath laid a foundation, and is not able to finish, all that behold begin to mock him,
14:29. Otherwise, after he will have laid the foundation and not been able to finish it, everyone who sees it may begin to mock him,
14:29. Lest haply, after he hath laid the foundation, and is not able to finish [it], all that behold [it] begin to mock him,
Lest haply, after he hath laid the foundation, and is not able to finish [it], all that behold [it] begin to mock him:

29: дабы, когда положит основание и не возможет совершить, все видящие не стали смеяться над ним,
14:29  ἵνα μήποτε θέντος αὐτοῦ θεμέλιον καὶ μὴ ἰσχύοντος ἐκτελέσαι πάντες οἱ θεωροῦντες ἄρξωνται αὐτῶ ἐμπαίζειν
14:29. ne posteaquam posuerit fundamentum et non potuerit perficere omnes qui vident incipiant inludere ei
Lest, after he hath laid the foundation and is not able to finish it, all that see it begin to mock him,
14:29. Otherwise, after he will have laid the foundation and not been able to finish it, everyone who sees it may begin to mock him,
14:29. Lest haply, after he hath laid the foundation, and is not able to finish [it], all that behold [it] begin to mock him,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:29: Haply - Perhaps.
To mock him - To ridicule him. To laugh at him.
John Gill
14:29 Lest haply after he hath laid the foundation,.... Has begun to build, has taken up a profession, has submitted to ordinances, and got into a church state:
and is not able to finish it; a foundation may be laid, and the building may never be finished, because the foundation is not laid right; was it, it would continue, and the building go on, and at last be finished; though no man is able to finish it of himself, yet those hands which have laid the foundation, will raise up the superstructure, and complete the whole building, through the power and efficacy of divine grace: but where there is a beginning, and which at first looks well, and there is no progress, but the work is dropped and left unfinished,
all that behold it, begin to mock; as follows;
14:3014:30: եւ ասել. թէ ա՛յս այր սկսաւ շինել՝ եւ ո՛չ կարաց կատարել[1348]։ [1348] Ոմանք. Եթէ այրս այս սկ՛՛։
30 եւ ասել, թէ՝ “Այս մարդը սկսեց կառուցել եւ չկարողացաւ աւարտել”:
30 Եւ ըսել թէ ‘Այս մարդը սկսաւ շինել ու չկրցաւ լմնցնել’։
եւ ասել թէ` Այս այր սկսաւ շինել, եւ ոչ կարաց կատարել:

14:30: եւ ասել. թէ ա՛յս այր սկսաւ շինել՝ եւ ո՛չ կարաց կատարել[1348]։
[1348] Ոմանք. Եթէ այրս այս սկ՛՛։
30 եւ ասել, թէ՝ “Այս մարդը սկսեց կառուցել եւ չկարողացաւ աւարտել”:
30 Եւ ըսել թէ ‘Այս մարդը սկսաւ շինել ու չկրցաւ լմնցնել’։
zohrab-1805▾ eastern-1994▾ western am▾
14:3030: говоря: этот человек начал строить и не мог окончить?
14:30  λέγοντες ὅτι οὖτος ὁ ἄνθρωπος ἤρξατο οἰκοδομεῖν καὶ οὐκ ἴσχυσεν ἐκτελέσαι.
14:30. λέγοντες ( forthing ) ὅτι (to-which-a-one,"Οὗτος (The-one-this) ὁ (the-one) ἄνθρωπος (a-mankind) ἤρξατο ( it-firsted ) οἰκοδομεῖν (to-house-build-unto) καὶ (and) οὐκ (not) ἴσχυσεν (it-force-held) ἐκτελέσαι. (to-have-finished-out-unto)
14:30. dicentes quia hic homo coepit aedificare et non potuit consummareSaying: This man began to build and was not able to finish.
30. saying, This man began to build, and was not able to finish.
14:30. saying: ‘This man began to build what he was not able to finish.’
14:30. Saying, This man began to build, and was not able to finish.
Saying, This man began to build, and was not able to finish:

30: говоря: этот человек начал строить и не мог окончить?
14:30  λέγοντες ὅτι οὖτος ὁ ἄνθρωπος ἤρξατο οἰκοδομεῖν καὶ οὐκ ἴσχυσεν ἐκτελέσαι.
14:30. dicentes quia hic homo coepit aedificare et non potuit consummare
Saying: This man began to build and was not able to finish.
14:30. saying: ‘This man began to build what he was not able to finish.’
14:30. Saying, This man began to build, and was not able to finish.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:30: Mat 7:27, Mat 27:3-8; Act 1:18, Act 1:19; Co1 3:11-14; Heb 6:4-8, Heb 6:11, Heb 10:38; Pe2 2:19-22; Jo2 1:8
John Gill
14:30 Saying, this man began to build,.... He set out well, he promised great things, and made a considerable bluster and stir, as if he would carry things at once to a very high pitch:
and was not able to finish; it was all noise and talk, and nothing else: falling off from a profession of religion, exposes men to contempt and scorn; such are not only cast out of churches with disgrace, but are despised by men, by wicked men; and are a reproach, a proverb, and a taunt in all places; and even are mocked by devils too.
14:3114:31: Կամ ո՞ր թագաւոր՝ երթեալ տայցէ պատերազմ ընդ այլո՛ւմ թագաւորի. եւ ո՛չ նստեալ նախ խորհիցի, եթէ կարօ՞ղ իցէ տասն հազարաւ զդէ՛մ ունել զայնորիկ որ գայցէ ՚ի վերայ նորա քսա՛ն հազարաւ[1349]։ [1349] Ոմանք. Երթեալ տացէ... եւ ոչ նախ նստեալ։
31 Կամ ո՞ր թագաւորը, եթէ գնայ պատերազմելու մի այլ թագաւորի դէմ, նախ չի նստի եւ խորհի, թէ տասը հազարով կը կարողանա՞յ դիմադրել նրան, որ իր վրայ քսան հազարով է գալիս:
31 Կամ թէ ո՞ր թագաւորը ուրիշ թագաւորի մը հետ պատերազմելու երթալէ առաջ չի նստիր ու խորհիր, թէ արդեօք տասը հազարով կրնա՞յ դէմ կենալ անոր՝ որ քսան հազարով իր վրայ կու գայ։
Կամ ո՞ր թագաւոր երթեալ տայցէ պատերազմ ընդ այլում թագաւորի, եւ ոչ նստեալ նախ խորհիցի, եթէ կարո՛ղ իցէ տասն հազարաւ զդէմ ունել զայնորիկ որ գայցէ ի վերայ նորա քսան հազարաւ:

14:31: Կամ ո՞ր թագաւոր՝ երթեալ տայցէ պատերազմ ընդ այլո՛ւմ թագաւորի. եւ ո՛չ նստեալ նախ խորհիցի, եթէ կարօ՞ղ իցէ տասն հազարաւ զդէ՛մ ունել զայնորիկ որ գայցէ ՚ի վերայ նորա քսա՛ն հազարաւ[1349]։
[1349] Ոմանք. Երթեալ տացէ... եւ ոչ նախ նստեալ։
31 Կամ ո՞ր թագաւորը, եթէ գնայ պատերազմելու մի այլ թագաւորի դէմ, նախ չի նստի եւ խորհի, թէ տասը հազարով կը կարողանա՞յ դիմադրել նրան, որ իր վրայ քսան հազարով է գալիս:
31 Կամ թէ ո՞ր թագաւորը ուրիշ թագաւորի մը հետ պատերազմելու երթալէ առաջ չի նստիր ու խորհիր, թէ արդեօք տասը հազարով կրնա՞յ դէմ կենալ անոր՝ որ քսան հազարով իր վրայ կու գայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:3131: Или какой царь, идя на войну против другого царя, не сядет и не посоветуется прежде, силен ли он с десятью тысячами противостать идущему на него с двадцатью тысячами?
14:31  ἢ τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλεῖ συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον βουλεύσεται εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντῆσαι τῶ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾽ αὐτόν;
14:31. ἢ (or) τίς (what-one) βασιλεὺς (a-ruler-of) πορευόμενος ( traversing-of ) ἑτέρῳ (unto-different) βασιλεῖ (unto-a-ruler-of) συνβαλεῖν (to-have-had-casted-together) εἰς (into) πόλεμον (to-a-war) οὐχὶ (unto-not) καθίσας (having-sat-down-to) πρῶτον (to-most-before) βουλεύσεται ( it-shall-purpose-of ) εἰ (if) δυνατός (able) ἐστιν (it-be) ἐν (in) δέκα (unto-ten) χιλιάσιν (unto-thousands) ὑπαντῆσαι (to-have-under-ever-a-oned-unto) τῷ (unto-the-one) μετὰ (with) εἴκοσι (of-twenty) χιλιάδων (of-thousands) ἐρχομένῳ ( unto-coming ) ἐπ' (upon) αὐτόν; (to-it?"
14:31. aut qui rex iturus committere bellum adversus alium regem non sedens prius cogitat si possit cum decem milibus occurrere ei qui cum viginti milibus venit ad seOr, what king, about to go to make war against another king, doth not first sit down and think whether he be able, with ten thousand, to meet him that, with twenty thousand, cometh against him?
31. Or what king, as he goeth to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him that cometh against him with twenty thousand?
14:31. Or, what king, advancing to engage in war against another king, would not first sit down and consider whether he may be able, with ten thousand, to meet one who comes against him with twenty thousand?
14:31. Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?
Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand:

31: Или какой царь, идя на войну против другого царя, не сядет и не посоветуется прежде, силен ли он с десятью тысячами противостать идущему на него с двадцатью тысячами?
14:31  ἢ τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλεῖ συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον βουλεύσεται εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντῆσαι τῶ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾽ αὐτόν;
14:31. aut qui rex iturus committere bellum adversus alium regem non sedens prius cogitat si possit cum decem milibus occurrere ei qui cum viginti milibus venit ad se
Or, what king, about to go to make war against another king, doth not first sit down and think whether he be able, with ten thousand, to meet him that, with twenty thousand, cometh against him?
14:31. Or, what king, advancing to engage in war against another king, would not first sit down and consider whether he may be able, with ten thousand, to meet one who comes against him with twenty thousand?
14:31. Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:31: With ten thousand to meet ... - Whether he will be able, with the forces which he "has," to meet his enemy. Christ here perhaps intends to denote that the enemies which we have to encounter in following him are many and strong, and that "our" strength is comparatively feeble. "To meet him." To contend with him. To gain a victory over him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:31: Kg1 20:11; Kg2 18:20-22; Pro 20:18, Pro 25:8
John Gill
14:31 Or what king going to make war against another king,.... Our Lord illustrates the same thing, the business of a profession, by another similitude, or parable; taking up a profession of religion, is like to two kings engaging in a war. The king on the one side, is the Christian professor; true believers are kings, they have the apparel of kings, the royal robe of Christ's righteousness; they live like kings, at the table of the King of kings; have the attendance of kings, angels ministering unto them; have crowns and thrones as kings have, and greater than theirs; and have a kingdom of grace now, and are heirs of the kingdom of glory. The king on the other side, is the devil; who is the king and prince of the rest of the devils, and over the men of the world; a kingdom is ascribed to him, which is a kingdom of darkness; and he is said to be a great king, and is represented as proud, cruel, and tyrannical: now the Christian professor's life is a warfare; he is engaged with many enemies; the corruptions of his own heart within, and the world without; and especially Satan, who is to be resisted, and by no means to be yielded to, though there is a great inequality between them: and therefore what man that engages in such a warfare,
sitteth not down first, and consulteth whether he be able with ten thousand, to meet him that cometh against him with twenty thousand? and such a difference there is between the Christian professor and the devil; the one is flesh and blood, the other a spirit; the one is raw and undisciplined, the other a veteran soldier; the one a stripling, and the other the strong man armed: their numbers are unequal; the people of Christ are few, and their force and strength in themselves small; and they have a large number of devils, and of the men of the world, and of the lusts of their own hearts, to grapple with; wherefore it is necessary to sit down and consult, not with flesh and blood, but with other Christians; and chiefly, and above all, with God himself; what will be the charges of this warfare; the hardships to be endured; in whose name and strength they are to engage; what weapons to take, and how to use them; and how to get knowledge of the designs, methods, and strength of the enemy, and take every advantage of him.
John Wesley
14:31 Another king - Does this mean, the prince of this world? Certainly he has greater numbers on his side. How numerous are his children and servants!
14:3214:32: Ապա թէ ոչ՝ մինչդեռ հեռագո՛յն իցէ, հրեշտակութիւն՛ առաքեալ՝ աղաչեսցէ՛ ՚ի խաղաղութիւն։
32 Ապա թէ ոչ, մինչ սա դեռ հեռու է, պատգամաւորութիւն ուղարկելով՝ խաղաղութիւն կը խնդրի:
32 Եթէ չի կրնար՝ քանի դեռ անիկա հեռու է, դեսպան ղրկելով խաղաղութիւն կը խնդրէ։
Ապա թէ ոչ, մինչդեռ հեռագոյն իցէ, հրեշտակութիւն առաքեալ աղաչեսցէ ի խաղաղութիւն:

14:32: Ապա թէ ոչ՝ մինչդեռ հեռագո՛յն իցէ, հրեշտակութիւն՛ առաքեալ՝ աղաչեսցէ՛ ՚ի խաղաղութիւն։
32 Ապա թէ ոչ, մինչ սա դեռ հեռու է, պատգամաւորութիւն ուղարկելով՝ խաղաղութիւն կը խնդրի:
32 Եթէ չի կրնար՝ քանի դեռ անիկա հեռու է, դեսպան ղրկելով խաղաղութիւն կը խնդրէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:3232: Иначе, пока тот еще далеко, он пошлет к нему посольство просить о мире.
14:32  εἰ δὲ μή γε, ἔτι αὐτοῦ πόρρω ὄντος πρεσβείαν ἀποστείλας ἐρωτᾷ τὰ πρὸς εἰρήνην.
14:32. εἰ (If) δὲ (moreover) μήγε, (lest-too,"ἔτι (if-to-a-one) αὐτοῦ (of-it) πόρρω (far-unto-which) ὄντος (of-being,"πρεσβείαν (to-an-eldering-of) ἀποστείλας (having-set-off) ἐρωτᾷ (it-entreateth-unto) πρὸς (toward) εἰρήνην. (to-a-peace)
14:32. alioquin adhuc illo longe agente legationem mittens rogat ea quae pacis suntOr else, while the other is yet afar off, sending an embassy, he desireth conditions of peace.
32. Or else, while the other is yet a great way off, he sendeth an ambassage, and asketh conditions of peace.
14:32. If not, then while the other is still far away, sending a delegation, he would ask him for terms of peace.
14:32. Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.
Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace:

32: Иначе, пока тот еще далеко, он пошлет к нему посольство просить о мире.
14:32  εἰ δὲ μή γε, ἔτι αὐτοῦ πόρρω ὄντος πρεσβείαν ἀποστείλας ἐρωτᾷ τὰ πρὸς εἰρήνην.
14:32. alioquin adhuc illo longe agente legationem mittens rogat ea quae pacis sunt
Or else, while the other is yet afar off, sending an embassy, he desireth conditions of peace.
32. Or else, while the other is yet a great way off, he sendeth an ambassage, and asketh conditions of peace.
14:32. If not, then while the other is still far away, sending a delegation, he would ask him for terms of peace.
14:32. Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:32: Or else - If he is not able. If he is satisfied that he would be defeated.
An ambassage - Persons to treat with an enemy and propose terms of peace. These expressions are not to be improperly pressed in order to obtain from them a spiritual signification. The general scope of the parable is to be learned from the connection, and may be thus expressed:
1. Every man who becomes a follower of Jesus should calmly and deliberately look at all the consequences of such an act and be prepared to meet them.
2. Men in other things act with prudence and forethought. They do not begin to build without a reasonable prospect of being able to finish. They do not go to war when there is every prospect that they will be defeated.
3. Religion is a work of soberness, of thought, of calm and fixed purpose, and no man can properly enter on it who does not resolve by the grace of God to fulfil all its requirements and make it the business of his life.
4. We are to expect difficulties in religion. It will cost us the mortification of our sins, and a life of self-denial, and a conflict with our lusts, and the enmity and ridicule of the world. Perhaps it may cost us our reputation, or possibly our lives and liberties, and all that is dear to us; but we must cheerfully undertake all this, and be prepared for it all.
5. If we do not deliberately resolve to leave all things, to suffer all things that may be laid on us, and to persevere to the end of our days in the service of Christ, we cannot be his disciples. No man can be a Christian who, when he makes a profession, is resolved after a while to turn back to the world; nor can he be a true Christian if he "expects that he will" turn back. If he comes not with a "full" purpose "always" to be a Christian; if he means not to persevere, by the grace of God, through all hazards, and trials, and temptations; if he is not willing to bear his cross, and meet contempt, and poverty, and pain, and death, without turning back, he "cannot" be a disciple of the Lord Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:32: and desireth: Luk 12:58; Kg1 20:31-34; Kg2 10:4, Kg2 10:5; Job 40:9; Mat 5:25; Act 12:20; Jam 4:6-10
John Gill
14:32 Or else, while the other is a great way off,.... Upon his march, with resolution to come up and give battle, though as yet at a distance:
he sendeth an ambassage; or men, with an embassy to him:
and desireth conditions of peace; greatly to his disadvantage and reproach: so to give out, and leave off fighting with sin, Satan, and the world, and make peace with them, is shameful and scandalous; but on the other hand, such who have engaged in this war, should pursue it with rigour and courage; considering that God is on their side; that Christ is the captain of their salvation; that the Spirit of God that is in them, is greater than he that is in the world; that angels encamp around them; that it is a good cause they are engaged in; that they have good weapons, the whole armour of God provided for them; are sure of victory, and shall at last enjoy the crown of life, righteousness and glory.
14:3314:33: Արդ՝ ա՛յսպէս ամենայն ոք ՚ի ձէնջ, որ ո՛չ հրաժարեսցէ յամենայն ընչից իւրոց, ո՛չ կարէ իմ աշակերտ լինել։
33 Արդ, այսպէս էլ՝ ձեզնից ով որ իր ամբողջ ունեցուածքից չհրաժարուի, չի կարող իմ աշակերտը լինել»:
33 Ահա այսպէս ալ ձեր մէջէն ամէն մէկը եթէ իր բոլոր ստացուածքէն ետ չկենայ, չի կրնար իմ աշակերտս ըլլալ»։
Արդ այսպէս ամենայն ոք ի ձէնջ որ ոչ հրաժարեսցէ յամենայն ընչից իւրոց, ոչ կարէ իմ աշակերտ լինել:

14:33: Արդ՝ ա՛յսպէս ամենայն ոք ՚ի ձէնջ, որ ո՛չ հրաժարեսցէ յամենայն ընչից իւրոց, ո՛չ կարէ իմ աշակերտ լինել։
33 Արդ, այսպէս էլ՝ ձեզնից ով որ իր ամբողջ ունեցուածքից չհրաժարուի, չի կարող իմ աշակերտը լինել»:
33 Ահա այսպէս ալ ձեր մէջէն ամէն մէկը եթէ իր բոլոր ստացուածքէն ետ չկենայ, չի կրնար իմ աշակերտս ըլլալ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:3333: Так всякий из вас, кто не отрешится от всего, что имеет, не может быть Моим учеником.
14:33  οὕτως οὗν πᾶς ἐξ ὑμῶν ὃς οὐκ ἀποτάσσεται πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν οὐ δύναται εἶναί μου μαθητής.
14:33. οὕτως (Unto-the-one-this) οὖν (accordingly) πᾶς (all) ἐξ (out) ὑμῶν (of-ye) ὃς (which) οὐκ (not) ἀποτάσσεται ( it-arrangeth-off ) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) ἑαυτοῦ (of-self) ὑπάρχουσιν ( unto-firsting-under ) οὐ (not) δύναται ( it-ableth ) εἶναί (to-be) μου (of-me) μαθητής. (a-learner)
14:33. sic ergo omnis ex vobis qui non renuntiat omnibus quae possidet non potest meus esse discipulusSo likewise every one of you that doth not renounce all that he possesseth cannot be my disciple.
33. So therefore whosoever he be of you that renounceth not all that he hath, he cannot be my disciple.
14:33. Therefore, everyone of you who does not renounce all that he possesses is not able to be my disciple.
14:33. So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.
So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple:

33: Так всякий из вас, кто не отрешится от всего, что имеет, не может быть Моим учеником.
14:33  οὕτως οὗν πᾶς ἐξ ὑμῶν ὃς οὐκ ἀποτάσσεται πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν οὐ δύναται εἶναί μου μαθητής.
14:33. sic ergo omnis ex vobis qui non renuntiat omnibus quae possidet non potest meus esse discipulus
So likewise every one of you that doth not renounce all that he possesseth cannot be my disciple.
14:33. Therefore, everyone of you who does not renounce all that he possesses is not able to be my disciple.
14:33. So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:33: Whosoever he be of you - This seems to be addressed particularly to those who were then, and who were to be, preachers of his Gospel; and who were to travel over all countries, publishing salvation to a lost world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:33: Luk 14:26, Luk 5:11, Luk 5:28, Luk 18:22, Luk 18:23, Luk 18:28-30; Act 5:1-5, Act 8:19-22; Phi 3:7, Phi 3:8; Ti2 4:10; Jo1 2:15, Jo1 2:16
John Gill
14:33 So likewise whosoever he be of you,.... Let him be ever so forward to follow me, to make a profession of me and of my Gospel, and to become a disciple of mine:
that forsaketh not all that he hath; when called to it, relations, friends, possessions, estates, and what not, which is an explanation of Lk 14:26
he cannot be my disciple; he is not in fact one, and is not worthy to be called one.
John Wesley
14:33 So - Like this man, who, being afraid to face his enemy, sends to make peace with him, every one who forsaketh not all that he hath - By withdrawing his affections from all the creatures; By enjoying them only in and for God, only in such a measure and manner as leads to him; By hating them all, in the sense above mentioned, cannot be my disciple - But will surely desist from building that tower, neither can he persevere in fighting the good fight of faith.
14:3414:34: Բարւո՛ք է աղ. ապա թէ ա՛ղն անհամեսցի, ի՞ւ համեմեսցի[1350]։ [1350] Ոմանք. Ապա եթէ աղն։
34 «Աղը լաւ բան է, բայց եթէ աղն էլ անհամանայ, ինչո՞վ այն պիտի համեմուի:
34 «Աղը աղէկ բան է. բայց եթէ իր համը կորսնցնէ, ինչո՞վ պիտի համովնայ։
Բարւոք է աղ. ապա թէ աղն անհամեսցի, ի՞ւ համեմեսցի:

14:34: Բարւո՛ք է աղ. ապա թէ ա՛ղն անհամեսցի, ի՞ւ համեմեսցի[1350]։
[1350] Ոմանք. Ապա եթէ աղն։
34 «Աղը լաւ բան է, բայց եթէ աղն էլ անհամանայ, ինչո՞վ այն պիտի համեմուի:
34 «Աղը աղէկ բան է. բայց եթէ իր համը կորսնցնէ, ինչո՞վ պիտի համովնայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:3434: Соль--добрая вещь; но если соль потеряет силу, чем исправить ее?
14:34  καλὸν οὗν τὸ ἅλας· ἐὰν δὲ καὶ τὸ ἅλας μωρανθῇ, ἐν τίνι ἀρτυθήσεται;
14:34. Καλὸν (Seemly) οὖν (accordingly) τὸ (the-one) ἅλας: (a-saltiness) ἐὰν (If-ever) δὲ (moreover) καὶ (and) τὸ (the-one) ἅλας (a-saltiness) μωρανθῇ, (it-might-have-been-dulled,"ἐν (in) τίνι (unto-what-one) ἀρτυθήσεται; (it-shall-be-adjusted?"
14:34. bonum est sal si autem sal quoque evanuerit in quo condieturSalt is good. But if the salt shall lose its savour, wherewith shall it be seasoned?
34. Salt therefore is good: but if even the salt have lost its savour, wherewith shall it be seasoned?
14:34. Salt is good. But if the salt has lost its flavor, with what will it be seasoned?
14:34. Salt [is] good: but if the salt have lost his savour, wherewith shall it be seasoned?
Salt [is] good: but if the salt have lost his savour, wherewith shall it be seasoned:

34: Соль--добрая вещь; но если соль потеряет силу, чем исправить ее?
14:34  καλὸν οὗν τὸ ἅλας· ἐὰν δὲ καὶ τὸ ἅλας μωρανθῇ, ἐν τίνι ἀρτυθήσεται;
14:34. bonum est sal si autem sal quoque evanuerit in quo condietur
Salt is good. But if the salt shall lose its savour, wherewith shall it be seasoned?
34. Salt therefore is good: but if even the salt have lost its savour, wherewith shall it be seasoned?
14:34. Salt is good. But if the salt has lost its flavor, with what will it be seasoned?
14:34. Salt [is] good: but if the salt have lost his savour, wherewith shall it be seasoned?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-35: Смысл этого приточного изречения такой: как соль нужна только до тех пор, пока она сохраняет свою соленость, так и ученик до тех пор остается учеником Христовым, пока не утратил главного свойства, которое характеризуют ученика Христова - именно способность на самопожертвование. Чем будет возможно возгреть в учениках решимость на самопожертвование, если они утратят ее? Нечем, - подобно тому как нечем вернуть соли ее утраченную соленость. - Но если соль... точнее: но если даже и соль (ean de to alaV) потеряет силу, а этого - такова мысль приведенного выражения - однако нельзя ожидать в силу самой ее природы (ср. Мф V, 13: и Мк IX, 50).
Adam Clarke: Commentary on the Bible - 1831
14:34: Salt is good - See on Mat 5:13 (note), and Mar 9:50 (note).
On the subject referred to this place from Luk 14:23, Compel them to come in, which has been adduced to favor religious persecution, I find the following sensible and just observations in Dr. Dodd's notes.
"1st. Persecution for conscience' sake, that is, inflicting penalty upon men merely for their religious principles or worship, is plainly founded on a supposition that one man has a right to judge for another in matters of religion, which is manifestly absurd, and has been fully proved to be so by many excellent writers of our Church.
"2nd. Persecution is most evidently inconsistent with that fundamental principle of morality, that we should do to others as we could reasonably wish they should do to us; a rule which carries its own demonstration with it, and was intended to take off that bias of self-love which would divert us from the straight line of equity, and render us partial judges betwixt our neighbors and ourselves. I would ask the advocate of wholesome severities, how he would relish his own arguments if turned upon himself? What if he were to go abroad into the world among Papists, if he be a Protestant; among Mohammedans if he be a Christian? Supposing he were to behave like an honest man, a good neighbor, a peaceable subject, avoiding every injury, and taking all opportunities to serve and oblige those about him; would he think that, merely because he refused to follow his neighbors to their altars or their mosques, he should be seized and imprisoned, his goods confiscated, his person condemned to tortures or death? Undoubtedly he would complain of this as a very great hardship, and soon see the absurdity and injustice of such a treatment when it fell upon him, and when such measure as he would mete to others was measured to him again.
"3rd. Persecution is absurd, as being by no means calculated to answer the end which its patrons profess to intend by it; namely, the glory of God, and the salvation of men. Now, if it does any good to men at all, it must be by making them truly religious; but religion is not a mere name or a ceremony. True religion imports an entire change of the heart, and it must be founded in the inward conviction of the mind, or it is impossible it should be, what yet it must be, a reasonable service. Let it only be considered what violence and persecution can do towards producing such an inward conviction. A man might as reasonably expect to bind an immaterial spirit with a cord, or to beat down a wall with an argument, as to convince the understanding by threats and tortures. Persecution is much more likely to make men hypocrites than sincere converts. They may perhaps, if they have not a firm and heroic courage, change their profession while they retain their sentiments; and, supposing them before to be unwarily in the wrong, they may learn to add falsehood and villany to error. How glorious a prize! especially when one considers at what an expense it is gained. But,
"4th. Persecution tends to produce much mischief and confusion in the world. It is mischievous to those on whom it falls; and in its consequences so mischievous to others, that one would wonder any wise princes should ever have admitted it into their dominions, or that they should not have immediately banished it thence; for, even where it succeeds so far as to produce a change in men's forms of worship, it generally makes them no more than hypocritical professors of what they do not believe, which must undoubtedly debauch their characters; so that, having been villains in one respect, it is very probable that they will be so in another, and, having brought deceit and falsehood into their religion, that they will easily bring it into their conversation and commerce. This will be the effect of persecution where it is yielded to; and where it is opposed (as it must often be by upright and conscientious men, who have the greater claim upon the protection and favor of government) the mischievous consequences of its fury will be more flagrant and shocking. Nay, perhaps, where there is no true religion, a native sense of honor in a generous mind may stimulate it to endure some hardships for the cause of truth. 'Obstinacy,' as one well observes, 'may rise as the understanding is oppressed, and continue its opposition for a while, merely to avenge the cause of its injured liberty.'
"Nay, 5th. The cause of truth itself must, humanly speaking, be not only obstructed, but destroyed, should persecuting principles universally prevail. For, even upon the supposition that in some countries it might tend to promote and establish the purity of the Gospel, yet it must surely be a great impediment to its progress. What wise heathen or Mohammedan prince would ever admit Christian preachers into his dominions, if he knew it was a principle of their religion that as soon as the majority of the people were converted by arguments, the rest, and himself with them, if he continued obstinate, must be proselyted or extirpated by fire and sword? If it be, as the advocates for persecution have generally supposed, a dictate of the law of nature to propagate the true religion by the sword; then certainly a Mohammedan or an idolater, with the same notions, supposing him to have truth on his side, must think himself obliged in conscience to arm his powers for the extirpation of Christianity; and thus a holy war must cover the face of the whole earth, in which nothing but a miracle could render Christians successful against so vast a disproportion in numbers. Now, it seems hard to believe that to be a truth which would naturally lead to the extirpation of truth in the world; or that a Divine religion should carry in its own bowels the principle of its own destruction.
"But, 6th. This point is clearly determined by the lip of truth itself; and persecution is so far from being encouraged by the Gospel, that it is most directly contrary to many of its precepts, and indeed to its whole genius. It is condemned by the example of Christ, who went about doing good; who came not to destroy men's lives, but to save them; who waived the exercise of his miraculous power against his enemies, even when they most unjustly and cruelly assaulted him, and never exerted it to the corporal punishment, even of those who had most justly deserved it. And his doctrine also, as well as his example, has taught us to be harmless as doves; to love our enemies; to do good to them that hate us; and pray for them that despitefully use and persecute us."
From all this we may learn that the Church which tolerates, encourages, and practises persecution, under the pretense of concern for the purity of the faith, and zeal for God's glory, is not the Church of Christ; and that no man can be of such a Church without endangering his salvation. Let it ever be the glory of the Protestant Church, and especially of the Church of England, that it discountenances and abhors all persecution on a religious account; and that it has diffused the same benign temper through that State with which it is associated.
Albert Barnes: Notes on the Bible - 1834
14:34: See the Mat 5:13 note; Mar 9:49-50 notes.
Salt is good - It is useful. It is good to preserve life and health, and to keep from putrefaction.
His savour - Its saltness. It becomes tasteless or insipid.
Be seasoned - Be salted again.
Fit for the land - Rather, it is not fit "for land," that is, it will not bear fruit of itself. You cannot sow or plant on it.
Nor for the dunghill - It is not good for manure. It will not enrich the land,
Cast it out - They throw it away as useless.
He that hath ears ... - See Mat 11:15. You are to understand that he that has not grace in his heart; who merely makes a profession of religion, and who sustains the same relation to true piety that this insipid and useless mass does to good salt, is useless in the church, and will be rejected. "Real" piety, true religion, is of vast value in the world. It keeps it pure, and saves it from corruption, as salt does meat; but a mere "profession" of religion is fit for nothing. It does no good. It is a mere encumbrance, and all such professors are fit only to be cast out and rejected. All such "must" be rejected by the Son of God, and cast into a world of wretchedness and despair. Compare Mat 7:22-23; Mat 8:12; Mat 23:30; Mat 25:30; Rev 3:16; Job 8:13; Job 36:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:34: Salt: Common salt, or muriate of soda, consists of soda in combination with muriatic acid, and is for the most part an artificial preparation from sea water, though found in some countries in a solid and massive state. See particularly Lev 2:13.
but: Mat 5:13; Mar 9:49, Mar 9:50; Col 4:6; Heb 2:4-8
Geneva 1599
14:34 (7) Salt [is] good: but if the salt have lost his savour, wherewith shall it be seasoned?
(7) The disciples of Christ must be wise, both for themselves and for others: otherwise they become the most foolish of all.
John Gill
14:34 Salt is good,.... See Gill on Mt 5:13, Mk 10:50.
John Wesley
14:34 Salt - Every Christian, but more eminently every minister. Mt 5:13; Mk 9:50.
Robert Jamieson, A. R. Fausset and David Brown
14:34 Salt, &c.--(See on Mt 5:13-16; and Mk 9:50).
14:3514:35: Ո՛չ յերկիր՝ եւ ո՛չ յաղբ է՛ պիտանացու, այլ ընկենո՛ւլ զնա արտաքս։ Որ ունիցի ականջս լսելոյ՝ լուիցէ։
35 Ո՛չ հողի համար է պիտանի եւ ո՛չ էլ՝ պարարտանիւթի, այլ՝ դուրս թափելու: Ով որ ականջ ունի լսելու, թող լսի»:
35 Ո՛չ հողի ու ո՛չ թրիքի տեղ օգտակար կ’ըլլայ, հապա զանիկա դուրս կը նետեն։ Ան որ լսելու ականջ ունի՝ թող լսէ»։
Ոչ յերկիր եւ ոչ յաղբ է պիտանացու, այլ ընկենուլ զնա արտաքս: Որ ունիցի ականջս լսելոյ` լուիցէ:

14:35: Ո՛չ յերկիր՝ եւ ո՛չ յաղբ է՛ պիտանացու, այլ ընկենո՛ւլ զնա արտաքս։ Որ ունիցի ականջս լսելոյ՝ լուիցէ։
35 Ո՛չ հողի համար է պիտանի եւ ո՛չ էլ՝ պարարտանիւթի, այլ՝ դուրս թափելու: Ով որ ականջ ունի լսելու, թող լսի»:
35 Ո՛չ հողի ու ո՛չ թրիքի տեղ օգտակար կ’ըլլայ, հապա զանիկա դուրս կը նետեն։ Ան որ լսելու ականջ ունի՝ թող լսէ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:3535: ни в землю, ни в навоз не годится; вон выбрасывают ее. Кто имеет уши слышать, да слышит!
14:35  οὔτε εἰς γῆν οὔτε εἰς κοπρίαν εὔθετόν ἐστιν· ἔξω βάλλουσιν αὐτό. ὁ ἔχων ὦτα ἀκούειν ἀκουέτω.
14:35. οὔτε (Not-also) εἰς (into) γῆν (to-a-soil) οὔτε (not-also) εἰς (into) κοπρίαν (to-a-manuring-unto) εὔθετόν (goodly-placed) ἐστιν: (it-be) ἔξω (out-unto-which) βάλλουσιν (they-casteth) αὐτό. (to-it) Ὁ (The-one) ἔχων (holding) ὦτα (to-ears) ἀκούειν (to-hear) ἀκουέτω. (it-should-hear)
14:35. neque in terram neque in sterquilinium utile est sed foras mittetur qui habet aures audiendi audiatIt is neither profitable for the land nor for the dunghill: but shall be cast out. He that hath ears to hear, let him hear.
35. It is fit neither for the land nor for the dunghill: cast it out. He that hath ears to hear, let him hear.
14:35. It is useful neither in soil, nor in manure, so instead, it shall be thrown away. Whoever has ears to hear, let him hear.”
14:35. It is neither fit for the land, nor yet for the dunghill; [but] men cast it out. He that hath ears to hear, let him hear.
It is neither fit for the land, nor yet for the dunghill; [but] men cast it out. He that hath ears to hear, let him hear:

35: ни в землю, ни в навоз не годится; вон выбрасывают ее. Кто имеет уши слышать, да слышит!
14:35  οὔτε εἰς γῆν οὔτε εἰς κοπρίαν εὔθετόν ἐστιν· ἔξω βάλλουσιν αὐτό. ὁ ἔχων ὦτα ἀκούειν ἀκουέτω.
14:35. neque in terram neque in sterquilinium utile est sed foras mittetur qui habet aures audiendi audiat
It is neither profitable for the land nor for the dunghill: but shall be cast out. He that hath ears to hear, let him hear.
14:35. It is useful neither in soil, nor in manure, so instead, it shall be thrown away. Whoever has ears to hear, let him hear.”
14:35. It is neither fit for the land, nor yet for the dunghill; [but] men cast it out. He that hath ears to hear, let him hear.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:35: but: Joh 15:6
He: Luk 8:8, Luk 9:44; Mat 11:15, Mat 13:9; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29
John Gill
14:35 It is neither fit for the land,.... For the manuring of it, when it has lost its savour and spirit; otherwise it makes land fruitful, if too much is not used, and especially fixed salts have this use; though Pliny says (o),
"every place in which salt is found, it is barren and brings forth nothing.''
Nor yet for the dunghill; to mix with dung, and help it, that it may be the more serviceable for the earth; and just such useless things, are a mere external profession of religion, and professors of it, and ministers of the word, without the grace of God; they are of no use, but hurtful to the church, and to the world; these phrases are left out in the Persic and Ethiopic versions:
but men cast it out; into the streets, as entirely useless: and so such graceless professors and ministers, are to be cast out of the churches of Christ now, and will be excluded the kingdom of heaven hereafter:
he that hath ears to hear, let him hear; this being a point of great importance and consequence; See Gill on Mt 11:15.
(o) Nat. Hist. l. 31. c. 7.