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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The scope of Christ's discourse in this chapter is to awaken and quicken us all so to use this world as not to abuse it, so to manage all our possessions and enjoyments here as that they may make for us, and may not make against us in the other world; for they will do either the one or the other, according as we use them now. I. If we do good with them, and lay out what we have in works of piety and charity, we shall reap the benefit of it in the world to come; and this he shows in the parable of the unjust steward, who made so good a hand of his lord's goods that, when he was turned out of his stewardship, he had a comfortable subsistence to betake himself to. The parable itself we have (ver. 1-8); the explanation and application of it (ver. 9-13); and the contempt which the Pharisees put upon the doctrine Christ preached to them, for which he sharply reproved them, adding some other weighty sayings, ver. 14-18. II. It, instead of doing good with our worldly enjoyments, we make them the food and fuel of our lusts, of our luxury and sensuality, and deny relief to the poor, we shall certainly perish eternally, and the things of this world, which were thus abused, will but add to our misery and torment. This he shows in the other parable of the rich man and Lazarus, which has likewise a further intention, and that is, to awaken us all to take the warning given us by the written word, and not to expect immediate messages from the other world, ver. 19-31.
Adam Clarke: Commentary on the Bible - 1831
The parable of the unjust steward, Luk 16:1-8. Christ applies this to his hearers, Luk 16:9-13. The Pharisees take offense, Luk 16:14. Our Lord reproves them, and shows the immutability of the law, Luk 16:15-17. Counsels against divorce, Luk 16:18. The story of the rich man and the beggar, commonly called Dives and Lazarus, Luk 16:19-31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 16:1, The parable of the unjust steward; Luk 16:14, Christ reproves the hypocrisy of the covetous Pharisees; Luk 16:19, The parable of the rich man and Lazarus the beggar.
16:116:1: Եւ ասէ առ աշակերտսն. Ա՛յր մի էր մեծատուն, որոյ էր՝ տնտե՛ս. եւ եղեւ զնմանէ ամբաստանութիւն, որպէս թէ վատնիցէ՛ զինչս նորա[1372]։ [1372] Օրինակ մի ընդ Ոսկանայ. Եւ ասէր առ աշա՛՛։
1 Եւ Յիսուս իր աշակերտներին ասաց. «Մի մեծահարուստ մարդ կար, որ մի տնտես ունէր. եւ նրա մասին ամբաստանութիւն եղաւ, որպէս թէ վատնում է իր տիրոջ ունեցուածքը:
16 Իր աշակերտներուն ալ ըսաւ. «Հարուստ մարդ մը կար, որ տնտես մը ունէր։ Անոր վրայ գանգատ եղաւ իրեն՝ որպէս թէ իր ունեցածը կը փճացնէ։
Եւ ասէ առ աշակերտսն. Այր մի էր մեծատուն, որոյ էր տնտես. եւ եղեւ զնմանէ ամբաստանութիւն, որպէս թէ վատնիցէ զինչս նորա:

16:1: Եւ ասէ առ աշակերտսն. Ա՛յր մի էր մեծատուն, որոյ էր՝ տնտե՛ս. եւ եղեւ զնմանէ ամբաստանութիւն, որպէս թէ վատնիցէ՛ զինչս նորա[1372]։
[1372] Օրինակ մի ընդ Ոսկանայ. Եւ ասէր առ աշա՛՛։
1 Եւ Յիսուս իր աշակերտներին ասաց. «Մի մեծահարուստ մարդ կար, որ մի տնտես ունէր. եւ նրա մասին ամբաստանութիւն եղաւ, որպէս թէ վատնում է իր տիրոջ ունեցուածքը:
16 Իր աշակերտներուն ալ ըսաւ. «Հարուստ մարդ մը կար, որ տնտես մը ունէր։ Անոր վրայ գանգատ եղաւ իրեն՝ որպէս թէ իր ունեցածը կը փճացնէ։
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16:11: Сказал же и к ученикам Своим: один человек был богат и имел управителя, на которого донесено было ему, что расточает имение его;
16:1  ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητάς, ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὖτος διεβλήθη αὐτῶ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ.
16:1. Ἔλεγεν (It-was-forthing) δὲ (moreover) καὶ (and) πρὸς (toward) τοὺς (to-the-ones) μαθητὰς (to-learners,"Ἄνθρωπός (A-mankind) τις (a-one) ἦν (it-was) πλούσιος (wealth-belonged) ὃς (which) εἶχεν (it-was-holding) οἰκονόμον, (to-a-house-parceleer,"καὶ (and) οὗτος (the-one-this) διεβλήθη (it-was-casted-through) αὐτῷ (unto-it) ὡς (as) διασκορπίζων (scattering-through-to) τὰ (to-the-ones) ὑπάρχοντα ( to-firsting-under ) αὐτοῦ. (of-it)
16:1. dicebat autem et ad discipulos suos homo quidam erat dives qui habebat vilicum et hic diffamatus est apud illum quasi dissipasset bona ipsiusAnd he said also to his disciples: There was a certain rich man who had a steward: and the same was accused unto him, that he had wasted his goods.
1. And he said also unto the disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he was wasting his goods.
16:1. And he also said to his disciples: “A certain man was wealthy, and he had a steward of his estate. And this man was accused to him of having dissipated his goods.
And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods:

1: Сказал же и к ученикам Своим: один человек был богат и имел управителя, на которого донесено было ему, что расточает имение его;
16:1  ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητάς, ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὖτος διεβλήθη αὐτῶ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ.
16:1. dicebat autem et ad discipulos suos homo quidam erat dives qui habebat vilicum et hic diffamatus est apud illum quasi dissipasset bona ipsius
And he said also to his disciples: There was a certain rich man who had a steward: and the same was accused unto him, that he had wasted his goods.
16:1. And he also said to his disciples: “A certain man was wealthy, and he had a steward of his estate. And this man was accused to him of having dissipated his goods.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Притча о неправедном домоправителе находится только у одного ев. Луки. Сказана она, несомненно, в тот же день, в который Господь произнес и три предыдущие притчи, но связи с теми притчами эта притча не имеет, так как те произнесены были Христом с отношением к фарисеям, а эта - имеет в виду "учеников" Христа, т. е. многих Его последователей, которые уже начали служить Ему, оставя служение миру (Тренч, с. 357), большею частью бывших мытарей и грешников (прот. Буткевич. Объяснение притчи о неправедном домоправителе. Церк. Ведом., 1911, с. 275). - Некоторый человек. Это был, очевидно, богатый землевладелец, который сам жил в городе, довольно далеко от своего имения, и не мог потому сам навещать его (кого разуметь здесь в переносном смысле - об этом будет сказано по изъяснении прямого смысла притчи). - Управителя (oikonomon), - т. е. такого управляющего, которому было вверено все заведование имением. Это не был раб - домоправители у евреев нередко выбирались из рабов, - а человек свободный, как это видно из того, что он, по освобождении от обязанностей домоправителя, намеревается жить не у своего хозяина, а у других лиц (ст. 3-4). - Донесено было... - греческое слово, здесь стоящее (dieblhqh - от diaballw), хотя и не означает что донос был простою клеветою, как понимает, напр., наш слав. перевод, тем не менее дает понять, что он был сделан людьми, относившимися враждебно к домоправителю. - Расточает (wV diascorpizwn - ср. Лук XV, 13: и Мф ХII, 30), т. е. тратит на свою распутную и греховную жизнь, проматывает хозяйское имение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. 2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. 3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. 4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. 5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? 6 And he said, A hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. 7 Then said he to another, And how much owest thou? And he said, A hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. 8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. 9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. 10 He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. 11 If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 12 And if ye have not been faithful in that which is another man's, who shall give you that which is your own? 13 No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 14 And the Pharisees also, who were covetous, heard all these things: and they derided him. 15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. 16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. 17 And it is easier for heaven and earth to pass, than one tittle of the law to fail. 18 Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.

We mistake if we imagine that the design of Christ's doctrine and holy religion was either to amuse us with notions of divine mysteries or to entertain us with notions of divine mercies. No, the divine revelation of both these in the gospel is intended to engage and quicken us to the practice of Christian duties, and, as much as any one thing, to the duty of beneficence and doing good to those who stand in need of any thing that either we have or can do for them. This our Saviour is here pressing us to, by reminding us that we are but stewards of the manifold grace of God; and since we have in divers instances been unfaithful, and have forfeited the favour of our Lord, it is our wisdom to think how we may, some other way, make what we have in the world turn to a good account. Parables must not be forced beyond their primary intention, and therefore we must not hence infer that any one can befriend us if we lie under the displeasure of our Lord, but that, in the general, we must so lay out what we have in works of piety and charity as that we may meet it again with comfort on the other side death and the grave. If we would act wisely, we must be diligent and industrious to employ our riches in the acts of piety and charity, in order to promote our future and eternal welfare, as worldly men are in laying them out to the greatest temporal profit, in making to themselves friends with them, and securing other secular interests. So Dr. Clarke. Now let us consider,

I. The parable itself, in which all the children of men are represented as stewards of what they have in this world, and we are but stewards. Whatever we have, the property of it is God's; we have only the use of it, and that according to the direction of our great Lord, and for his honour. Rabbi Kimchi, quoted by Dr. Lightfoot, says, "This world is a house; heaven the roof; the stars the lights; the earth, with its fruits, a table spread; the Master of the house is the holy and blessed God; man is the steward, into whose hands the goods of this house are delivered; if he behave himself well, he shall find favour in the eyes of his Lord; if not, he shall be turned out of his stewardship." Now,

1. Here is the dishonesty of this steward. He wasted his lord's goods, embezzled them, misapplied them, or through carelessness suffered them to be lost and damaged; and for this he was accused to his lord, v. 1. We are all liable to the same charge. We have not made a due improvement of what God has entrusted us with in this world, but have perverted his purpose; and, that we may not be for this judged of our Lord, it concerns us to judge ourselves.

2. His discharge out of his place. His lord called for him, and said, "How is it that I hear this of thee? I expected better things from thee." He speaks as one sorry to find himself disappointed in him, and under a necessity of dismissing him from his service: it troubles him to hear it; but the steward cannot deny it, and therefore there is no remedy, he must make up his accounts; and be gone in a little time, v. 2. Now this is designed to teach us, (1.) That we must all of us shortly be discharged from our stewardship in this world; we must not always enjoy those things which we now enjoy. Death will come, and dismiss us from our stewardship, will deprive us of the abilities and opportunities we now have of doing good, and others will come in our places and have the same. (2.) That our discharge from our stewardship at death is just, and what we have deserved, for we have wasted our Lord's goods, and thereby forfeited our trust, so that we cannot complain of any wrong done us. (3.) That when our stewardship is taken from us we must give an account of it to our Lord: After death the judgment. We are fairly warned both of our discharge and our account, and ought to be frequently thinking of them.

3. His after-wisdom. Now he began to consider, What shall I do? v. 3. He would have done well to have considered this before he had so foolishly thrown himself out of a good place by his unfaithfulness; but it is better to consider late than never. Note, Since we have all received notice that we must shortly be turned out of our stewardship, we are concerned to consider what we shall do then. He must live; which way shall he have a livelihood? (1.) He knows that he has not such a degree of industry in him as to get his living by work: "I cannot dig; I cannot earn by bread by my labour." But why can he not dig? It does not appear that he is either old or lame; but the truth is, he is lazy. His cannot is a will not; it is not a natural but a moral disability that he labours under; if his master, when he turned him out of the stewardship, had continued him in his service as a labourer, and set a task-master over him, he would have made him dig. He cannot dig, for he was never used to it. Now this intimates that we cannot get a livelihood for our souls by any labour for this world, nor indeed do any thing to purpose for our souls by any ability of our own. (2.) He knows that he has not such a degree of humility as to get his bread by begging: To beg I am ashamed. This was the language of his pride, as the former of his slothfulness. Those whom God, in his providence, has disabled to help themselves, should not be ashamed to ask relief of others. This steward had more reason to be ashamed of cheating his master than of begging his bread. (3.) He therefore determines to make friends of his lord's debtors, or his tenants that were behind with their rent, and had given notes under their hands for it: "I am resolved what to do, v. 4. My lord turns me out of his house. I have none of my own to go to. I am acquainted with my lord's tenants, have done them many a good turn, and now I will do them one more, which will so oblige them that they will bid me welcome to their houses, and the best entertainment they afford; and so long as I live, at least till I can better dispose of myself, I will quarter upon them, and go from one good house to another." Now the way he would take to make them his friends was by striking off a considerable part of their debt to his lord, and giving it in his accounts so much less than it was. Accordingly, he sent for one, who owed his lord a hundred measures of oil (in that commodity he paid his rent): Take thy bill, said he, here it is, and sit down quickly, and write fifty (v. 6); so he reduced his debt to the one half. Observe, he was in haste to have it done: "Sit down quickly, and do it, lest we be taken treating, and suspected." He took another, who owed his lord a hundred measures of wheat, and from his bill he cut off a fifth part, and bade him write fourscore (v. 7); probably he did the like by others, abating more or less according as he expected kindness from them. See here what uncertain things our worldly possessions are; they are most so to those who have most of them, who devolve upon others all the care concerning them, and so put it into their power to cheat them, because they will not trouble themselves to see with their own eyes. See also what treachery is to be found even among those in whom trust is reposed. How hard is it to find one that confidence can be reposed in! Let God be true, but every man a liar. Though this steward is turned out for dealing dishonestly, yet still he does so. So rare is it for men to mend of a fault, though they smart for it.

4. The approbation of this: The lord commended the unjust steward, because he had done wisely, v. 8. It may be meant of his lord, the lord of that servant, who, though he could not but be angry at his knavery, yet was pleased with his ingenuity and policy for himself; but, taking it so, the latter part of the verse must be the words of our Lord, and therefore I think the whole is meant of him. Christ did, as it were, say, "Now commend me to such a man as this, that knows how to do well for himself, how to improve a present opportunity, and how to provide for a future necessity." He does not commend him because he had done falsely to his master, but because he had done wisely for himself. Yet perhaps herein he did well for his master too, and but justly with the tenants. He knew what hard bargains he had set them, so that they could not pay their rent, but, having been screwed up by his rigour, were thrown behindhand, and they and their families were likely to go to ruin; in consideration of this, he now, at going off, did as he ought to do both in justice and charity, not only easing them of part of their arrears, but abating their rent for the future. How much owest thou? may mean, "What rent dost thou sit upon? Come, I will set thee an easier bargain, and yet no easier than what thou oughtest to have." He had been all for his lord, but now he begins to consider the tenants, that he might have their favour when he had lost his lord's. The abating of their rent would be a lasting kindness, and more likely to engage them than abating their arrears only. Now this forecast of his, for a comfortable subsistence in this world, shames our improvidence for another world: The children of this world, who choose and have their portions in it, are wiser for their generation, act more considerately, and better consult their worldly interest and advantage, than the children of light, who enjoy the gospel, in their generation, that is, in the concerns of their souls and eternity. Note, (1.) The wisdom of worldly people in the concerns of this world is to be imitated by us in the concerns of our souls: it is their principle to improve their opportunities, to do that first which is most needful, in summer and harvest to lay up for winter, to take a good bargain when it is offered them, to trust the faithful and not the false. O that we were thus wise in our spiritual affairs! (2.) The children of light are commonly outdone by the children of this world. Not that the children of this world are truly wise; it is only in their generation. But in that they are wiser than the children of light in theirs; for, though we are told that we must shortly be turned out of our stewardship, yet we do not provide as we were to be here always and as if there were not another life after this, and are not so solicitous as this steward was to provide for hereafter. Though as children of the light, that light to which life and immortality are brought by the gospel, we cannot but see another world before us, yet we do not prepare for it, do not send our best effects and best affections thither, as we should.

II. The application of this parable, and the inferences drawn from it (v. 9): "I say unto you, you my disciples" (for to them this parable is directed, v. 1), "though you have but little in this world, consider how you may do good with that little." Observe,

1. What it is that our Lord Jesus here exhorts us to; to provide for our comfortable reception to the happiness of another world, by making good use of our possessions and enjoyments in this world: "Make to yourselves friends of the mammon of unrighteousness, as the steward with his lord's goods made his lord's tenants his friends." It is the wisdom of the men of this world so to manage their money as that they may have the benefit of it hereafter, and not for the present only; therefore they put it out to interest, buy land with it, put it into this or the other fund. Now we should learn of them to make use of our money so as that we may be the better for it hereafter in another world, as they do in hopes to be the better for it hereafter in this world; so cast it upon the waters as that we may find it again after many days, Eccl. xi. 1. And in our case, though whatever we have are our Lord's goods, yet, as long as we dispose of them among our Lord's tenants and for their advantage, it is so far from being reckoned a wrong to our Lord, that it is a duty to him as well as policy for ourselves. Note, (1.) The things of this world are the mammon of unrighteousness, or the false mammon, not only because often got by fraud and unrighteousness, but because those who trust to it for satisfaction and happiness will certainly be deceived; for riches are perishing things, and will disappoint those that raise their expectations from them. (2.) Though this mammon of unrighteousness is not to be trusted to for a happiness, yet it may and must be made use of in subserviency to our pursuit of that which is our happiness. Though we cannot find true satisfaction in it, yet we may make to ourselves friends with it, not by way of purchase or merit, but recommendation; so we may make God and Christ our friends, the good angels and saints our friends, and the poor our friends; and it is a desirable thing to be befriended in the account and state to come. (3.) At death we must all fail, hotan eklipete--when ye suffer an eclipse. Death eclipses us. A tradesman is said to fail when he becomes a bankrupt. We must all thus fail shortly; death shuts up the shop, seals up the hand. Our comforts and enjoyments on earth will all fail us; flesh and heart fail. (4.) It ought to be our great concern to make it sure to ourselves, that when we fail at death we may be received into everlasting habitations in heaven. The habitations in heaven are everlasting, not made with hands, but eternal, 2 Cor. v. 1. Christ is gone before, to prepare a place for those that are his, and is there ready to receive them; the bosom of Abraham is ready to receive them, and, when a guard of angels carries them thither, a choir of angels is ready to receive them there. The poor saints that are gone before to glory will receive those that in this world distributed to their necessities. (5.) This is a good reason why we should use what we have in the world for the honour of God and the good of our brethren, that thus we may with them lay up in store a good bond, a good security, a good foundation for the time to come, for an eternity to come. See 1 Tim. vi. 17-19, which explains this here.

2. With what arguments he presses this exhortation to abound in works of piety and charity.

(1.) If we do not make a right use of the gifts of God's providence, how can we expect from him those present and future comforts which are the gifts of his spiritual grace? Our Saviour here compares these, and shows that though our faithful use of the things of this world cannot be thought to merit any favour at the hand of God, yet our unfaithfulness in the use of them may be justly reckoned a forfeiture of that grace which is necessary to bring us to glory, and that is it which our Saviour here shows, v. 10-14.

[1.] The riches of this world are the less; grace and glory are the greater. Now if we be unfaithful in the less, if we use the things of this world to other purposes than those for which they were given us, it may justly be feared that we should be so in the gifts of God's grace, that we should receive them also in vain, and therefore they will be denied us: He that is faithful in that which is least is faithful also in much. He that serves God, and does good, with his money, will serve God, and do good, with the more noble and valuable talents of wisdom and grace, and spiritual gifts, and the earnests of heaven; but he that buries the one talent of this world's wealth will never improve the five talents of spiritual riches. God withholds his grace from covetous worldly people more than we are aware of. [2.] The riches of this world are deceitful and uncertain; they are the unrighteous mammon, which is hastening from us apace, and, if we would make any advantage of it, we must bestir ourselves quickly; if we do not, how can we expect to be entrusted with spiritual riches, which are the only true riches? v. 11. Let us be convinced of this, that those are truly rich, and very rich, who are rich in faith, and rich towards God, rich in Christ, in the promises, and in the earnests of heaven; and therefore let us lay up our treasure in them, expect our portion from them, and mind them in the first place, the kingdom of God and the righteousness thereof, and then, if other things be added to us, use them in ordine ad spiritualia--with a spiritual reference, so that by using them well we may take the faster hold of the true riches, and may be qualified to receive yet more grace from God; for God giveth to a man that is good in his sight, that is, to a free-hearted charitable man, wisdom, and knowledge, and joy (Eccl. ii. 26); that is, to a man that is faithful in the unrighteous mammon, he gives the true riches. [3.] The riches of this world are another man's. They are ta allotria, not our own; for they are foreign to the soul and its nature and interest. They are not our own; for they are God's; his title to them is prior and superior to ours; the property remains in him, we are but usufructuaries. They are another man's; we have them from others; we use them for others, and what good has the owner from his goods that increase, save the beholding of them with his eyes, while still they are increased that eat them; and we must shortly leave them to others, and we know not to whom? But spiritual and eternal riches are our own (they enter into the soul that becomes possessed of them) and inseparably; they are a good part that will never be taken away from us. If we make Christ our own, and the promises our own, and heaven our own, we have that which we may truly call our own. But how can we expect God should enrich us with these if we do not serve him with our worldly possessions, of which we are but stewards?

(2.) We have no other way to prove ourselves the servants of God than by giving up ourselves so entirely to his service as to make mammon, that is, all our worldly gain, serviceable to us in his service (v. 13): No servant can serve two masters, whose commands are so inconsistent as those of God and mammon are. If a man will love the world, and hold to that, it cannot be but he will hate God and despise him. He will make all his pretensions of religion truckle to his secular interests and designs, and the things of God shall be made to help him in serving and seeking the world. But, on the other hand, if a man will love God, and adhere to him, he will comparatively hate the world (whenever God and the world come in competition) and will despise it, and make all his business and success in the world some way or other conducive to his furtherance in the business of religion; and the things of the world shall be made to help him in serving God and working out his salvation. The matter is here laid plainly before us: Ye cannot serve God and mammon. So divided are their interests that their services can never be compounded. If therefore we be determined to serve God, we must disclaim and abjure the service of the world.

3. We are here told what entertainment this doctrine of Christ met with among the Pharisees, and what rebuke he gave them.

(1.) They wickedly ridiculed him, v. 14. The Pharisees, who were covetous, heard all these things, and could not contradict him, but they derided him. Let us consider this, [1.] As their sin, and the fruit of their covetousness, which was their reigning sin, their own iniquity. Note, Many that make a great profession of religion, have much knowledge, and abound in the exercise of devotion, are yet ruined by the love of the world; nor does any thing harden the heart more against the word of Christ. These covetous Pharisees could not bear to have that touched, which was their Delilah, their darling lust; for this they derided him, exemykterizon auton--they snuffled up their noses at him, or blew their noses on him. It is an expression of the utmost scorn and disdain imaginable; the word of the Lord was to them a reproach, Jer. vi. 10. They laughed at him for going so contrary to the opinion and way of the world, for endeavouring to recover them from a sin which they were resolved to hold fast. Note, It is common for those to make a jest of the word of God who are resolved that they will not be ruled by it; but they will find at last that it cannot be turned off so. [2.] As his suffering. Our Lord Jesus endured not only the contradiction of sinners, but their contempt; they had him in derision all the day. He that spoke as never man spoke was bantered and ridiculed, that his faithful ministers, whose preaching is unjustly derided, may not be disheartened at it. It is no disgrace to a man to be laughed at, but to deserve to be laughed at. Christ's apostles were mocked, and no wonder; the disciple is not greater than his Lord.

(2.) He justly reproved them; not for deriding him (he knew how to despise the shame), but for deceiving themselves with the shows and colours of piety, when they were strangers to the power of it, v. 15. Here is,

[1.] Their specious outside; nay, it was a splendid one. First, They justified themselves before men; they denied whatever ill was laid to their charge, even by Christ himself. They claimed to be looked upon as men of singular sanctity and devotion, and justified themselves in that claim: "You are they that do that, so as none ever did, that make it your business to court the opinion of men, and, right or wrong, will justify yourselves before the world; you are notorious for this." Secondly, They were highly esteemed among men. Men did not only acquit them from any blame they were under, but applauded them, and had them in veneration, not only as good men, but as the best of men. Their sentiments were esteemed as oracles, their directions as laws, and their practices as inviolable prescriptions.

[2.] Their odious inside, which was under the eye of God: "He knows your heart, and it is in his sight an abomination; for it is full of all manner of wickedness." Note, First, It is folly to justify ourselves before men, and to think this enough to bear us out, and bring us off, in the judgment of the great day, that men know no ill of us; for God, who knows our hearts, knows that ill of us which no one else can know. This ought to check our value for ourselves, and our confidence in ourselves, that God knows our hearts, and how much deceit is there, for we have reason to abase and distrust ourselves. Secondly, It is folly to judge of persons and things by the opinion of men concerning them, and to go down with the stream of vulgar estimate; for that which is highly esteemed among men, who judge according to outward appearance, is perhaps an abomination in the sight of God, who sees things as they are, and whose judgment, we are sure, is according to truth. On the contrary, there are those whom men despise and condemn who yet are accepted and approved of God, 2 Cor. x. 18.

(3.) He turned from them to the publicans and sinners, as more likely to be wrought upon by his gospel than those covetous conceited Pharisees (v. 16): "The law and the prophets were indeed until John; the Old-Testament dispensation, which was confined to you Jews, continued till John Baptist appeared, and you seemed to have the monopoly of righteousness and salvation; and you are puffed up with this, and this gains you esteem among men, that you are students in the law and the prophets; but since John Baptist appeared the kingdom of God is preached, a New-Testament dispensation, which does not value men at all for their being doctors of the law, but every man presses into the gospel kingdom, Gentiles as well as Jews, and no man thinks himself bound in good manners to let his betters go before him into it, or to stay till the rulers and the Pharisees have led him that way. It is not so much a political national constitution as the Jewish economy was, when salvation was of the Jews; but it is made a particular personal concern, and therefore every man that is convinced he has a soul to save, and an eternity to provide for, thrusts to get in, lest he should come short by trifling and complimenting." Some give this sense of it; they derided Christ or speaking in contempt of riches, for, thought they, were there not many promises of riches and other temporal good things in the law and the prophets? And were not many of the best of God's servants very rich, as Abraham and David? "It is true," saith Christ, "so it was, but now that the kingdom of God is begun to be preached things take a new turn; now blessed are the poor, and the mourners, and the persecuted." The Pharisees, to requite the people for their high opinion of them, allowed them in a cheap, easy, formal religion. "But," saith Christ, "now that the gospel is preached the eyes of the people are opened, and as they cannot now have a veneration for the Pharisees, as they have had, so they cannot content themselves with such an indifferency in religion as they have been trained up in, but they press with a holy violence into the kingdom of God." Note, Those that would go to heaven must take pains, must strive against the stream, must press against the crowd that are going the contrary way.

(4.) Yet still he protests against any design to invalidate the law (v. 17): It is easier for heaven and earth to pass, parelthein--to pass by, to pass away, though the foundations of the earth and the pillars of heaven are so firmly established, than for one tittle of the law to fail. The moral law is confirmed and ratified, and not one tittle of that fails; the duties enjoined by it are duties still; the sins forbidden by it are sins still. Nay, the precepts of it are explained and enforced by the gospel, and made to appear more spiritual. The ceremonial law is perfected in the gospel colours; not one tittle of that fails, for it is found printed off in the gospel, where, though the force of it is as a law taken off, yet the figure of it as a type shines very brightly, witness the epistle to the Hebrews. There were some things which were connived at by the law, for the preventing of greater mischiefs, the permission of which the gospel has indeed taken away, but without any detriment or disparagement to the law, for it has thereby reduced them to the primitive intention of the law, as in the case of divorce (v. 18), which we had before, Matt. v. 32; xix. 9. Christ will not allow divorces, for his gospel is intended to strike at the bitter root of men's corrupt appetites and passions, to kill them, and pluck them up; and therefore they must not be so far indulged as that permission did indulge them, for the more they are indulged the more impetuous and headstrong they grow.
Adam Clarke: Commentary on the Bible - 1831
16:1: A steward - Οικονομος, from οικος, a house, or οικια, a family, and νεμω, I administer; one who superintends domestic concerns, and ministers to the support of the family, having the products of the field, business, etc., put into his hands for this very purpose. See on Luk 8:3 (note).
There is a parable very like this in Rab. Dav. Kimchi's comment on Isaiah, Isa 40:21 : "The whole world may be considered as a house builded up: heaven is its roof; the stars its lamps; and the fruits of the earth, the table spread. The owner and builder of this house is the holy blessed God; and man is the steward, into whose hands all the business of the house is committed. If he considers in his heart that the master of the house is always over him, and keeps his eye upon his work; and if, in consequence, he act wisely, he shall find favor in the eyes of the master of the house: but if the master find wickedness in him, he will remove him, מן יפקדתו min pakidato, from his Stewardship. The foolish steward doth not think of this: for as his eyes do not see the master of the house, he saith in his heart, 'I will eat and drink what I find in this house, and will take my pleasure in it; nor shall I be careful whether there be a Lord over this house or not.' When the Lord of the house marks this, he will come and expel him from the house, speedily and with great anger. Therefore it is written, He bringeth the princes to nothing." As is usual, our Lord has greatly improved this parable, and made it in every circumstance more striking and impressive. Both in the Jewish and Christian edition, it has great beauties.
Wasted his goods - Had been profuse and profligate; and had embezzled his master's substance.
Albert Barnes: Notes on the Bible - 1834
16:1: His disciples - The word "disciples," here, is not to be restricted to the twelve apostles or to the seventy. The parable appears to have been addressed to all the professed followers of the Saviour who were present when it was delivered. It is connected with that in the preceding chapter. Jesus had there been discoursing with the scribes and Pharisees, and vindicating his conduct in receiving kindly publicans and sinners. These "publicans and sinners" are here particularly referred to by the word "disciples." It was with reference to "them" that the whole discourse had arisen. After Jesus had shown the Pharisees, in the preceding chapter, the propriety of his conduct, it was natural that he should turn and address his disciples. Among them there might have been some who were wealthy. The "publicans" were engaged in receiving taxes, in collecting money, and their chief danger arose from that quarter - from covetousness or dishonesty.
Jesus always adapted his instructions to the circumstances of his hearers, and it was proper, therefore, that he should give "these disciples" instructions about their "special" duties and dangers. He related this parable, therefore, to show them "the danger of the love of money;" the guilt it would lead to Luk 16:1; the perplexities and shifts to which it would drive a man when once he had been dishonest Luk 16:3-7; the necessity of using money aright, since it was their chief business Luk 16:9; and the fact that if they would serve God aright they must give up supreme attachment to money Luk 16:13; and that the first duty of religion demanded that they should resolve to serve God, and be honest in the use of the wealth intrusted to them. This parable has given great perplexity, and many ways have been devised to explain it. The above solution is the most simple of any; and if these plain principles are kept in view, it will not be difficult to give a consistent explanation of its particular parts. It should be borne in mind, however, that in this, as well as in other parables, we are not to endeavor to spiritualize every circumstance or allusion. We are to keep in view the great moral truth taught in it, that we cannot serve God and mammon, and that all attempts to do this will involve us in difficulty and sin.
A steward - One who has charge of the affairs of a family or household; whose duty it is to provide for the family, to purchase provisions, etc. This is, of course, an office of trust and confidence. It affords great opportunity for dishonesty and waste, and for embezzling property. The master's eye cannot always be on the steward, and he may, therefore, squander the property, or hoard it up for his own use. It was an office commonly conferred on a slave as a reward for fidelity, and of course was given to him that, in long service, had shown himself most trustworthy. By the "rich man," here, is doubtless represented God. By the "steward," those who are his professed followers, particularly the "publicans" who were with the Saviour, and whose chief danger arose from the temptations to the improper use of the money intrusted to them.
Was accused - Complaint was made.
Had wasted - Had squandered or scattered it; had not been prudent and saving.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: a certain: Mat 18:23, Mat 18:24, Mat 25:14-30
a steward: Luk 8:3, Luk 12:42; Gen 15:2, Gen 43:19; Ch1 28:1; Co1 4:1, Co1 4:2; Tit 1:7; Pe1 4:10
wasted: Luk 16:19, Luk 15:13, Luk 15:30, Luk 19:20; Pro 18:9; Hos 2:8; Jam 4:3
Geneva 1599
16:1 And he said also unto his disciples, (1) There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.
(1) Seeing that men often purchase friendship for themselves at the expense of others, we are to be ashamed if we do not please the Lord or procure the good will of our neighbours with the goods which the Lord has bestowed on us freely and liberally, making sure that by this means riches, which are often occasions of sin, are used for another end and purpose.
John Gill
16:1 And he said also to his disciples,.... The Syriac version adds, "a parable", as the following is; and which is directed to the disciples, as those in the preceding chapter are to the Pharisees; and who also are designed in this; though it is particularly spoken to the disciples, because it might be of some use to them, with respect, to the stewardship they were in. The Persic and Ethiopic versions read, "Jesus", or "the Lord Jesus said": and which is to be understood, though not expressed; for the parable was delivered by him, and is as follows:
there was a certain rich man: by whom God is meant, who is rich in the perfections of his nature, in the works of his hands, in his government, and the administration of it, in providential goodness, and in the large revenues of glory due to him from his creatures; for all temporal riches are from him; and so are all the riches of mercy, grace, and glory:
which had a steward; by whom is designed, not all mankind; for though all men are, in a sense, stewards under God, and are entrusted with the good things of life, the gifts of nature, endowments of mind, health, strength of body, time, &c. yet all cannot be meant, because some are distinguished from this steward, Lk 16:5 nor are the disciples intended, though the parable is directed to them; and they were stewards of the mysteries and manifold grace of God; and one among them was an unfaithful one, and was turned out of his stewardship; but the character of an unjust man will not suit with them: and besides, this steward was of the children of this world, Lk 16:8 but the Pharisees are meant: for these are taken notice of as gravelled at this parable, Lk 16:14 and to them agrees the character of the men of this world, who were worldly wise men; as also that of a steward; these are the tutors and governors mentioned in Gal 4:2 who had the care of the house of Israel, the family of God, under the legal dispensation; and to whom were committed the oracles of God, the writings of Moses, and the prophets; and whose business it was to open and explain them to the people.
And the same was accused unto him, that he had wasted his goods; put false glosses upon the Scriptures; fed the family with bad and unwholesome food, the traditions of the elders, called the leaven of the Pharisees: made havoc of the souls of men; and made the hearts of the righteous sad: and hardened sinners in their wicked ways: and fed themselves, and not the flock; and plundered persons of their temporal substance; of all which they were accused by Moses, in whom they trusted; by his law which they violated; and by their own consciences, which witnessed against them; and by the cries of those whom they abused, which came into the ears of the Lord of sabaoth.
John Wesley
16:1 And he said also to his disciples - Not only to the scribes and Pharisees to whom he had hitherto been speaking, but to all the younger as well as the elder brethren: to the returning prodigals who were now his disciples. A certain rich man had a steward - Christ here teaches all that are now in favour with God, particularly pardoned penitents, to behave wisely in what is committed to them.
Robert Jamieson, A. R. Fausset and David Brown
16:1 PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
steward--manager of his estate.
accused--informed upon.
had wasted--rather, "was wasting."
16:216:2: Կոչեաց՝ եւ ասէ ցնա. Զի՞նչ է այս զոր լսեմս զքէն, տո՛ւր զհամա՛ր տնտեսութեան քոյ, զի ո՛չ եւս կարես լինել տնտես։
2 Տէրը կանչեց նրան եւ ասաց. “Այս ի՞նչ եմ լսում քո մասին. տո՛ւր քո տնտեսութեան հաշիւը, որովհետեւ այլեւս տնտես լինել չես կարող”:
2 Ուստի կանչեց զանիկա ու ըսաւ անոր. ‘Ի՞նչ է այս որ քեզի համար կը լսեմ։ Քու տնտեսութեանդ հաշիւը տուր, վասն զի ա՛լ չես կրնար տնտես ըլլալ’։
Կոչեաց եւ ասէ ցնա. Զի՞նչ է այս զոր լսեմս զքէն. տուր զհամար տնտեսութեան քո, զի ոչ եւս կարես լինել տնտես:

16:2: Կոչեաց՝ եւ ասէ ցնա. Զի՞նչ է այս զոր լսեմս զքէն, տո՛ւր զհամա՛ր տնտեսութեան քոյ, զի ո՛չ եւս կարես լինել տնտես։
2 Տէրը կանչեց նրան եւ ասաց. “Այս ի՞նչ եմ լսում քո մասին. տո՛ւր քո տնտեսութեան հաշիւը, որովհետեւ այլեւս տնտես լինել չես կարող”:
2 Ուստի կանչեց զանիկա ու ըսաւ անոր. ‘Ի՞նչ է այս որ քեզի համար կը լսեմ։ Քու տնտեսութեանդ հաշիւը տուր, վասն զի ա՛լ չես կրնար տնտես ըլլալ’։
zohrab-1805▾ eastern-1994▾ western am▾
16:22: и, призвав его, сказал ему: что это я слышу о тебе? дай отчет в управлении твоем, ибо ты не можешь более управлять.
16:2  καὶ φωνήσας αὐτὸν εἶπεν αὐτῶ, τί τοῦτο ἀκούω περὶ σοῦ; ἀπόδος τὸν λόγον τῆς οἰκονομίας σου, οὐ γὰρ δύνῃ ἔτι οἰκονομεῖν.
16:2. καὶ (And) φωνήσας (having-sounded-unto) αὐτὸν (to-it) εἶπεν (it-had-said) αὐτῷ (unto-it,"Τί (To-what-one) τοῦτο (to-the-one-this) ἀκούω (I-hear) περὶ (about) σοῦ; (of-THEE?"ἀπόδος (Thou-should-have-had-given-off) τὸν (to-the-one) λόγον (to-a-forthee) τῆς (of-the-one) οἰκονομίας (of-a-house-parceleeing-unto) σου, (of-thee,"οὐ (not) γὰρ (therefore) δύνῃ ( thou-ableth ) ἔτι (if-to-a-one) οἰκονομεῖν. (to-house-parcelee-unto)
16:2. et vocavit illum et ait illi quid hoc audio de te redde rationem vilicationis tuae iam enim non poteris vilicareAnd he called him and said to him: How is it that I hear this of thee? Give an account of thy stewardship: for now thou canst be steward no longer.
2. And he called him, and said unto him, What is this that I hear of thee? render the account of thy stewardship; for thou canst be no longer steward.
16:2. And he called him and said to him: ‘What is this that I hear about you? Give an account of your stewardship. For you can no longer be my steward.’
And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward:

2: и, призвав его, сказал ему: что это я слышу о тебе? дай отчет в управлении твоем, ибо ты не можешь более управлять.
16:2  καὶ φωνήσας αὐτὸν εἶπεν αὐτῶ, τί τοῦτο ἀκούω περὶ σοῦ; ἀπόδος τὸν λόγον τῆς οἰκονομίας σου, οὐ γὰρ δύνῃ ἔτι οἰκονομεῖν.
16:2. et vocavit illum et ait illi quid hoc audio de te redde rationem vilicationis tuae iam enim non poteris vilicare
And he called him and said to him: How is it that I hear this of thee? Give an account of thy stewardship: for now thou canst be steward no longer.
16:2. And he called him and said to him: ‘What is this that I hear about you? Give an account of your stewardship. For you can no longer be my steward.’
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Землевладелец, призвав к себе домоправителя, с некоторым раздражением говорит ему: "что это такое там ты делаешь? До меня дошли о тебе недобрые слухи. Я не хочу тебя больше иметь своим домоправителем и передам свое имение в заведывание другого. Ты должен представить мне отчет в имении" (т. е. всякие арендные договоры, долговые документы и т. п.). Таков смысл обращения хозяина имения к домоправителю. Последний так и понял хозяина. Он начинает размышлять о том, как ему теперь жить, потому что он сознает себя действительно виновным пред хозяином и не надеется на помилование, - средств же к жизни он не накопил и работать в садах и в огородах он не умеет или не в силах. Можно бы еще жить милостынею, но для него, привыкшего жить широко, расточительно, это представляется крайне постыдным делом.
Adam Clarke: Commentary on the Bible - 1831
16:2: Give an account of thy, etc. - Produce thy books of receipts and disbursements, that I may see whether the accusation against thee be true or false. The original may be translated, Give up the business, τον λογον, of the stewardship.
Albert Barnes: Notes on the Bible - 1834
16:2: Give an account - Give a statement of your expenses and of your conduct while you have been steward. This is not to be referred to the day of judgment. It is a circumstance thrown into the parable to prepare the way for what follows. It is true that all will be called to give an account at the day of judgment, but we are not to derive that doctrine from such passages as this, nor are we to interpret this as teaching that our conscience, or the law, or any beings will "accuse us" in the day of judgment. All that will be indeed true, but it is not the truth that is taught in this passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: How: Gen 3:9-11, Gen 4:9, Gen 4:10, Gen 18:20, Gen 18:21; Sa1 2:23, Sa1 2:24; Co1 1:11; Ti1 5:24
give: Luk 12:42; Ecc 11:9, Ecc 11:10, Ecc 12:14; Mat 12:36; Rom 14:12; Co1 4:2, Co1 4:5; Co2 5:10; Pe1 4:5, Pe1 4:10; Ti1 4:14; Rev 20:12
for: Luk 12:20, Luk 19:21-26
John Gill
16:2 And he called him,.... By the prophets, sent one after another; by John the Baptist, by Christ himself, and by his apostles:
and said unto him, how is it that I hear this of thee? of thy corrupting the word; of thy covetousness, rapine, and theft; of thy adultery and idolatry, and sad violation of the law; see Rom 2:21
give an account of thy stewardship: what improvement is made of thy gifts; what care has been taken of my vineyard, the Jewish church; and where are the fruits that might be expected to have been received at your hands:
for thou mayest be no longer steward. This was foretold by the prophets, that God would write a "Loammi" upon the people of the Jews; that he would cut off three shepherds in one month, and particularly lay aside the idol shepherd, by whom the Pharisees may be meant, Zech 11:8 and by John the Baptist, who declared the axe was laid to the root of the tree, and it was just ready to be cut down, Mt 3:10 and by Christ, that the kingdom of God should be taken from them, Mt 21:43 and by the apostles, who turned from them to the Gentiles, Acts 13:46.
16:316:3: Ասէ՛ ընդ միտս իւր տնտեսն. Զի՞նչ գործեցից, զի տէր իմ հանէ՛ զտնտեսութիւնս. գործել՝ ո՛չ կարեմ. մուրանալ՝ ամաչե՛մ։
3 Տնտեսը իր մտքում ասաց. “Ի՞նչ պէտք է անեմ, քանի որ իմ տէրը տնտեսութիւնս ինձնից վերցնում է. հողի վրայ աշխատել չեմ կարող, մուրալ ամաչում եմ:
3 Տնտեսը իր մտքին մէջ ըսաւ. ‘Ի՞նչ ընեմ, որովհետեւ իմ տէրս տնտեսութիւնը ինձմէ կ’առնէ. հողագործութիւն չեմ կրնար ընել*, մուրալու կ’ամչնամ։
Ասէ ընդ միտս իւր տնտեսն. Զի՞նչ գործեցից, զի տէր իմ հանէ զտնտեսութիւնս. գործել ոչ կարեմ, մուրանալ ամաչեմ:

16:3: Ասէ՛ ընդ միտս իւր տնտեսն. Զի՞նչ գործեցից, զի տէր իմ հանէ՛ զտնտեսութիւնս. գործել՝ ո՛չ կարեմ. մուրանալ՝ ամաչե՛մ։
3 Տնտեսը իր մտքում ասաց. “Ի՞նչ պէտք է անեմ, քանի որ իմ տէրը տնտեսութիւնս ինձնից վերցնում է. հողի վրայ աշխատել չեմ կարող, մուրալ ամաչում եմ:
3 Տնտեսը իր մտքին մէջ ըսաւ. ‘Ի՞նչ ընեմ, որովհետեւ իմ տէրս տնտեսութիւնը ինձմէ կ’առնէ. հողագործութիւն չեմ կրնար ընել*, մուրալու կ’ամչնամ։
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16:33: Тогда управитель сказал сам в себе: что мне делать? господин мой отнимает у меня управление домом; копать не могу, просить стыжусь;
16:3  εἶπεν δὲ ἐν ἑαυτῶ ὁ οἰκονόμος, τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ᾽ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι.
16:3. εἶπεν (It-had-said) δὲ (moreover) ἐν (in) ἑαυτῷ (unto-self,"ὁ (the-one) οἰκονόμος (a-house-parceleer,"Τί (To-what-one) ποιήσω (I-might-have-done-unto) ὅτι (to-which-a-one) ὁ (the-one) κύριός (authority-belonged) μου (of-me) ἀφαιρεῖται ( it-lifteth-off-unto ) τὴν (to-the-one) οἰκονομίαν (to-a-house-parceleeing-unto) ἀπ' (off) ἐμοῦ; (of-ME?"σκάπτειν (To-dig) οὐκ (not) ἰσχύω, (I-force-hold,"ἐπαιτεῖν (to-appeal-upon-unto) αἰσχύνομαι : ( I-beshame )
16:3. ait autem vilicus intra se quid faciam quia dominus meus aufert a me vilicationem fodere non valeo mendicare erubescoAnd the steward said within himself: What shall I do, because my lord taketh away from me the stewardship? To dig I am not able; to beg I am ashamed.
3. And the steward said within himself, What shall I do, seeing that my lord taketh away the stewardship from me? I have not strength to dig; to beg I am ashamed.
16:3. And the steward said within himself: ‘What shall I do? For my lord is taking the stewardship away from me. I am not strong enough to dig. I am too ashamed to beg.
Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed:

3: Тогда управитель сказал сам в себе: что мне делать? господин мой отнимает у меня управление домом; копать не могу, просить стыжусь;
16:3  εἶπεν δὲ ἐν ἑαυτῶ ὁ οἰκονόμος, τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ᾽ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι.
16:3. ait autem vilicus intra se quid faciam quia dominus meus aufert a me vilicationem fodere non valeo mendicare erubesco
And the steward said within himself: What shall I do, because my lord taketh away from me the stewardship? To dig I am not able; to beg I am ashamed.
16:3. And the steward said within himself: ‘What shall I do? For my lord is taking the stewardship away from me. I am not strong enough to dig. I am too ashamed to beg.
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Adam Clarke: Commentary on the Bible - 1831
16:3: I cannot dig - He could not submit to become a common day-laborer, which was both a severe and base employment: To beg I am ashamed. And as these were the only honest ways left him to procure a morsel of bread, and he would not submit to either, he found he must continue the system of knavery, in order to provide for his idleness and luxury, or else starve. Wo to the man who gets his bread in this way! The curse of the Lord must be on his head, and on his heart; in his basket, and is his store.
Albert Barnes: Notes on the Bible - 1834
16:3: Said within himself - Thought, or considered.
My lord - My master, my employer.
I cannot dig - This may mean either that his employment had been such that he could not engage in agriculture, not having been acquainted with the business, or that he was "unwilling" to stoop to so low an employment as to work daily for his support. "To dig," here, is the same as to till the earth, to work at daily labor.
To beg - These were the only two ways that presented themselves for a living - either to work for it, or to beg.
I am ashamed - He was too proud for that. Besides, he was in good health and strength, and there was no good reason "why" he should beg - nothing which he could give as a cause for it. It is proper for the sick, the lame, and the feeble to beg; but it is "not" well for the able-bodied to do it, nor is it well to aid them, except by giving them employment, and compelling them to work for a living. He does a beggar who is able to work the most real kindness who sets him to work, and, as a general rule, we should not aid an able-bodied man or woman in any other way. Set them to work, and pay them a fair compensation, and you do them good in two ways, for the habit of labor may be of more value to them than the price you pay them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: said: Luk 18:4; Est 6:6
What: Luk 12:17; Isa 10:3; Jer 5:31; Hos 9:5; Act 9:6
I cannot: Pro 13:4, Pro 15:19, Pro 18:9, Pro 19:15, Pro 21:25, Pro 21:26, Pro 24:30-34, Pro 26:13-16, Pro 27:23-27; Pro 29:21; Th2 3:11
to beg: Luk 16:20, Luk 16:22; Pro 20:4; Mar 10:46; Joh 9:8; Act 3:2
John Gill
16:3 Then the steward said within himself,.... As the Scribes and Pharisees were wont to do, Mt 3:9
what shall I do? he does not say, what will become of me? I am undone, and what shall I do to be saved? or what shall I do for my Lord and Master I have so much injured? or what shall I do to make up matters with him? or what account shall I give? but what shall I do for a maintenance? how shall I live? what shall I do to please men, and gain their opinion and good will, and so be provided for by them? of this cast were the Pharisees, men pleasers, and self-seekers:
for my Lord taketh away from me the stewardship: the priesthood was changed, and there was a change also of the law; the ceremonial law was abrogated, and the ordinances of the former dispensation were shaken and removed; so that these men must of course turn out of their places and offices:
I cannot dig; or "plough", as the Arabic version renders it; or do any part of husbandry, particularly that which lies in manuring and cultivating the earth; not but that he was able to do it; but he could not tell how to submit to such a mean, as well as laborious way of life; for nothing was meaner among the Jews than husbandry: they have a saying, that , "you have no trade", or business, "lesser", or meaner "than husbandry" (g):
and to beg I am ashamed; for nothing could be more disagreeable, to one who had lived so well in his master's house, and in so much fulness and luxury, as the Scribes and Pharisees did. The Jews have a saying, that (h).
"want of necessaries, , "is better than begging": (and says one) I have tasted the bitterness of all things, and I have not found any thing more bitter "than begging:"''
and which was literally true of the Jews, after the destruction of Jerusalem; when multitudes of them were condemned to work in the mines; and vast numbers were scattered about every where as vagabonds, begging their bread; both which were very irksome to that people: though both these phrases may be mystically understood: and "digging" may intend a laborious searching into the Scriptures, and a diligent performance of good works: neither of which the Pharisees much cared for, though they made large pretensions to both; nor did they dig deep to lay a good foundation whereon to build eternal life and happiness: nor could they attain to the law of righteousness by all their toil and labour, they would be thought to have taken: and for "begging", they were above that: read the Pharisee's prayer in Lk 18:11 and you will not find one petition in it. To ask any thing at the throne of grace, in a way of mere grace and favour, and not merit: or to beg any thing at the hands of Christ, as life, righteousness, pardon, cleansing, healing, food, &c. they were ashamed of, and cared not for.
(g) T. Bab. Yebamot, fol. 63. 1. (h) Mischar Hapeninim apud Buxtorf. Florileg, Heb. p. 262.
John Wesley
16:3 To beg I am ashamed - But not ashamed to cheat! This was likewise a sense of honour! "By men called honour, but by angels pride."
Robert Jamieson, A. R. Fausset and David Brown
16:3 cannot dig . . . to beg, ashamed--therefore, when dismissed, shall be in utter want.
16:416:4: Գիտե՛մ զինչ արարից. զի յորժամ ՚ի բա՛ց լինիցիմ ՚ի տնտեսութենէս, ընկալցի՛ն զիս ՚ի տո՛ւնս իւրեանց[1373]։ [1373] Ոմանք. ՚Ի բաց լինիմ ՚ի տնտե՛՛։
4 Գիտեմ, թէ ինչ պիտի անեմ, որպէսզի, երբ տնտեսութիւնիցս հեռացուեմ, ընդունեն ինձ իրենց տները”:
4 Գիտեմ ի՛նչ պիտի ընեմ, որպէս զի երբ իմ տնտեսութենէս հանուիմ, զիս իրենց տունը ընդունին’։
Գիտեմ զինչ արարից, զի յորժամ ի բաց լինիցիմ ի տնտեսութենէս, ընկալցին զիս ի տունս իւրեանց:

16:4: Գիտե՛մ զինչ արարից. զի յորժամ ՚ի բա՛ց լինիցիմ ՚ի տնտեսութենէս, ընկալցի՛ն զիս ՚ի տո՛ւնս իւրեանց[1373]։
[1373] Ոմանք. ՚Ի բաց լինիմ ՚ի տնտե՛՛։
4 Գիտեմ, թէ ինչ պիտի անեմ, որպէսզի, երբ տնտեսութիւնիցս հեռացուեմ, ընդունեն ինձ իրենց տները”:
4 Գիտեմ ի՛նչ պիտի ընեմ, որպէս զի երբ իմ տնտեսութենէս հանուիմ, զիս իրենց տունը ընդունին’։
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16:44: знаю, что сделать, чтобы приняли меня в домы свои, когда отставлен буду от управления домом.
16:4  ἔγνων τί ποιήσω, ἵνα ὅταν μετασταθῶ ἐκ τῆς οἰκονομίας δέξωνταί με εἰς τοὺς οἴκους αὐτῶν.
16:4. ἔγνων (I-had-acquainted) τί (to-what) ποιήσω, (I-might-have-done,"ἵνα (so) ὅταν (which-also-ever) μετασταθῶ (I-might-have-been-stood-with) ἐκ (out) τῆς (of-the-one) οἰκονομίας (of-a-house-parceleeing-unto) δέξωνταί ( they-might-have-received ) με (to-me) εἰς (into) τοὺς (to-the-ones) οἴκους (to-houses) ἑαυτῶν. (of-selves)
16:4. scio quid faciam ut cum amotus fuero a vilicatione recipiant me in domos suasI know what I will do, that when I shall be removed from the stewardship, they may receive me into their houses.
4. I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.
16:4. I know what I will do so that, when I have been removed from the stewardship, they may receive me into their houses.’
I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses:

4: знаю, что сделать, чтобы приняли меня в домы свои, когда отставлен буду от управления домом.
16:4  ἔγνων τί ποιήσω, ἵνα ὅταν μετασταθῶ ἐκ τῆς οἰκονομίας δέξωνταί με εἰς τοὺς οἴκους αὐτῶν.
16:4. scio quid faciam ut cum amotus fuero a vilicatione recipiant me in domos suas
I know what I will do, that when I shall be removed from the stewardship, they may receive me into their houses.
16:4. I know what I will do so that, when I have been removed from the stewardship, they may receive me into their houses.’
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-7: Наконец, у домоправителя блеснула мысль о спасении. Он нашел средство, при помощи которого пред ним откроются двери домов, после того как он останется без места (он разумеет здесь домы должников своего хозяина). Он призывает должников, каждого порознь, и вступает с ними в переговоры. Кто были эти должники - арендаторы ли, или торговцы, которые брали из имения для продажи разные естественные продукты, - сказать трудно, да это и не представляет важности. Он спрашивает одного вслед за другим: сколько они должны его хозяину? Первый отвечает: сто мер или, точнее, батов (бат - более 4-х ведер) масла - конечно, оливкового, которое ценилось в то время очень дорого, так что 419: ведер масла стоили в то время на наши деньги 15: 922: руб. (прот. Буткевич, с. 283). Домоправитель велит ему поскорее - дурные дела обыкновенно торопятся делать, чтобы не помешали - написать новую расписку, в которой долг этого должника уменьшен наполовину. С другим должником, который был должен сто мер или точнее, коров (кор - около 20-ти четвериков) пшеницы, которая также ценилась дорого (две тысячи четвертей пшеницы стоили в то время около 20-ти тысяч рублей. Там же с. 324), он поступил почти так же. Таким образом он оказал огромную услугу этим двум должникам, - а затем, может быть, и другим, - и те, конечно, чувствовали пред ним себя навек обязанными. Приют и пропитание для себя в домах этих людей домоправитель обеспечил вполне.
Adam Clarke: Commentary on the Bible - 1831
16:4: They may receive me - That is, the debtors and tenants, who paid their debts and rents, not in money, but in kind; such as wheat, oil, and other produce of their lands.
Albert Barnes: Notes on the Bible - 1834
16:4: I am resolved - He thought of his condition. He looked at the plans which occurred to him. He had been dishonest, and knew that he must lose his place. It would have been better to have "considered before this," and resolved on a proper course of life, and to be faithful to his trust; and his perplexity here teaches us that dishonesty will sooner or later lead us into difficulty, and that the path of honesty is not only the "right" path, but is the path that is filled with most comfort and peace.
When I am put out ... - When I lose my place, and have no home and means of support.
They may receive me ... - Those who are now under me, and whom I am resolved now to favor. He had been dishonest to his master, and, having "commenced" a course of dishonesty, he did not shrink from pursuing it. Having injured his master, and being now detected, he was willing still farther to injure him, to take Rev_enge on him for removing him from his place, and to secure his own interest still at his expense. He was resolved to lay these persons under such obligations, and to show them so much kindness, that they could not well refuse to return the kindness to him and give him a support. We may learn here,
1. That one sin leads on to another, and that one act of dishonesty will be followed by many more, if there is opportunity.
2. Men who commit one sin cannot get along "consistently" without committing many more. One lie will demand many more to make it "appear" like the truth, and one act of cheating will demand many more to avoid detection. The beginning of sin is like the letting out of waters, and no man knows, if he indulges in one sin, where it will end.
3. Sinners are selfish. They care more about "themselves" than they do either about God or truth. If they seek salvation, it is only for selfish ends, and because they desire a comfortable "abode" in the future world rather than because they have any regard to God or his cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: Pro 30:9; Jer 4:22; Jam 3:15
John Gill
16:4 I am resolved what to do,.... Or "I know what to do"; I have a scheme in my head, and I am determined to execute it, which will provide for me, and secure me a maintenance:
that when I am put out of the stewardship; drove from Jerusalem, and from the temple and the synagogues:
they may receive me into their houses; either Jews or Gentiles, after their dispersion.
John Wesley
16:4 I know - That is, I am resolved, what to do.
Robert Jamieson, A. R. Fausset and David Brown
16:4 may receive me, &c.--Observe his one object--when cast out of one home to secure another. This is the key to the parable, on which there have been many differing views.
16:516:5: Եւ կոչեցեալ առ ինքն մի ըստ միոջէ ՚ի պարտապանաց տեա՛ռն իւրոյ. ասէ ցառաջինն. Քանի՞ ինչ պարտիս տեա՛ռն իմում[1374]։ [1374] Ոմանք. Եւ ասէ ցառաջինն։
5 Եւ իր տիրոջ պարտապաններից իւրաքանչիւրին մէկ առ մէկ իր մօտ կանչելով՝ առաջինին ասում է՝ “Իմ տիրոջը ինչքա՞ն պարտք ունես”:
5 Իր տիրոջը պարտականները մէկիկ մէկիկ իրեն կանչելով՝ ըսաւ առաջինին. ‘Դուն իմ տիրոջս ո՞րչափ պարտք ունիս’։
Եւ կոչեցեալ առ ինքն մի ըստ միոջէ ի պարտապանաց տեառն իւրոյ, ասէ ցառաջինն. Քանի՞ ինչ պարտիս տեառն իմում:

16:5: Եւ կոչեցեալ առ ինքն մի ըստ միոջէ ՚ի պարտապանաց տեա՛ռն իւրոյ. ասէ ցառաջինն. Քանի՞ ինչ պարտիս տեա՛ռն իմում[1374]։
[1374] Ոմանք. Եւ ասէ ցառաջինն։
5 Եւ իր տիրոջ պարտապաններից իւրաքանչիւրին մէկ առ մէկ իր մօտ կանչելով՝ առաջինին ասում է՝ “Իմ տիրոջը ինչքա՞ն պարտք ունես”:
5 Իր տիրոջը պարտականները մէկիկ մէկիկ իրեն կանչելով՝ ըսաւ առաջինին. ‘Դուն իմ տիրոջս ո՞րչափ պարտք ունիս’։
zohrab-1805▾ eastern-1994▾ western am▾
16:55: И, призвав должников господина своего, каждого порознь, сказал первому: сколько ты должен господину моему?
16:5  καὶ προσκαλεσάμενος ἕνα ἕκαστον τῶν χρεοφειλετῶν τοῦ κυρίου ἑαυτοῦ ἔλεγεν τῶ πρώτῳ, πόσον ὀφείλεις τῶ κυρίῳ μου;
16:5. καὶ (And) προσκαλεσάμενος ( having-called-toward-unto ) ἕνα (to-one) ἕκαστον (to-each) τῶν (of-the-ones) χρεοφιλετῶν (of-loan-debtors) τοῦ (of-the-one) κυρίου (of-authority-belonged) ἑαυτοῦ (of-self) ἔλεγεν (it-was-forthing) τῷ (unto-the-one) πρώτῳ (unto-most-before,"Πόσον (To-whither-which) ὀφείλεις (thou-debt) τῷ (unto-the-one) κυρίῳ (unto-authority-belonged) μου; (of-me?"
16:5. convocatis itaque singulis debitoribus domini sui dicebat primo quantum debes domino meoTherefore, calling together every one of his lord's debtors, he said to the first: How much dost thou owe my lord?
5. And calling to him each one of his lord’s debtors, he said to the first, How much owest thou unto my lord?
16:5. And so, calling together each one of his lord’s debtors, he said to the first, ‘How much do you owe my lord?’
So he called every one of his lord' s debtors [unto him], and said unto the first, How much owest thou unto my lord:

5: И, призвав должников господина своего, каждого порознь, сказал первому: сколько ты должен господину моему?
16:5  καὶ προσκαλεσάμενος ἕνα ἕκαστον τῶν χρεοφειλετῶν τοῦ κυρίου ἑαυτοῦ ἔλεγεν τῶ πρώτῳ, πόσον ὀφείλεις τῶ κυρίῳ μου;
16:5. convocatis itaque singulis debitoribus domini sui dicebat primo quantum debes domino meo
Therefore, calling together every one of his lord's debtors, he said to the first: How much dost thou owe my lord?
16:5. And so, calling together each one of his lord’s debtors, he said to the first, ‘How much do you owe my lord?’
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Albert Barnes: Notes on the Bible - 1834
16:5: Called every one - As he was "steward," he had the management of all the affairs, and, of course, debts were to be paid to him.
Debtors - Those who "owed" his master, or perhaps "tenants;" those who rented land of his master.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: his: Luk 7:41, Luk 7:42; Mat 18:24
John Gill
16:5 So he called every one of his Lord's debtors,.... Either the Gentiles, who were greatly indebted to God, having sinned against him, and the law, and light of nature, at a great rate; into whose affections, houses, and palaces, the Jews found ways and means to introduce themselves; and, in process of time, got leave to have synagogues built, and their worship set up again: or else the Jews, their countrymen; since these were under those stewards, tutors, and governors, and were debtors to do the whole law; and had, by breaking the law, contracted large debts; and against whom the ceremonial law stood as an handwriting: these the steward called
unto him, and said unto the first, how much owest thou unto my Lord? and it is observable, that the debts of these men, of the first, lay in oil, and of the other in wheat; things much used in the ceremonial law, in the observance of which they had been, greatly deficient; see
Robert Jamieson, A. R. Fausset and David Brown
16:5 fifty . . . fourscore--deducting a half from the debt of the one, and a fifth from that of the other.
16:616:6: Եւ նա ասէ. Հարեւր մա՛ր ձիթոյ։ Ասէ ցնա. Կա՛ զգիր քո, եւ նի՛ստ գրեա վաղվաղակի յիսո՛ւն։
6 Եւ սա ասում է՝ “Հարիւր տակառիկ ձէթ”. եւ տնտեսը նրան ասում է՝ “Ա՛ռ քո մուրհակը եւ նստի՛ր ու անմիջապէս գրի՛ր՝ յիսուն”:
6 Ան ալ ըսաւ. ‘Հարիւր մար ձէթ’։ Ըսաւ անոր. ‘Գիրդ առ ու շուտով նստէ յիսուն գրէ’։
Եւ նա ասէ. Հարեւր մար ձիթոյ: Ասէ ցնա. Կա զգիր քո, եւ նիստ գրեա վաղվաղակի յիսուն:

16:6: Եւ նա ասէ. Հարեւր մա՛ր ձիթոյ։ Ասէ ցնա. Կա՛ զգիր քո, եւ նի՛ստ գրեա վաղվաղակի յիսո՛ւն։
6 Եւ սա ասում է՝ “Հարիւր տակառիկ ձէթ”. եւ տնտեսը նրան ասում է՝ “Ա՛ռ քո մուրհակը եւ նստի՛ր ու անմիջապէս գրի՛ր՝ յիսուն”:
6 Ան ալ ըսաւ. ‘Հարիւր մար ձէթ’։ Ըսաւ անոր. ‘Գիրդ առ ու շուտով նստէ յիսուն գրէ’։
zohrab-1805▾ eastern-1994▾ western am▾
16:66: Он сказал: сто мер масла. И сказал ему: возьми твою расписку и садись скорее, напиши: пятьдесят.
16:6  ὁ δὲ εἶπεν, ἑκατὸν βάτους ἐλαίου. ὁ δὲ εἶπεν αὐτῶ, δέξαι σου τὰ γράμματα καὶ καθίσας ταχέως γράψον πεντήκοντα.
16:6. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Ἑκατὸν (To-a-hundred) βάτους (to-batos) ἐλαίου: (of-an-oillet) ὁ (the-one) δὲ (moreover) εἶπεν (it-had-said) αὐτῷ (unto-it," Δέξαι ( Thou-should-have-received ) σου (of-thee) τὰ (to-the-one) γράμματα (to-letters) καὶ (and) καθίσας (having-sat-down-to) ταχέως (unto-quick) γράψον (thou-should-have-scribed) πεντήκοντα. (to-fifty)
16:6. at ille dixit centum cados olei dixitque illi accipe cautionem tuam et sede cito scribe quinquagintaBut he said: An hundred barrels of oil. And he said to him: Take thy bill and sit down quickly and write fifty.
6. And he said, A hundred measures of oil. And he said unto him, Take thy bond, and sit down quickly and write fifty.
16:6. So he said, ‘One hundred jars of oil.’ And he said to him, ‘Take your invoice, and quickly, sit down and write fifty.’
And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty:

6: Он сказал: сто мер масла. И сказал ему: возьми твою расписку и садись скорее, напиши: пятьдесят.
16:6  ὁ δὲ εἶπεν, ἑκατὸν βάτους ἐλαίου. ὁ δὲ εἶπεν αὐτῶ, δέξαι σου τὰ γράμματα καὶ καθίσας ταχέως γράψον πεντήκοντα.
16:6. at ille dixit centum cados olei dixitque illi accipe cautionem tuam et sede cito scribe quinquaginta
But he said: An hundred barrels of oil. And he said to him: Take thy bill and sit down quickly and write fifty.
16:6. So he said, ‘One hundred jars of oil.’ And he said to him, ‘Take your invoice, and quickly, sit down and write fifty.’
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
16:6: A hundred measures of oil - Ἑκατον βατους, A hundred baths. The בת bath was the largest measure of capacity among the Hebrews, except the homer, of which it was the tenth part: see Eze 45:11, Eze 45:14. It is equal to the ephah, i.e. to seven gallons and a half of our measure.
Take thy bill - Thy account - το γραμμα. The writing in which the debt was specified, together with the obligation to pay so much, at such and such times. This appears to have been in the hand-writing of the debtor, and probably signed by the steward: and this precluded imposition on each part. To prevent all appearance of forgery in this case, he is desired to write it over again, and to cancel the old engagement. In carrying on a running account with a tradesman, it is common among the Hindoos for the buyer to receive from the hands of the seller a daily account of the things received; and according to this account, written on a slip of paper, and which remains in the hands of the buyer, the person is paid.
Albert Barnes: Notes on the Bible - 1834
16:6: A hundred measures - The measure here mentioned is the "bath" which contained, according to Dr. Arbuthnot's tables, 7 12 gallons, or, according to the marginal note, about 9 gallons and 3 quarts.
Oil - Oil of olives, or sweet oil. It was much used for lamps, as an article of food Exo 29:2, and also for anointing, and, of course, as an article of commerce, Kg1 5:11. These were persons, doubtless, who had "rented" land of the rich man, and who were to give him a certain proportion of the produce.
Thy bill - The contract, obligation, or "lease." It was probably written as a "promise" by the debtor and signed by the steward, and thus became binding. Thus he had power to alter it, without supposing that his master would detect it. The bill or contract was in the hands of the steward, and he gave it back to him to write a new one.
Quickly - He supposed that his master would soon remove him, and he was, therefore, in haste to have all things secure beforehand. It is worthy of remark, also, that "all" this was wrong. His master had called for the account: but, instead of rendering it, he engaged in other business, disobeyed his lord still, and, in contempt of his commands, sought his own interest. All sinners would be slow to give in their account to God if they could do it; and it is only because, when God calls them by death, they "cannot but go," that they do not engage still in their own business and disobey him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: measures: The word Batos in the original containeth nine gallons, three quarts. See Eze 45:10-14.
Take: Luk 16:9, Luk 16:12; Tit 2:10
John Gill
16:6 And he said an hundred measures of oil,.... Or "baths of oil", the same quantity as in Ezra 7:22 where Aben Ezra (i) calls them, "measures", as we do here; and Jarchi (k) observes, that they were, , "to mingle with the meal, or flour offerings"; which illustrates the above observation, that they were for the temple service; and the bath was the measure of oil, as the ephah was of wheat (l); and they were both of the same quantity, Ezek 45:11. According to Godwin (m) it held four gallons and a half; so that a hundred of them contained four hundred and fifty gallons; though some make the measure much larger. Some say the "bath" held six gallons, one pottle, and half a pint; and others, seven gallons, two quarts, and half a pint; and others, nine gallons, and three quarts.
Take thy bill, or "writing"; which showed the bargain made for so many measures; and which acknowledged the receipt of them, and promised payment:
and sit down quickly; for his case required haste;
and write fifty; just half; that it might appear he had bought but fifty, and was accountable for no more.
(i) In Ezr. vii. 22. (k) In ib. (l) Kimchi in Ezek. xlv. 14. (m) Moses & Aaron, l. 6. c. 9.
16:716:7: Դարձեալ՝ ասէ ցմեւսն. Դու՝ քանի՞ ինչ պարտիս։ Եւ նա ասէ. Հարեւր քոռ ցորենոյ։ Եւ ասէ ցնա. Կա՛ զգիր քո՝ եւ նի՛ստ գրեա ութսո՛ւն[1375]։ [1375] Ոմանք. Գրեա՛ վաղվաղակի ութսուն։
7 Ապա դարձեալ միւսին ասում է՝ “Դու ինչքա՞ն պարտք ունես”. եւ սա ասաց՝ “Հինգ հարիւր պարկ ցորեն”: Տնտեսը նրան ասաց՝ “Ա՛ռ քո մուրհակը եւ նստի՛ր ու գրի՛ր՝ չորս հարիւր”:
7 Ետքը միւսին ըսաւ. ‘Դո՞ւն որչափ պարտք ունիս’։ Անիկա ըսաւ. ‘Հարիւր քոռ ցորեն’։ Ըսաւ անոր. ‘Գիրդ առ եւ ութսուն գրէ’։
Դարձեալ ասէ ցմեւսն. Դու քանի՞ ինչ պարտիս: Եւ նա ասէ. Հարեւր քոռ ցորենոյ: Եւ ասէ ցնա. Կա զգիր քո, եւ նիստ գրեա ութսուն:

16:7: Դարձեալ՝ ասէ ցմեւսն. Դու՝ քանի՞ ինչ պարտիս։ Եւ նա ասէ. Հարեւր քոռ ցորենոյ։ Եւ ասէ ցնա. Կա՛ զգիր քո՝ եւ նի՛ստ գրեա ութսո՛ւն[1375]։
[1375] Ոմանք. Գրեա՛ վաղվաղակի ութսուն։
7 Ապա դարձեալ միւսին ասում է՝ “Դու ինչքա՞ն պարտք ունես”. եւ սա ասաց՝ “Հինգ հարիւր պարկ ցորեն”: Տնտեսը նրան ասաց՝ “Ա՛ռ քո մուրհակը եւ նստի՛ր ու գրի՛ր՝ չորս հարիւր”:
7 Ետքը միւսին ըսաւ. ‘Դո՞ւն որչափ պարտք ունիս’։ Անիկա ըսաւ. ‘Հարիւր քոռ ցորեն’։ Ըսաւ անոր. ‘Գիրդ առ եւ ութսուն գրէ’։
zohrab-1805▾ eastern-1994▾ western am▾
16:77: Потом другому сказал: а ты сколько должен? Он отвечал: сто мер пшеницы. И сказал ему: возьми твою расписку и напиши: восемьдесят.
16:7  ἔπειτα ἑτέρῳ εἶπεν, σὺ δὲ πόσον ὀφείλεις; ὁ δὲ εἶπεν, ἑκατὸν κόρους σίτου. λέγει αὐτῶ, δέξαι σου τὰ γράμματα καὶ γράψον ὀγδοήκοντα.
16:7. ἔπειτα (Upon-if-to-the-ones) ἑτέρῳ (unto-different) εἶπεν (it-had-said,"Σὺ (Thou) δὲ (moreover) πόσον (to-whither-which) ὀφείλεις; (thou-debt?"ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Ἑκατὸν (To-a-hundred) κόρους (to-kor') σίτου: (of-a-grain) λέγει (it-fortheth) αὐτῷ (unto-it," Δέξαι ( Thou-should-have-received ) σου (of-thee) τὰ (to-the-ones) γράμματα (to-letters) καὶ (and) γράψον (thou-should-have-scribed) ὀγδοήκοντα. (to-eighty)
16:7. deinde alio dixit tu vero quantum debes qui ait centum choros tritici ait illi accipe litteras tuas et scribe octogintaThen he said to another: And how much dost thou owe? Who said: An hundred quarters of wheat. He said to him: Take thy bill and write eighty.
7. Then said he to another, And how much owest thou? And he said, A hundred measures of wheat. He saith unto him, Take thy bond, and write fourscore.
16:7. Next, he said to another, ‘In truth, how much do you owe?’ And he said, ‘One hundred measures of wheat.’ He said to him, ‘Take your record books, and write eighty.’
Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore:

7: Потом другому сказал: а ты сколько должен? Он отвечал: сто мер пшеницы. И сказал ему: возьми твою расписку и напиши: восемьдесят.
16:7  ἔπειτα ἑτέρῳ εἶπεν, σὺ δὲ πόσον ὀφείλεις; ὁ δὲ εἶπεν, ἑκατὸν κόρους σίτου. λέγει αὐτῶ, δέξαι σου τὰ γράμματα καὶ γράψον ὀγδοήκοντα.
16:7. deinde alio dixit tu vero quantum debes qui ait centum choros tritici ait illi accipe litteras tuas et scribe octoginta
Then he said to another: And how much dost thou owe? Who said: An hundred quarters of wheat. He said to him: Take thy bill and write eighty.
16:7. Next, he said to another, ‘In truth, how much do you owe?’ And he said, ‘One hundred measures of wheat.’ He said to him, ‘Take your record books, and write eighty.’
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
16:7: A hundred measures of wheat - Ἑκατον κορους, a hundred cors. Κορος, from the Hebrew כר cor, was the largest measure of capacity among the Hebrews, whether for solids or liquids. As the bath was equal to the ephah, so the cor was equal to the homer. It contained about seventy-five gallons and five pints English. For the same reason for which I preserve the names of the ancient coins, I preserve the names of the ancient measures. What idea can a mere English reader have of the word measure in this and the preceding verse, when the original words are not only totally different, but the quantity is as seven to seventy-five? The original terms should be immediately inserted in the text, and the contents inserted in the margin. The present marginal reading is incorrect. I follow Bishop Cumberland's weights and measures. See on Luk 15:8 (note).
In the preceding relation, I have no doubt our Lord alluded to a custom frequent in the Asiatic countries: a custom which still prevails, as the following account, taken from Capt. Hadley's Hindostan Dialogues, sufficiently proves. A person thus addresses the captain: "Your Sirkar's deputy, whilst his master was gone to Calcutta, established a court of justice.
"Having searched for a good many debtors and their creditors, he learned the accounts of their bonds.
"He then made an agreement with them to get the bonds out of the bondsmen's hands for half the debt, if they would give him one fourth.
"Thus, any debtor for a hundred rupees, having given fifty to the creditor, and twenty-five to this knave, got his bond for seventy-five rupees.
"Having seized and flogged 125 bondholders, he has in this manner determined their loans, and he has done this business in your name." Hadley's Gram. Dialogues, p. 79. 5th edit. 1801.
Albert Barnes: Notes on the Bible - 1834
16:7: Measures of wheat - The measure here mentioned - the "kor," or homer - contained, according to the tables of Dr. Arbuthnot, about 32 pecks, or 8 bushels; or, according to the marginal note, about 14 bushels and a "pottle." A "pottle" is 4 pints. The Hebrew "kor," כר kor, or "homer," חמר chomer, was equal to 10 baths or 70 gallons, and the actual amount of the measure, according to this, was not far from 8 gallons. Robinson, Lexicon), however, supposes that the bath was 11 12 gallons, and the kor or homer 14 to 45 bushels. The amount is not material to the proper understanding of the parable.
Fourscore - Eighty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: An hundred: Luk 20:9, Luk 20:12; Sol 8:11, Sol 8:12
measures: "The word here interpreted a measure, in the original containeth about fourteen bushels and a pottle. Gr.
John Gill
16:7 Then said he to another, and how much owest thou?.... To my Lord, as before:
and he said, an hundred measures of wheat, or "cors of wheat"; the same with "homers", Ezek 45:14 the same quantity as in Ezra 7:22 where, as here, they are called an hundred measures of wheat; and were, as Jarchi on the place observes, "for the meal, or flour offerings": according to the above writer (n), this measure held five bushels, and five gallons; so that the whole was five hundred, sixty bushels, and a half: some make the measure to hold eight bushels and a half; and others, fourteen bushels and a pottle, which greatly increases the quantity.
And he said unto him, take thy bill and write fourscore. The Persic version reads "seventy". Inasmuch now as oil and wheat were things expended in the observance of the ceremonial law, and these men's debts lay in them, it may have regard to the deficiency of the Jews in those things: wherefore by "the bill" may be meant the law; and which is sometimes called by the same name as here, the "writing", or "letter", 2Cor 3:6 and is so called, not merely because it was written in letters; but because it is a mere letter, showing only what is to be done and avoided, without giving strength to perform, or pointing where it is to be had; and it is so, as obeyed by an unregenerate man; and as abstracted from the spirituality of it; and as weak, and without efficacy, to quicken, justify, or sanctify: and whereas the steward, the Scribes and Pharisees, ordered the debtors to write a lesser sum; this may regard the lessening, and even laying aside of many things in the law, after the destruction of the temple; as particularly the daily sacrifice, and other things; see Dan 9:27 and the doctrine of the Pharisees was always a curtailing of the law, and making less of it than it was; as appears from the glosses they put upon it, refuted by our Lord in Mt 5:1. They compounded the matter with the people, as some men do now, and taught them, that an imperfect righteousness would do in the room of a perfect one: a doctrine very pleasing to men, and which never fails of gaining an access into the hearts and houses of carnal men; though very injurious to God, and to his divine perfections, particularly his justice and holiness; as the methods this steward took were unjust to his Lord, though very agreeable to his debtors, and were well calculated to answer the end he proposed, an after provision for himself. I am much indebted to a learned writer (o), whose name is in the margin, for several thoughts and hints in the explanation of this parable; and also of that of the rich man and Lazarus, in the latter part of this chapter.
(n) Moses & Aaron, l. 6. c. 9. (o) Teelnianni Specimen Explicat. Parabolarum.
16:816:8: Եւ գովեա՛ց տէրն զտնտե՛սն անիրաւութեան, զի իմաստութեամբ արար. զի որդիք աշխարհիս այսորիկ իմաստնագո՛յնք են քան զորդիս լուսոյ յա՛զգս իւրեանց։
8 Եւ տէրը գովեց անիրաւ տնտեսին, որովհետեւ հնարամտութեամբ գործեց, քանի որ այս աշխարհի որդիները աւելի հնարամիտ են, քան լոյսի որդիները իրենց սերնդի մէջ»:
8 Տէրը անիրաւ տնտեսը գովեց, որ խելացութիւնով ըրաւ. վասն զի այս աշխարհին որդիները իրենց ցեղին մէջ՝ լուսոյ որդիներէն աւելի խելացի են։
Եւ գովեաց տէրն զտնտեսն անիրաւութեան, զի իմաստութեամբ արար. զի որդիք աշխարհիս այսորիկ իմաստնագոյն են քան զորդիս լուսոյ յազգս իւրեանց:

16:8: Եւ գովեա՛ց տէրն զտնտե՛սն անիրաւութեան, զի իմաստութեամբ արար. զի որդիք աշխարհիս այսորիկ իմաստնագո՛յնք են քան զորդիս լուսոյ յա՛զգս իւրեանց։
8 Եւ տէրը գովեց անիրաւ տնտեսին, որովհետեւ հնարամտութեամբ գործեց, քանի որ այս աշխարհի որդիները աւելի հնարամիտ են, քան լոյսի որդիները իրենց սերնդի մէջ»:
8 Տէրը անիրաւ տնտեսը գովեց, որ խելացութիւնով ըրաւ. վասն զի այս աշխարհին որդիները իրենց ցեղին մէջ՝ լուսոյ որդիներէն աւելի խելացի են։
zohrab-1805▾ eastern-1994▾ western am▾
16:88: И похвалил господин управителя неверного, что догадливо поступил; ибо сыны века сего догадливее сынов света в своем роде.
16:8  καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσιν.
16:8. καὶ (And) ἐπῄνεσεν (it-lauded-upon-unto,"ὁ (the-one) κύριος (authority-belonged,"τὸν (to-the-one) οἰκονόμον (to-a-house-parceleer) τῆς (of-the-one) ἀδικίας (of-an-un-coursing-unto) ὅτι (to-which-a-one) φρονίμως (unto-center-belonged-to) ἐποίησεν: (it-did-unto) ὅτι (To-which-a-one) οἱ (the-ones) υἱοὶ (sons) τοῦ (of-the-one) αἰῶνος (of-an-age) τούτου (of-the-one-this) φρονιμώτεροι ( more-center-belonged-to ) ὑπὲρ (over) τοὺς (to-the-ones) υἱοὺς (to-sons) τοῦ (of-the-one) φωτὸς (of-a-light) εἰς (into) τὴν (to-the-one) γενεὰν (to-a-generation) τὴν (to-the-one) ἑαυτῶν (of-selves) εἰσίν. (they-be)
16:8. et laudavit dominus vilicum iniquitatis quia prudenter fecisset quia filii huius saeculi prudentiores filiis lucis in generatione sua suntAnd the lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generation than the children of light.
8. And his lord commended the unrighteous steward because he had done wisely: for the sons of this world are for their own generation wiser than the sons of the light.
16:8. And the lord praised the iniquitous steward, in that he had acted prudently. For the sons of this age are more prudent with their generation than are the sons of light.
And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light:

8: И похвалил господин управителя неверного, что догадливо поступил; ибо сыны века сего догадливее сынов света в своем роде.
16:8  καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσιν.
16:8. et laudavit dominus vilicum iniquitatis quia prudenter fecisset quia filii huius saeculi prudentiores filiis lucis in generatione sua sunt
And the lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generation than the children of light.
16:8. And the lord praised the iniquitous steward, in that he had acted prudently. For the sons of this age are more prudent with their generation than are the sons of light.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
8: Хозяин имения, услышав о таком поступке домоправителя, похвалил его, нашел, что тот поступил догадливо, или, лучше перевести, мудро, обдуманно и целесообразно (fronimoV). Странною кажется эта похвала? Господину нанесен ущерб и весьма значительный, а он все же хвалил неверного домоправителя, удивляясь его благоразумности. За что же тут хвалить? Надо бы, казалось, подать на него жалобу в суд, а не хвалить... Большинство толкователей поэтому настаивают на том, что господин, собственно, удивляется только ловкости домоправителя, нисколько не одобряя характера самого средства, какое тот нашел для своего спасения. Но такое решение вопроса очень неудовлетворительно, потому что отсюда выходит, что Христос далее учит Своих последователей тоже только ловкости или уменью находить исход в трудных обстоятельствах жизни, подражая людям недостойным (неправедным). Поэтому более вероятным представляется объяснение, какое дает этой "похвале", а вместе и поступку домоправителя пpoт. Бyткевич. По его толкованию, домоправитель скинул со счетов должникам только то, что приходилось ему самому, так как он писал раньше в расписках, и ту сумму, за которую сдавал землю арендаторам по согласию с своим господином, и ту, какую намеревался присвоить лично себе. Так как теперь уже не было возможности для него получить выговоренную им для себя сумму - он уходил со службы, - то он и переменил расписки, не нанеся этим решительно никакого ущерба своему хозяину, потому что тот свое все же должен был получить (с. 327). Только нельзя согласиться с о. Буткевичем в том, что теперь домоправитель "оказался честным и благородным" и что поэтому, именно за отказ от возможности получить свою долю, господин и похвалил его. Честностью и благородством нельзя назвать то, когда человек поневоле должен отказаться от получения дохода... Таким образом, действительно, хозяину, как человеку порядочному, не было побуждения настаивать на том, чтобы должники внесли в его пользу все, что выговорено было с них домоправителем: он считал их должными гораздо меньшую сумму. Обиды ему домоправитель не нанес - отчего же хозяину было и не похвалить его? На такое одобрение целесообразности поступка домоправителя и находится здесь указание. - Ибо сыны века сего догадливее сынов света в своем роде. Обычное толкование этого изречения такое: люди мирские лучше умеют устраивать свои дела, чем христиане свои, достигая высоких, им поставленных целей. Но с таким толкованием трудно согласиться, во-первых, потому, что едва ли в то время термин "сыны света" обозначал уже христиан: у ев. Иоанна, на которого ссылается еп. Михаил, примыкающий к общему числу толкователей этого места, если и употреблено однажды это выражение, то не для обозначения понятия "христиане" (ср. Ин XII, 36). А, во-вторых, чем же догадливее мирские люди, привязанные к миру, людей, преданных Христу? Разве последние не показали свою мудрость в том, что все оставили и пошли за Христом? Поэтому мы склоняемся опять к принятию в настоящем случае мнения прот. Буткевича (он, впрочем, повторяет мнения Браунга и Гольба), по которому "сыны века сего" - это мытари, которые, по взгляду фарисеев, жили в духовной темноте, занятые исключительно мелкими земными интересами (сбором податей), а "сыны света" - это фарисеи, которые считали себя вполне просвещенными (ср. Рим II, 19) и которых Христос так называет, конечно, в ироническом смысле. К этому толкованию приходит и прибавленное Христом выражение: "в своем роде". Этим Он показывает, что разумеет здесь не "сынов света" в собственном смысле этого слова, а "сынов света" в особенном, своем роде. Таким образом, смысл выражения будет такой: ибо мытари благоразумнее фарисеев (с. 329). Но при таком объяснении - этого нельзя скрыть - остается неясною связь последних слов рассматриваемого стиха с тем замечанием, что господин похвалил неверного домоправителя. Остается признать, что эта мысль второй половины 8-го стиха не стоит в связи со всем выражением первой половины, а объясняет только одно "догадливо" или "благоразумно". Господь кончил притчу словами: "и похвалил господин управителя неверного, что догадливо поступил". Теперь Он хочет сделать применение притчи к Своим ученикам и вот, смотря на приближавшихся к нему мытарей (см. XV, I), Он как бы говорит: "да, мудрость, благоразумие в искании себе спасения - великое дело, и Я должен теперь признать, что, к удивлению многих, такую мудрость обнаруживают мытари и не проявляют ее те, которые считали всегда себя самыми просвещенными людьми, т. е. фарисеи".
Adam Clarke: Commentary on the Bible - 1831
16:8: The lord commended - Viz. the master of this unjust steward. He spoke highly of the address and cunning of his iniquitous servant. He had, on his own principles, made a very prudent provision for his support; but his master no more approved of his conduct in this, than he did in his wasting his substance before. From the ambiguous and improper manner in which this is expressed in the common English translation, it has been supposed that our blessed Lord commended the conduct of this wicked man: but the word κυριος, there translated lord, simply means the master of the unjust steward.
The children of this world - Such as mind worldly things only, without regarding God or their souls. A phrase by which the Jews always designate the Gentiles.
Children of light - Such as are illuminated by the Spirit of God, and regard worldly things only as far as they may subserve the great purposes of their salvation, and become the instruments of good to others. But ordinarily the former evidence more carefulness and prudence, in providing for the support and comfort of this life, than the latter do in providing for another world.
Albert Barnes: Notes on the Bible - 1834
16:8: The lord commended - Praised, or expressed admiration at his wisdom. These are not the words of Jesus, as commending him, but a part of the narrative or parable. His "master" commended him - saw that he was wise and considerate, though he was dishonest.
The unjust steward - It is not said that his master commended him because he was "unjust," but because he was "wise." This is the only thing in his conduct of which there is any approbation expressed, and this approbation was expressed by "his master." This passage cannot be brought, therefore, to prove that Jesus meant to commend his dishonesty. It was a commendation of his "shrewdness or forethought;" but the master could no more "approve" of his conduct as a moral act than he could the first act of cheating him.
The children of this world - Those who are "devoted" to this world; who live for this world only; who are careful only to obtain property, and to provide for their temporal necessities. It does not mean that they are especially wicked and profligate, but only that they are "worldly," and anxious about earthly things. See Mat 13:22; Ti2 4:10.
Are wiser - More prudent, cunning, and anxious about their particular business. They show more skill, study more plans, contrive more ways to provide for themselves, than the children of light do to promote the interests of religion.
In their generation - Some have thought that this means "in their manner of living, or in managing their affairs." The word "generation" sometimes denotes the manner of life, Gen 6:9; Gen 37:2. Others suppose that it means "toward or among the people of their own age." They are more prudent and wise than Christians in regard to the people of their own time; they turn their connection with them to good account, and make it subserve their worldly interests, while Christians fail much more to use the world in such a manner as to subserve their spiritual interests.
Children of light - Those who have been enlightened from above - who are Christians. This may be considered as the application of the parable. It does not mean that it is more wise to be a worldly man than to be a child of light, but that those who "are" worldly show much prudence in providing for themselves; seize occasions for making good bargains; are active and industrious; try to turn everything to the best account, and thus exert themselves to the utmost to advance their interests; while Christians often suffer opportunities of doing good to pass unimproved; are less steady, firm, and anxious about eternal things, and thus show less wisdom. Alas! this is too true; and we cannot but reflect here how different the world would be if all Christians were as anxious, and diligent, and prudent in religious matters as others are in worldly things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: unjust: Luk 16:10, Luk 18:6
done: Luk 16:4; Gen 3:1; Exo 1:10; Sa2 13:3; Kg2 10:19; Pro 6:6-8
children of this: Luk 20:34; Psa 17:14; Co1 3:18; Phi 3:19
in: Psa 49:10-19; Mat 17:26
children of light: Joh 12:36; Eph 5:8; Th1 5:5; Pe1 2:9; Jo1 3:10
Geneva 1599
16:8 And the lord commended (a) the unjust steward, because he had done wisely: for the (b) children of this world are in their generation wiser than the children of light.
(a) This parable does not approve the steward's evil dealing, for it was definitely theft: but parables are set forth to show a thing in a secret way, and as it were, to present the truth by means of an allegory, even though it may not be exact: so that by this parable Christ means to teach us that worldly men are more clever in the affairs of this world than the children of God are diligent for everlasting life.
(b) Men that are given to this present life, contrary to whom are the children of light: Paul calls the former carnal and the latter spiritual.
John Gill
16:8 And the Lord commended the unjust steward,.... Not the Lord Jesus Christ, who delivered this parable, as the Syriac version seems to suggest, rendering it, "our Lord"; but the Lord of the steward, or "God", as the Ethiopic version reads: not that he commended him for the fact he did, or the injustice of it for this is contrary to his nature and perfections; but for his craft and cunning in providing himself a maintenance for time to come: for he is on that account branded as an "unjust steward", as he was, in wasting his Lord's goods; putting false glosses on the Scriptures; doing damage both to the souls and worldly estates of men: and in neglecting and despising lawful and honest ways of living, by digging or begging, asking favours at the hand of God, and doing good works; and in falsifying accounts; breaking the least of the commandments, and teaching men so to do; and in corrupting others, making proselytes twofold more the children of hell than himself; and in being liberal with another's property, to wrong objects, and for a wrong end. It was not therefore because he had done justly to his Lord, or right to others, that he is commended; but
became he had done wisely for himself: the wit, and not the goodness of the man is commended; which, in the language and sense of the Jews, may be thus expressed (p):
"because a man, , "does good" for himself with "mammon" which is not his own.''
For the children of this world are in their generation wiser than the children of light: by "the children of this world" may be meant the Israelites, who belonged to the Jewish nation and church, called the "world", and "this world", 1Cor 10:11 especially the princes of it, the ecclesiastical doctors and rulers: and who also were the men of this present world; in general they were such who were, as they were born into the world; in their sins, in the pollution, and under the guilt of them; were carnal, in the flesh, or unregenerate, and in darkness and blindness: they were such as were not only in the world, but of it; they belonged to it, having never been called out of it; and were under the influence of the God of it; and were taken with the things of it, its riches, honours, and pleasures; and had their portion in it, and were of worldly spirits; all which agrees with the Scribes and Pharisees; see Ps 17:14 and Aben Ezra on it, who has the very phrase here used: , a "man of the world", is sometimes (q) distinguished from a scholar, or a wise man; but , "the children of the world", as they frequently intend the inhabitants of the world (r), are sometimes distinguished from , "a son of the world to come" (s); and from "the children of faith" (t), the same as "the children of light" here; by whom are meant the children of the Gospel dispensation; or persons enlightened by the Spirit and grace of God, to see the sinfulness of sin, and their wretched state my nature; the insufficiency of their own righteousness to justify them before God; the way of life, righteousness, and salvation by Christ; who see that the several parts of salvation, and the whole, are of grace; have some light into the Scriptures of truth, and doctrines of the Gospel; and some glimpse of heaven, and the unseen glories of another world, though attended with much darkness in the present state: and who shall enjoy the light of glory. Now, the men of the world, or carnal men, are, generally speaking, wiser than these; not in things spiritual, but in things natural, in the affairs of life, in worldly matters. The phrase seems to answer to "generations" used in Gen 6:9 "these are the generations of Noah", &c. and "the generations of Jacob"; by which are meant, not the genealogies of them, but their affairs; what befell them in life: as so the Jewish writers (u) explain the phrase by "the things which happened" unto them in this world, in the course of their pilgrimage: or they are wise, , "for their own generation": for the temporal good of their posterity, than saints are for the spiritual good of theirs: or they are wiser for the time that is to come in this life, than good men are concerning themselves for the time to come in the other world: or they are wiser, and more prudent in disposing of their worldly substance for their own secular good, and that of their offspring, than men of spiritual light and knowledge are, in disposing of their worldly substance for the glory of God, the interest of Christ, the honour of religion, their own spiritual good, and that of their posterity.
(p) T. Bab. Yebamot, fol. 121. 1. (q) T. Bab Bava Netzia, fol. 27. 2. (r) Zohar in Exod. fol. 26. 2. & 58. 3, 4. Tzeror Hammor, fol. 99. 3. & 101. 2. & 102. 4. (s) Zohar in Exod. fol. 59. 4. (t) Zohar in Num. fol. 50. 4. (u) Aben Ezra in Gen. vi. 9. & xxxvii. 2. Sol. Urbin Obel Moed, fol. 85. 1.
John Wesley
16:8 And the lord commended the unjust steward - Namely, in this respect, because he had used timely precaution: so that though the dishonesty of such a servant be detestable, yet his foresight, care, and contrivance, about the interests of this life, deserve our imitation, with regard to the more important affairs of another. The children of this world - Those who seek no other portion than this world: Are wiser - Not absolutely, for they are, one and all, egregious fools; but they are more consistent with themselves; they are truer to their principles; they more steadily pursue their end; they are wiser in their generation - That is, in their own way, than the children of light - The children of God, whose light shines on their hearts.
Robert Jamieson, A. R. Fausset and David Brown
16:8 the lord--evidently the steward's lord, so called in Lk 16:3, Lk 16:5.
commended, &c.--not for his "injustice," but "because he had done wisely," or prudently; with commendable foresight and skilful adaptation of means to end.
children of this world--so Lk 20:34; compare Ps 17:14 ("their portion in this life"); Phil 3:19 ("mind earthly things"); Ps 4:6-7.
their generation--or "for their generation"--that is, for the purposes of the "world" they are "of." The greater wisdom (or shrewdness) of the one, in adaptation of means to ends, and in energetic, determined prosecution of them, is none of it for God and eternity--a region they were never in, an atmosphere they never breathed, an undiscovered world, an unborn existence to them--but all for the purposes of their own grovelling and fleeting generation.
children of light--(so Jn 12:36; Eph 5:8; Th1 5:5). Yet this is only "as night-birds see better in the dark than those of the day owls than eagles" [CAJETAN and TRENCH]. But we may learn lessons from them, as our Lord now shows, and "be wise as serpents."
16:916:9: Եւ ե՛ս ձեզ ասեմ. Արարէ՛ք ձեզ բարեկա՛մս ՚ի մամոնայէ անիրաւութեան. զի յորժամ պակասիցէ՛ այն, ընկալցին զձեզ ՚ի յա՛րկսն յաւիտենականս[1376]։ [1376] Ոմանք. Պակասեսցէ այն... զձեզ յարկսն։
9 «Եւ ես ձեզ ասում եմ. անիրաւ մամոնայից ձեզ համար բարեկամներ արէք, որպէսզի, երբ այն պակասի, յաւիտենական յարկերի տակ ընդունեն ձեզ:
9 Ես ալ ձեզի կ’ըսեմ. ‘Անիրաւ մամոնայէն ձեզի բարեկամներ ըրէք, որպէս զի երբ անիկա պակսի* ձեզ յաւիտենական բնակարաններու մէջ ընդունին’։
Եւ ես ձեզ ասեմ. Արարէք ձեզ բարեկամս ի մամոնայէ անիրաւութեան. զի յորժամ պակասիցէ այն, ընկալցին զձեզ ի յարկսն յաւիտենականս:

16:9: Եւ ե՛ս ձեզ ասեմ. Արարէ՛ք ձեզ բարեկա՛մս ՚ի մամոնայէ անիրաւութեան. զի յորժամ պակասիցէ՛ այն, ընկալցին զձեզ ՚ի յա՛րկսն յաւիտենականս[1376]։
[1376] Ոմանք. Պակասեսցէ այն... զձեզ յարկսն։
9 «Եւ ես ձեզ ասում եմ. անիրաւ մամոնայից ձեզ համար բարեկամներ արէք, որպէսզի, երբ այն պակասի, յաւիտենական յարկերի տակ ընդունեն ձեզ:
9 Ես ալ ձեզի կ’ըսեմ. ‘Անիրաւ մամոնայէն ձեզի բարեկամներ ըրէք, որպէս զի երբ անիկա պակսի* ձեզ յաւիտենական բնակարաններու մէջ ընդունին’։
zohrab-1805▾ eastern-1994▾ western am▾
16:99: И Я говорю вам: приобретайте себе друзей богатством неправедным, чтобы они, когда обнищаете, приняли вас в вечные обители.
16:9  καὶ ἐγὼ ὑμῖν λέγω, ἑαυτοῖς ποιήσατε φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα ὅταν ἐκλίπῃ δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς.
16:9. Καὶ (And) ἐγὼ (I) ὑμῖν (unto-ye) λέγω, (I-forth,"ἑαυτοῖς (unto-selves) ποιήσατε (ye-should-have-done-unto) φίλους ( to-cared ) ἐκ (out) τοῦ (of-the-one) μαμωνᾶ (of-a-mammon) τῆς (of-the-one) ἀδικίας, (of-an-un-coursing-unto,"ἵνα (so) ὅταν (which-also-ever) ἐκλίπῃ (it-might-have-had-remaindered-out) δέξωνται ( they-might-have-received ) ὑμᾶς (to-ye) εἰς (into) τὰς (to-the-ones) αἰωνίους ( to-aged-belonged ) σκηνάς. (to-tentings)
16:9. et ego vobis dico facite vobis amicos de mamona iniquitatis ut cum defeceritis recipiant vos in aeterna tabernaculaAnd I say to you: Make unto you friends of the mammon of iniquity: that when you shall fail, they may receive you into everlasting dwellings.
9. And I say unto you, Make to yourselves friends by means of the mammon of unrighteousness; that, when it shall fail, they may receive you into the eternal tabernacles.
16:9. And so I say to you, make friends for yourself using iniquitous mammon, so that, when you will have passed away, they may receive you into the eternal tabernacles.
And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations:

9: И Я говорю вам: приобретайте себе друзей богатством неправедным, чтобы они, когда обнищаете, приняли вас в вечные обители.
16:9  καὶ ἐγὼ ὑμῖν λέγω, ἑαυτοῖς ποιήσατε φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα ὅταν ἐκλίπῃ δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς.
16:9. et ego vobis dico facite vobis amicos de mamona iniquitatis ut cum defeceritis recipiant vos in aeterna tabernacula
And I say to you: Make unto you friends of the mammon of iniquity: that when you shall fail, they may receive you into everlasting dwellings.
16:9. And so I say to you, make friends for yourself using iniquitous mammon, so that, when you will have passed away, they may receive you into the eternal tabernacles.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Господь уже высказал одобрение мытарям, следовавшим за Ним, но высказал это в виде общей сентенции. Теперь Он обращается к ним прямо от Своего лица: "И Я - как тот приточный господин - вам говорю, что если у кого есть богатство, - как оно было у домоправителя в виде расписок, - то вы должны так же, как он, приобретать себе друзей, которые бы, подобно друзьям домоправителя, приняли вас в вечные обители". - Богатство Господь называет неправедным (mamwna t. adikiaV) не потому, что оно было приобретено неправедными путями - такое богатство по закону должно быть возвращено как уворованное (Лев VI, 4; Втор XXII, 1), - а потому, что оно суетно, обманчиво, скоропреходяще и часто делает человека любостяжательным, скупцом, забывающим о своей обязанности благотворить своим ближним, и служит большим препятствием на пути достижения Царства Небесного (Мк X, 25). - Когда обнищаете - (ecliphte) - правильнее: когда оно - богатство - лишится своего значения (по лучшему чтению: ekliph). Этим указывается на время второго пришествия Христа, когда временное земное богатство перестанет иметь какое-либо значение (ср. Лк VI, 24; Иак V, 1: и сл.). - Приняли - не сказано: кто, но нужно предполагать - друзья, которых можно приобрести через правильное употребление земного богатства, т. е. когда его употребляют так, как угодно Богу. - Вечные обители. Это выражение соответствует выражению: в домы свои (ст. 4) и обозначает Царство Мессии, которое пребудет вечно (ср. 3: Езд II, 11).
Adam Clarke: Commentary on the Bible - 1831
16:9: The mammon of unrighteousness - Μαμωνα της αδικιας - literally, the mammon, or riches, of injustice. Riches promise Much, and perform Nothing: they excite hope and confidence, and deceive both: in making a man depend on them for happiness, they rob him of the salvation of God and of eternal glory. For these reasons, they are represented as unjust and deceitful. See the note on Mat 6:24, where this is more particularly explained. It is evident that this must be the meaning of the words, because the false or deceitful riches, here, are put in opposition to the true riches, Luk 16:11; i.e. those Divine graces and blessings which promise all good, and give what they promise; never deceiving the expectation of any man. To insinuate that, if a man have acquired riches by unjust means, he is to sanctify them, and provide himself a passport to the kingdom of God, by giving them to the poor, is a most horrid and blasphemous perversion of our Lord's words. Ill gotten gain must be restored to the proper owners: if they are dead, then to their successors.
When ye fail - That is, when ye die. The Septuagint use the word εκλειπειν in this very sense, Jer 42:17, Jer 42:22. See the note on Gen 25:8. So does Josephus, War, chap. iv. 1, 9.
They may receive you - That is, say some, the angels. Others, the poor whom ye have relieved will welcome you into glory. It does not appear that the poor are meant:
1. Because those who have relieved them may die a long time before them; and therefore they could not be in heaven to receive them on their arrival.
2. Many poor persons may be relieved, who will live and die in their sins, and consequently never enter into heaven themselves.
The expression seems to be a mere Hebraism: - they may receive you, for ye shall be received; i.e. God shall admit you, if you make a faithful use of his gifts and graces. He who does not make a faithful use of what he has received from his Maker has no reason to hope for eternal felicity. See Mat 25:33; and, for similar Hebraisms, consult in the original, Luk 6:38; Luk 12:20; Rev 12:6; Rev 16:15.
Albert Barnes: Notes on the Bible - 1834
16:9: I say unto you - I, Jesus, say to you, my disciples.
Make to yourselves friends - Some have understood the word "friends," here, as referring to the poor; others, to holy angels; and others, to God. Perhaps, however, the word should not be considered as referring to any particular "persons," but is used in accordance with the preceding parable; for in the application our Saviour uses the "language" appropriated to the conduct of the steward to express the "general" truth that we are to make a proper use of riches. The steward had so managed his pecuniary affairs as to secure future comfort for himself, or so as to find friends that would take care of him "beyond" the time when he was put out of the office. That is, he would not be destitute, or cast off, or without comfort, when he was removed from his office. So, says our Saviour to the publicans and those who had property, so use your property as "to secure" happiness and comfort beyond the time when you shall be removed from the present life. "Have reference," in the use of your money, to the future.
Do not use it so that it shall not avail you anything hereafter; but so employ it that, as the steward found friends, comfort, and a home by "his" wisdom in the use of it, so "you" may, after you are removed to another world, find friends, comfort, and a home - that is, may be happy in heaven. Jesus, here, does not say that we should do it "in the same way" that the steward did, for that was unjust; but only that we should "secure the result." This may be done by using our riches as we "should do;" that is, by not suffering them to entangle us in cares and perplexities dangerous to the soul, engrossing the time, and stealing away the affections; by employing them in works of mercy and benevolence, aiding the poor, contributing to the advance of the gospel, bestowing them where they will do good, and in such a manner that God will "approve" the deed, and will bless us for it. Commonly riches are a "hindrance" to piety. To many they are snares; and, instead of positively "benefiting" the possessor, they are an injury, as they engross the time and the affections, and do not contribute at all to the eternal welfare of the soul. Everything may, by a proper use, be made to contribute to our welfare in heaven. Health, wealth, talents, and influence may be so employed; and this is what our Saviour doubtless means here.
Of the mammon - "By means" of the mammon.
Mammon - A Syriac word meaning riches. It is used, also, as an idol the god of riches.
Of unrighteousness - These words are an Hebrew expression for "unrighteous mammon," the noun being used for an adjective, as is common in the New Testament. The word "unrighteous," here, stands opposed to "the true riches" in Luk 16:11, and means "deceitful, false, not to be trusted." It has this meaning often. See Ti1 6:17; Luk 12:33; Mat 6:19; Mat 19:21. It does not signify, therefore, that they had acquired the property "unjustly," but that property was "deceitful" and not to be trusted. The wealth of the steward was deceitful; he could not rely on its continuance; it was liable to be taken away at any moment. So the wealth of the world is deceitful. We cannot "calculate" on its continuance. It may give us support or comfort now, but it may be soon removed, or we taken from "it," and we should, therefore, so use it as to derive benefit from it hereafter.
When ye fail - When ye "are left," or when ye "die." The expression is derived from the parable as referring to the "discharge" of the steward; but it refers to "death," as if God then "discharged" his people, or took them from their stewardship and called them to account.
They may receive you - This is a form of expression denoting merely "that you may be received." The plural form is used because it was used in the corresponding place in the parable, Luk 16:4. The direction is, so to use our worldly goods that "we may be received" into heaven when we die. "God" will receive us there, and we are to employ our property so that he will not cast us off for abusing it.
Everlasting habitations - Heaven, the eternal "home" of the righteous, where all our wants will be supplied, and where there can be no more anxiety, and no more removal from enjoyments, Co2 5:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: Make: Luk 11:41, Luk 14:14; Pro 19:17; Ecc 11:1; Isa 58:7, Isa 58:8; Dan 4:27; Mat 6:19, Mat 19:21; Mat 25:35-40; Act 10:4, Act 10:31; Co2 9:12-15; Ti1 6:17-19; Ti2 1:16-18
of the: Luk 16:11, Luk 16:13
mammon: or, riches, Pro 23:5; Ti1 6:9, Ti1 6:10, Ti1 6:17
when: Psa 73:26; Ecc 12:3-7; Isa 57:16
into: Co2 4:17, Co2 4:18, Co2 5:1; Ti1 6:18; Jde 1:21
Geneva 1599
16:9 And I say unto you, Make to yourselves friends of the mammon (c) of unrighteousness; that, when ye fail, they may receive you into everlasting (d) habitations.
(c) This is not spoken of goods that are gotten wrongly, for God will have our bountifulness to the poor proceed and come from a good fountain: but he calls those things riches of iniquity which men use wickedly.
(d) That is, the poor Christians: for they are the inheritors of these habitations; Theophylact.
John Gill
16:9 And I say unto you,.... These are the words of Christ, as are also the latter part of the preceding verse, accommodating and applying the parable to his disciples, and for their instruction:
make to yourselves friends of the mammon of unrighteousness: by "mammon" are designed riches, wealth, and substance; See Gill on Mt 6:24 and is called "mammon of unrighteousness", because such wealth is often unrighteously detained, and is not made use of to right and good purposes, by the owners of it; or because, generally speaking, it is possessed by unrighteous men; and, for the most part, used in an unrighteous manner, in luxury, pride and intemperance, and is the root, instrument, and means of such unrighteousness: or it maybe rendered "mammon of hurt", or "hurtful mammon"; as it often is to those who are over anxious and desirous of it, or other disuse or misuse of it: or, as best of all, "mammon of falsehood", or "deceitful mammon"; so in the Targum (w), frequent mention is made of , "mammon of falsity"; and stands opposed to "true riches" in Lk 16:10 for worldly riches are very empty and fallacious; wherefore deceitfulness is ascribed to them; and they are called uncertain riches, which are not to be depended upon. Mt 13:22 unless it should be rather thought that it is so called, because gotten in an unrighteous way; as it was by Zacchaeus, and might be by Matthew, one of the disciples, Christ now speaks to, and the publicans and sinners, who were lately become his followers, and whom he advises, as the highest piece of wisdom and prudence, to dispose of in such a manner, as of it to "make" themselves "friends"; not God, Father, Son, and Spirit. These indeed are friends to the saints, but they are not made so by money; reconciliation and redemption are not procured this way; nor is the favour of the judge to be got by such means; the only means of reconciliation, are the blood and death of Christ; though indeed acts of beneficence, rightly performed, are well pleasing to God: nor are the angels meant, who are very friendly to all good men; nor rich men, to whom riches are not to be given, Prov 22:16 but rather riches themselves, which, if not rightly used, and so made friends of, will cry, and be a witness against the owners of them, Jas 5:1 though it may be the poor saints are intended; who by their prayers are capable of doing either a great deal of hurt, or a great deal of good; and it is the interest of rich men to make them their friends:
that when ye fail: of money; or "that fails", as the Ethiopic version reads; or rather, when ye leave that, that is, when ye die; so in Jer 42:22 "know certainly that ye shall die"; the Septuagint renders it, "ye shall fall by the sword", &c.
they may receive you into everlasting habitations: the mansions of glory, which are many, and of an eternal duration: this is to be understood of their being received thither, not by the poor, to whom they have been benefactors; for though these may now pray for their reception to glory when they die, and will hereafter rejoice at their reception thither; yet they themselves will not be receivers of them, or their introducers into the everlasting tents, or tabernacles: nor are the angels intended, who carry the souls of the righteous into Abraham's bosom, and will gather the elect together at the last day; for not they, but God and Christ, receive the saints to glory: the words may be rendered impersonally, "you may be received"; in a way of welldoing, though not for it; mention is made of the "everlasting tabernacles", in
"Their glory also will I take unto me, and give these the everlasting tabernacles, which I had prepared for them.'' (2 Esdras 2:11)
and so the phrase may be rendered here, as opposed to the earthly and perishable tabernacles of the body 2Cor 5:1
(w) Targum in Job xxvii. 8. & in Isa v. 23. & xxxiii. 15. & in Ezek. xxii. 27. & in Hos. v. 11.
John Wesley
16:9 And I say to you - Be good stewards even of the lowest talents wherewith God hath intrusted you. Mammon means riches or money. It is termed the mammon of unrighteousness, because of the manner wherein it is commonly either procured or employed. Make yourselves friends of this, by doing all possible good, particularly to the children of God: that when ye fail, when your flesh and your heart faileth, when this earthly tabernacle is dissolved, those of them who have gone before may receive, may welcome you into the everlasting habitations.
Robert Jamieson, A. R. Fausset and David Brown
16:9 Make . . . friends of--Turn to your advantage; that is, as the steward did, "by showing mercy to the poor" (Dan 4:27; compare Lk 12:33; Lk 14:13-14).
mammon of unrighteousness--treacherous, precarious. (See on Mt 6:24).
ye fail--in respect of life.
they may receive you--not generally, "ye may be received" (as Lk 6:38, "shall men give"), but "those ye have relieved may rise up as witnesses for you" at the great day. Then, like the steward, when turned out of one home shall ye secure another; but better than he, a heavenly for an earthly, an everlasting for a temporary habitation. Money is not here made the key to heaven, more than "the deeds done in the body" in general, according to which, as a test of character--but not by the merit of which--men are to be judged (2Cor 5:10, and see Mt 25:34-40).
16:1016:10: Որ ՚ի փոքուն հաւատարի՛մ է, եւ ՚ի բազմի՛ն հաւատարիմ է. եւ որ ՚ի փոքուն՝ անիրաւ, եւ ՚ի բազմին անիրաւ է՛[1377]։ [1377] Ոմանք. ՚Ի փոքուն անիրաւ է։
10 Քիչ բանի մէջ հաւատարիմը շատի մէջ էլ հաւատարիմ է. իսկ քչի մէջ անիրաւը, շատի մէջ էլ անիրաւ է:
10 Ան որ քիչ բանի մէջ հաւատարիմ է, շատի մէջ ալ հաւատարիմ կ’ըլլայ եւ ան որ քիչի մէջ անիրաւ է, շատի մէջ ալ անիրաւ կ’ըլլայ։
Որ ի փոքուն հաւատարիմ է` եւ ի բազմին հաւատարիմ է, եւ որ ի փոքուն անիրաւ է` եւ ի բազմին անիրաւ է:

16:10: Որ ՚ի փոքուն հաւատարի՛մ է, եւ ՚ի բազմի՛ն հաւատարիմ է. եւ որ ՚ի փոքուն՝ անիրաւ, եւ ՚ի բազմին անիրաւ է՛[1377]։
[1377] Ոմանք. ՚Ի փոքուն անիրաւ է։
10 Քիչ բանի մէջ հաւատարիմը շատի մէջ էլ հաւատարիմ է. իսկ քչի մէջ անիրաւը, շատի մէջ էլ անիրաւ է:
10 Ան որ քիչ բանի մէջ հաւատարիմ է, շատի մէջ ալ հաւատարիմ կ’ըլլայ եւ ան որ քիչի մէջ անիրաւ է, շատի մէջ ալ անիրաւ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1010: Верный в малом и во многом верен, а неверный в малом неверен и во многом.
16:10  ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ἐν πολλῶ πιστός ἐστιν, καὶ ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῶ ἄδικός ἐστιν.
16:10. ὁ (The-one) πιστὸς (trusted) ἐν (in) ἐλαχίστῳ (unto-most-lackened) καὶ (and) ἐν (in) πολλῷ (unto-much) πιστός (trusted) ἐστιν, (it-be,"καὶ (and) ὁ (the-one) ἐν (in) ἐλαχίστῳ (unto-most-lackened) ἄδικος (un-coursed) καὶ (and) ἐν (in) πολλῷ (unto-much) ἄδικός (un-coursed) ἐστιν. (it-be)
16:10. qui fidelis est in minimo et in maiori fidelis est et qui in modico iniquus est et in maiori iniquus estHe that is faithful in that which is least is faithful also in that which is greater: and he that is unjust in that which is little is unjust also in that which is greater.
10. He that is faithful in a very little is faithful also in much: and he that is unrighteous in a very little is unrighteous also in much.
16:10. Whoever is faithful in what is least, is also faithful in what is greater. And whoever is unjust in what is small, is also unjust in what is greater.
He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much:

10: Верный в малом и во многом верен, а неверный в малом неверен и во многом.
16:10  ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ἐν πολλῶ πιστός ἐστιν, καὶ ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῶ ἄδικός ἐστιν.
16:10. qui fidelis est in minimo et in maiori fidelis est et qui in modico iniquus est et in maiori iniquus est
He that is faithful in that which is least is faithful also in that which is greater: and he that is unjust in that which is little is unjust also in that which is greater.
16:10. Whoever is faithful in what is least, is also faithful in what is greater. And whoever is unjust in what is small, is also unjust in what is greater.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
10-13: Развивая мысль о необходимости благоразумного употребления богатства, Господь сначала приводит как бы пословицу: "верный в малом и во многом верен..." Это общая мысль, не требующая по своей общности и особого объяснения. Но далее Он уже прямо обращается к Своим последователям из числа мытарей с наставлением. Они, несомненно, имели в своих руках большие богатства и не всегда были верны в их употреблении: нередко они, собирая подати и пошлины, брали и себе часть из собранного. Вот Господь и научает их, чтобы они оставили эту дурную привычку. К чему собирать им богатство? Оно - неправедное, чужое, к нему и нужно относиться как к чужому. У вас есть возможность получить истинное, т. е. вполне ценное богатство, которое для вас должно быть особенно дорого, как вполне подходящее к вашему положению учеников Христа. Но кто вверит вам это высшее богатство, это идеальное, подлинное благо, если вы оказались не в состоянии управиться как должно с низшим? Можете ли вы удостоиться тех благ, какие Христос дарует истинным Своим последователям в имеющем открыться славном Царстве Божием? - От верности в употребления земного богатства Христос (ст. 13) переходит к вопросу об исключительном служении Богу, которое несоединимо с служением Мамону. См. Мф VI, 24, где это изречение повторяется.

Притчею о неправедном домоправителе Христос, имевший прежде всего в виду мытарей, научает и всех грешников вообще, как достигать спасения и вечного блаженства: в этом и заключается таинственный смысл притчи. Богатый человек - это Бог. Неправедный домоправитель - это грешник, который долгое время беспечно растрачивает дары Божий, пока Бог не призовет его к ответу какими-нибудь грозными знамениями (болезнями, несчастиями). Если грешник не вовсе ещё утратил здравый смысл, то он приносит покаяние, подобно тому как домоправитель простил должникам господина те долги, какие он мог бы считать за ними... Но понятно, что вдаваться в подробные аллегорические объяснения данной притчи совершенно бесполезно, потому что тут придется руководиться только совершенно случайными совпадениями и прибегать к натяжкам: как и всякая другая притча, притча о неправедном домоправителе содержит в себе, кроме главной мысли, еще прибавочные черты, которые и не требуют объяснения.
Adam Clarke: Commentary on the Bible - 1831
16:10: He that is faithful in that which is least, etc. - He who has the genuine principles of fidelity in him will make a point of conscience of carefully attending to even the smallest things; and it is by habituating himself to act uprightly in little things that he acquires the gracious habit of acting with propriety fidelity, honor, and conscience, in matters of the greatest concern. On the contrary, he who does not act uprightly in small matters will seldom feel himself bound to pay much attention to the dictates of honor and conscience, in cases of high importance. Can we reasonably expect that a man who is continually falling by little things has power to resist temptations to great evils?
Albert Barnes: Notes on the Bible - 1834
16:10: He that is faithful ... - This is a maxim which will almost universally hold true. A man that shows fidelity in small matters will also in large; and he that will cheat and defraud in little things will also in those involving more trust and responsibility. Fidelity is required in small matters as well as in those of more importance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: faithful in: Luk 16:11, Luk 16:12, Luk 19:17; Mat 25:21; Heb 3:2
he that is unjust: Joh 12:6, Joh 13:2, Joh 13:27
Geneva 1599
16:10 (2) He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.
(2) We ought to take heed that we do not abuse our earthly work and duty and so be deprived of heavenly gifts: for how can they properly use spiritual gifts who abuse worldly things?
John Gill
16:10 He that is faithful in that which is least,.... In quantity and quality, especially the latter; in that which is of little value and worth, at least when compared with other things:
is faithful also in much: in matters of greater consequence and importance: the sense of the proverb is, that, generally speaking, a man that acts a faithful part in a small trust committed to him, does so likewise in a much larger; and being tried, and found faithful in things of less moment, he is intrusted with things of greater importance; though this is not always the case: for sometimes a man may behave with great integrity in lesser matters, on purpose that he might gain greater confidence, which, when he has obtained, he abuses in the vilest manner; but because it is usually otherwise, our Lord uses the common proverb; and of like sense is the following;
and he that is unjust in the least, is unjust also in much: that man that acts the unfaithful part in a small matter, and of little worth, generally does the same, if a greater trust is committed to him.
John Wesley
16:10 And whether ye have more or less, see that ye be faithful as well as wise stewards. He that is faithful in what is meanest of all, worldly substance, is also faithful in things of a higher nature; and he that uses these lowest gifts unfaithfully, is likewise unfaithful in spiritual things.
Robert Jamieson, A. R. Fausset and David Brown
16:10 He, &c.--a maxim of great pregnancy and value; rising from the prudence which the steward had to the fidelity which he had not, the "harmlessness of the dove, to which the serpent" with all his "wisdom" is a total stranger. Fidelity depends not on the amount entrusted, but on the sense of responsibility. He that feels this in little will feel it in much, and conversely.
16:1116:11: Իսկ արդ՝ եթէ յանիրա՛ւ մամոնային չեղէ՛ք հաւատարիմք, զճշմարիտն ձեզ՝ ո՞ հաւատասցէ։
11 Արդ, եթէ անիրաւ մամոնայի մէջ հաւատարիմ չեղաք, ձեզ ո՞վ կը վստահի ճշմարիտը:
11 Ուստի եթէ անիրաւ մամոնային մէջ հաւատարիմ չըլլաք, ճշմարիտ հարստութիւնը ո՞վ պիտի հաւատայ ձեզի։
Իսկ արդ եթէ յանիրաւ մամոնային չեղէք հաւատարիմք, զճշմարիտն ձեզ ո՞ հաւատասցէ:

16:11: Իսկ արդ՝ եթէ յանիրա՛ւ մամոնային չեղէ՛ք հաւատարիմք, զճշմարիտն ձեզ՝ ո՞ հաւատասցէ։
11 Արդ, եթէ անիրաւ մամոնայի մէջ հաւատարիմ չեղաք, ձեզ ո՞վ կը վստահի ճշմարիտը:
11 Ուստի եթէ անիրաւ մամոնային մէջ հաւատարիմ չըլլաք, ճշմարիտ հարստութիւնը ո՞վ պիտի հաւատայ ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
16:1111: Итак, если вы в неправедном богатстве не были верны, кто поверит вам истинное?
16:11  εἰ οὗν ἐν τῶ ἀδίκῳ μαμωνᾷ πιστοὶ οὐκ ἐγένεσθε, τὸ ἀληθινὸν τίς ὑμῖν πιστεύσει;
16:11. εἰ (If) οὖν (accordingly) ἐν (in) τῷ (unto-the-one) ἀδίκῳ (unto-un-coursed) μαμωνᾷ (unto-a-mammon) πιστοὶ (trusted) οὐκ (not) ἐγένεσθε , ( ye-had-became ,"τὸ (to-the-one) ἀληθινὸν (to-un-secluded-belonged-to) τίς (what-one) ὑμῖν (unto-ye) πιστεύσει; (it-shall-trust-of?"
16:11. si ergo in iniquo mamona fideles non fuistis quod verum est quis credet vobisIf then you have not been faithful in the unjust mammon, who will trust you with that which is the true?
11. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true ?
16:11. So then, if you have not been faithful with iniquitous mammon, who will trust you with what is true?
If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true:

11: Итак, если вы в неправедном богатстве не были верны, кто поверит вам истинное?
16:11  εἰ οὗν ἐν τῶ ἀδίκῳ μαμωνᾷ πιστοὶ οὐκ ἐγένεσθε, τὸ ἀληθινὸν τίς ὑμῖν πιστεύσει;
16:11. si ergo in iniquo mamona fideles non fuistis quod verum est quis credet vobis
If then you have not been faithful in the unjust mammon, who will trust you with that which is the true?
16:11. So then, if you have not been faithful with iniquitous mammon, who will trust you with what is true?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:11: Who will commit ... - If you are not faithful in the small matters pertaining to this world, if you do not use aright your property and influence, you cannot expect that God will commit to you the true riches of his grace. Men who are dishonest and worldly, and who do not employ the deceitful mammon as they ought, cannot expect to grow in grace. God does not confer grace upon them, and their being unfaithful in earthly matters is evidence that they "would be" also in much greater affairs, and would likewise "misimprove" the true riches.
True riches - The graces of the gospel; the influences of the Spirit; eternal life, or religion. The riches of this world are false, deceitful, not to be trusted Luk 16:9; the treasures of heaven are "true," faithful, never-failing, Mat 6:19-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: in: Luk 16:9
true: Luk 12:33, Luk 18:22; Pro 8:18, Pro 8:19; Eph 3:8; Jam 2:5; Rev 3:18
Geneva 1599
16:11 If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the (c) true [riches]?
(c) That is, heavenly and true riches, which are contrary to material wealth which is worldly and quickly departing.
John Gill
16:11 If therefore ye have not been faithful,.... This is the application of the above proverbial expressions, and seems to be directed to the disciples of Christ, though not without a view to the covetous Scribes and Pharisees, who were in hearing of it, and were disturbed at it, Lk 16:14 and the meaning is, that whereas some of them might have been unfaithful, and have acted the unjust part of gathering of riches, as Matthew, and other publicans, that were now become the followers of Christ; if therefore they should be unfaithful
in the unrighteous mammon; in the disposing of it to improper uses, which was either unrighteously gotten, and therefore called, as it sometimes was, , "mammon of ungodliness", or "ungodly mammon" (x); or, which was fallacious, deceitful, vain, and transitory:
who will commit to your trust the true riches; or mammon? that is, how should you expect to be intrusted with the riches of grace, as the blessings and promises of the covenant of grace, the graces of the Spirit of God, which truly enrich persons, and are solid and durable? or the riches of glory, the better and more enduring substance in heaven, signified by a kingdom, and an inheritance that fadeth not away? so the Jews call the good things of another world, and say (y), that
"all the good things of this world are not , "true good things", in comparison of the good things of the world to come.''
And they use the same distinction with respect to "mammon", as here:
"the holy, blessed God, they say (z), gives him, , "mammon of truth", or true mammon; and he makes it "false", or deceitful:''
or rather the rich treasure of the Gospel is meant, called a treasure in earthen vessels, and the unsearchable riches of Christ; and is comparable to, and of more worth than gold, silver, and precious stones. And so the Syriac version renders it, "who will trust you with the truth?" with the truth of the Gospel.
(x) Targum in Hab. ii. 9. (y) Tzeror Hammor, fol. 23. 2. (z) Shemot Rabba, sect. 31. fol. 134. 4.
John Wesley
16:11 Who will intrust you with the true riches? - How should God intrust you with spiritual and eternal, which alone are true riches?
Robert Jamieson, A. R. Fausset and David Brown
16:11 unrighteous mammon--To the whole of this He applies the disparaging term "what is least," in contrast with "the true riches."
16:1216:12: Եւ եթէ յօտարին չեղէ՛ք հաւատարիմք, զձերն՝ ո՞ տայցէ ձեզ[1378]։ [1378] Բազումք. Ո՞ տացէ ձեզ։
12 Եւ եթէ օտարինը եղող բանի մէջ հաւատարիմ չեղաք, ձերը ո՞վ կը տայ ձեզ:
12 Եթէ օտարին բանին մէջ հաւատարիմ չըլլաք, ձերը ո՞վ պիտի տայ ձեզի։
Եւ եթէ յօտարին չեղէք հաւատարիմք, զձերն ո՞ տացէ ձեզ:

16:12: Եւ եթէ յօտարին չեղէ՛ք հաւատարիմք, զձերն՝ ո՞ տայցէ ձեզ[1378]։
[1378] Բազումք. Ո՞ տացէ ձեզ։
12 Եւ եթէ օտարինը եղող բանի մէջ հաւատարիմ չեղաք, ձերը ո՞վ կը տայ ձեզ:
12 Եթէ օտարին բանին մէջ հաւատարիմ չըլլաք, ձերը ո՞վ պիտի տայ ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
16:1212: И если в чужом не были верны, кто даст вам ваше?
16:12  καὶ εἰ ἐν τῶ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε, τὸ ὑμέτερον τίς ὑμῖν δώσει;
16:12. καὶ (And) εἰ (if) ἐν (in) τῷ (unto-the-one) ἀλλοτρίῳ (unto-other-belonged) πιστοὶ ( trusted ) οὐκ (not) ἐγένεσθε , ( ye-had-became ,"τὸ (to-the-one) ἡμέτερον (to-ours) τίς (what-one) δώσει (it-shall-give) ὑμῖν; (unto-ye?"
16:12. et si in alieno fideles non fuistis quod vestrum est quis dabit vobisAnd if you have not been faithful in that which is another's, who will give you that which is your own?
12. And if ye have not been faithful in that which is another’s, who will give you that which is your own?
16:12. And if you have not been faithful with what belongs to another, who will give you what is yours?
And if ye have not been faithful in that which is another man' s, who shall give you that which is your own:

12: И если в чужом не были верны, кто даст вам ваше?
16:12  καὶ εἰ ἐν τῶ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε, τὸ ὑμέτερον τίς ὑμῖν δώσει;
16:12. et si in alieno fideles non fuistis quod vestrum est quis dabit vobis
And if you have not been faithful in that which is another's, who will give you that which is your own?
16:12. And if you have not been faithful with what belongs to another, who will give you what is yours?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:12: That which is another man's - Or rather another's, τῳ αλλοτριω. That is, worldly riches, called another's:
1. Because they belong to God, and he has not designed that they should be any man's portion.
2. Because they are continually changing their possessors, being in the way of commerce, and in providence going from one to another.
This property of worldly goods is often referred to by both sacred and profane writers. See a fine passage in Horace, Sat. l. ii. s. 2. v. 129.
Nam propriae telluris herum natura neque illum,
Nec me, nec quemquam statuit
Nature will no perpetual heir assign,
Nor make the farm his property, or mine.
Francis
And the following in one of our own poets: -
"Who steals my purse steals trash; 'tis something, nothing;
'Twas mine, 'tis his, and has been slave to thousands."
That which is your own? - Grace and glory, which God has particularly designed for you; which are the only proper satisfying portion for the soul, and which no man can enjoy in their plenitude, unless he be faithful to the first small motions and influences of the Divine Spirit.
Albert Barnes: Notes on the Bible - 1834
16:12: Another man's - The word "man's" is not in the original. It is, "If ye have been unfaithful managers for another." It refers, doubtless, to "God." The wealth of the world is "his." It is committed to us as his stewards. It is uncertain and deceitful, and at any moment he can take it away from us. It is still "his;" and if, while intrusted with "this," we are unfaithful, we cannot expect that he will confer on us the rewards of heaven.
That which is your own - The riches of heaven, which, if once given to us, may be considered as "ours" - that is, it will be permanent and fixed, and will not be taken away "as if" at the pleasure of another. We may "calculate" on it, and look forward with the assurance that it will "continue" to be "ours" foRev_er, and will not be taken away like the riches of this world, "as if" they were not ours. The meaning of the whole parable is, therefore, thus expressed: If we do not use the things of this world as we ought - with honesty, truth, wisdom, and integrity, we cannot have evidence of piety, and shall not be received into heaven. If we are true to that which is least, it is an evidence that we are the children of God, and he will commit to our trust that which is of infinite importance, even the eternal riches and glory of heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: in: Luk 19:13-26; Ch1 29:14-16; Job 1:21; Eze 16:16-21; Hos 2:8; mat 25:14-29
that which is your: Luk 10:42; Col 3:3, Col 3:4; Pe1 1:4, Pe1 1:5
Geneva 1599
16:12 And if ye have not been faithful in that which is (f) another man's, who shall give you that which is your own?
(f) In worldly goods, which are called other men's because they are not ours, but rather entrusted to our care.
John Gill
16:12 And if ye have not been faithful in that which is another man's,.... Which is not a man's own, but what is committed to him by another; , "with the mammon of others (a)", to speak in the language of the Jews; and of mammon, our Lord is speaking, and here of another man's, of which they were only stewards, as he in the preceding parable was: hence we read (b) of , "keepers of mammon", who were intrusted with another's substance; and such are here supposed, which, if unfaithful in,
who shall give you that which is your own? that is, should you unjustly detain, or make an ill use of another man's substance lodged in your hands, how can you expect but that you will be dealt with in like manner by others, who will not pay you yours, they have in their possession, but convert it to their own use? A like distinction of another's and a man's own, may be observed among the Jews:
"there are (say they (c),) four sorts of men in respect of giving alms; he that would give, but would not have others give, his eye is evil, , "in that which is other men's" (i.e. as the commentator observes (d), lest the goods of others should be increased, and they get a good name); he that would that others should give, but he will not give himself, his eye is evil, "in that which is his own"; he that gives, and would have others give, he is a "good man"; he that neither gives, nor would have others give, he is an "ungodly man";''
see Rom 5:7. Interpreters generally understand by "that which is another man's", in the first clause, the things of this world, which men are possessed of, because these are not of themselves, but from another, from God; and they are but stewards, rather than proprietors of them; and they are for the good of others, and not for themselves; and are not lasting, but in a little while will pass from them to others: and by "that which is your own", they understand the good things of grace and glory, which, when once bestowed on man, are his own property, and for his own use, and will never be alienated from him, but will always abide with him: but if he is unfaithful in the former, how should he expect the latter to be given to him?
(a) Jarchi in Pirke Abot, c. 5, sect. 13. (b) T. Hieros. Succa, fol. 53. 1. (c) Pirke Abot, c. 5. sect. 13. (d) Jarchi in ib.
John Wesley
16:12 If ye have not been faithful in that which was another's - None of these temporal things are yours: you are only stewards of them, not proprietors: God is the proprietor of all; he lodges them in your hands for a season: but still they are his property. Rich men, understand and consider this. If your steward uses any part of your estate (so called in the language of men) any farther or any otherwise than you direct, he is a knave: he has neither conscience nor honour. Neither have you either one or the other, if you use any part of that estate, which is in truth God's, not yours, any otherwise than he directs. That which is your own - Heaven, which when you have it, will be your own for ever.
Robert Jamieson, A. R. Fausset and David Brown
16:12 another man's . . . your own--an important turn to the subject. Here all we have is on trust as stewards, who have an account to render. Hereafter, what the faithful have will be their own property, being no longer on probation, but in secure, undisturbed, rightful, everlasting possession and enjoyment of all that is graciously bestowed on us. Thus money is neither to be idolized nor despised: we must sit loose to it and use it for God's glory.
16:1316:13: Ո՛չ ոք կարէ երկո՛ւց տերանց ծառայել. զի եթէ զմին՝ ատիցէ, զմեւսն սիրէ՛. կամ զմին՝ մեծարիցէ, եւ զմեւսն արհամարհիցէ՛. ո՛չ կարէք Աստուծո՛յ ծառայել եւ մամոնայի[1379]։ [1379] Ոմանք յաւելուն. Ոչ ոք ծառայ կարէ... զմին ատիցէ եւ զմիւսն սիրիցէ։
13 Ոչ մի ծառայ երկու տիրոջ ծառայել չի կարող. որովհետեւ, եթէ մէկին ատի, միւսին կը սիրի. կամ եթէ մէկին մեծարի, միւսին էլ կ’արհամարհի: Չէք կարող ե՛ւ Աստծուն ծառայել, ե՛ւ մամոնային»:
13 Ծառայ մը չի կրնար երկու տէրերու ծառայութիւն ընել, վասն զի կա՛մ մէկը պիտի ատէ եւ միւսը սիրէ, կա՛մ մէկուն պիտի յարի* եւ միւսը արհամարհէ։ Չէք կրնար ծառայել Աստուծոյ ու մամոնային»։
Ոչ ոք ծառայ կարէ երկուց տերանց ծառայել, զի [102]եթէ զմին ատիցէ, եւ զմեւսն սիրիցէ. կա՛մ զմին մեծարիցէ, եւ զմեւսն արհամարհիցէ. ոչ կարէք Աստուծոյ ծառայել եւ մամոնայի:

16:13: Ո՛չ ոք կարէ երկո՛ւց տերանց ծառայել. զի եթէ զմին՝ ատիցէ, զմեւսն սիրէ՛. կամ զմին՝ մեծարիցէ, եւ զմեւսն արհամարհիցէ՛. ո՛չ կարէք Աստուծո՛յ ծառայել եւ մամոնայի[1379]։
[1379] Ոմանք յաւելուն. Ոչ ոք ծառայ կարէ... զմին ատիցէ եւ զմիւսն սիրիցէ։
13 Ոչ մի ծառայ երկու տիրոջ ծառայել չի կարող. որովհետեւ, եթէ մէկին ատի, միւսին կը սիրի. կամ եթէ մէկին մեծարի, միւսին էլ կ’արհամարհի: Չէք կարող ե՛ւ Աստծուն ծառայել, ե՛ւ մամոնային»:
13 Ծառայ մը չի կրնար երկու տէրերու ծառայութիւն ընել, վասն զի կա՛մ մէկը պիտի ատէ եւ միւսը սիրէ, կա՛մ մէկուն պիտի յարի* եւ միւսը արհամարհէ։ Չէք կրնար ծառայել Աստուծոյ ու մամոնային»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1313: Никакой слуга не может служить двум господам, ибо или одного будет ненавидеть, а другого любить, или одному станет усердствовать, а о другом нерадеть. Не можете служить Богу и маммоне.
16:13  οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε θεῶ δουλεύειν καὶ μαμωνᾷ.
16:13. Οὐδεὶς (Not-moreover-one) οἰκέτης (a-houser) δύναται ( it-ableth ) δυσὶ ( unto-two ) κυρίοις ( unto-authority-belonged ) δουλεύειν: (to-bondee-of) ἢ (or) γὰρ (therefore) τὸν (to-the-one) ἕνα (to-one) μισήσει (it-shall-hate-unto) καὶ (and) τὸν (to-the-one) ἕτερον (to-different) ἀγαπήσει, (it-shall-excess-off-unto,"ἢ (or) ἑνὸς (of-one) ἀνθέξεται ( it-shall-ever-a-one-hold ) καὶ (and) τοῦ (of-the-one) ἑτέρου (of-different) καταφρονήσει. (it-shall-center-down-unto) οὐ (Not) δύνασθε ( ye-able ) θεῷ (unto-a-Deity) δουλεύειν (to-serve-of) καὶ (and) μαμωνᾷ. (unto-a-mammon)
16:13. nemo servus potest duobus dominis servire aut enim unum odiet et alterum diliget aut uni adherebit et alterum contemnet non potestis Deo servire et mamonaeNo servant can serve two masters: for either he will hate the one and love the other: or he will hold to the one and despise the other. You cannot serve God and mammon.
13. No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon.
16:13. No servant is able to serve two lords. For either he will hate the one and love the other, or he will cling to the one and despise the other. You cannot serve God and mammon.”
No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon:

13: Никакой слуга не может служить двум господам, ибо или одного будет ненавидеть, а другого любить, или одному станет усердствовать, а о другом нерадеть. Не можете служить Богу и маммоне.
16:13  οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε θεῶ δουλεύειν καὶ μαμωνᾷ.
16:13. nemo servus potest duobus dominis servire aut enim unum odiet et alterum diliget aut uni adherebit et alterum contemnet non potestis Deo servire et mamonae
No servant can serve two masters: for either he will hate the one and love the other: or he will hold to the one and despise the other. You cannot serve God and mammon.
16:13. No servant is able to serve two lords. For either he will hate the one and love the other, or he will cling to the one and despise the other. You cannot serve God and mammon.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
16:13: No servant can serve two masters - The heart will be either wholly taken up with God, or wholly engrossed with the world. See on Mat 6:24 (note).
Albert Barnes: Notes on the Bible - 1834
16:13: See the notes at Mat 6:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: servant: Luk 9:50, Luk 11:23; Jos 24:15; Mat 4:10, Mat 6:24; Rom 6:16-22, Rom 8:5-8; Jam 4:4; Jo1 2:15, Jo1 2:16
hate: Luk 14:26
Geneva 1599
16:13 (3) No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
(3) No man can love God and riches simultaneously.
John Gill
16:13 No servant can serve two masters,.... See Gill on Mt 6:24.
John Wesley
16:13 And you cannot be faithful to God, if you trim between God and the world, if you do not serve him alone. Mt 6:24.
Robert Jamieson, A. R. Fausset and David Brown
16:13 can serve--be entirely at the command of; and this is true even where the services are not opposed.
hate . . . love--showing that the two here intended are in uncompromising hostility to each other: an awfully searching principle!
16:1416:14: Իբրեւ լսէին զայս ամենայն փարիսեցիքն՝ քանզի արծաթասէրք էին, անկոսնէին զնա[1380]։ [1380] Ոմանք. Եւ անգոսնէին զնա։
14 Երբ փարիսեցիները լսում էին այս բոլորը, նրան պախարակում էին, քանի որ արծաթասէր էին:
14 Փարիսեցիներն ալ, որոնք արծաթասէր էին, այս ամէնը լսելով կը քամահրէին զանիկա։
Իբրեւ լսէին զայս ամենայն փարիսեցիքն, քանզի արծաթասէրք էին, անգոսնէին զնա:

16:14: Իբրեւ լսէին զայս ամենայն փարիսեցիքն՝ քանզի արծաթասէրք էին, անկոսնէին զնա[1380]։
[1380] Ոմանք. Եւ անգոսնէին զնա։
14 Երբ փարիսեցիները լսում էին այս բոլորը, նրան պախարակում էին, քանի որ արծաթասէր էին:
14 Փարիսեցիներն ալ, որոնք արծաթասէր էին, այս ամէնը լսելով կը քամահրէին զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
16:1414: Слышали всё это и фарисеи, которые были сребролюбивы, и они смеялись над Ним.
16:14  ἤκουον δὲ ταῦτα πάντα οἱ φαρισαῖοι φιλάργυροι ὑπάρχοντες, καὶ ἐξεμυκτήριζον αὐτόν.
16:14. Ἤκουον (They-were-hearing) δὲ (moreover) ταῦτα (to-the-ones-these) πάντα ( to-all ,"οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ," φιλάργυροι ( silver-cared ) ὑπάρχοντες , ( firsting-under ,"καὶ (and) ἐξεμυκτήριζον (they-were-snouting-out-to) αὐτόν. (to-it)
16:14. audiebant autem omnia haec Pharisaei qui erant avari et deridebant illumNow the Pharisees, who were covetous, heard all these things: and they derided him.
14. And the Pharisees, who were lovers of money, heard all these things; and they scoffed at him.
16:14. But the Pharisees, who were greedy, were listening to all these things. And they ridiculed him.
And the Pharisees also, who were covetous, heard all these things: and they derided him:

14: Слышали всё это и фарисеи, которые были сребролюбивы, и они смеялись над Ним.
16:14  ἤκουον δὲ ταῦτα πάντα οἱ φαρισαῖοι φιλάργυροι ὑπάρχοντες, καὶ ἐξεμυκτήριζον αὐτόν.
16:14. audiebant autem omnia haec Pharisaei qui erant avari et deridebant illum
Now the Pharisees, who were covetous, heard all these things: and they derided him.
16:14. But the Pharisees, who were greedy, were listening to all these things. And they ridiculed him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: В числе слушателей притчи о неправедном домоправителе были и фарисеи, которые смеялись себе под нос (exemuktirizon) над Христом - очевидно потому, что им казалось совершенною нелепостью Его мнение о земном богатстве. Закон - говорили они себе - иначе смотрит на богатство: там обещается богатство в награду праведникам за их добродетели - следов., оно никак не может быть названо неправедным... Притом и сами фарисеи любили деньги. Такое рассуждение фарисеев, несомненно, имеет в виду и Христос, когда обращается к ним с словами: "вы выказываете себя праведниками...?" Он как бы хочет сказать им: "Да, в законе есть действительно обещания земных наград и, в частности, богатства за праведный образ жизни. Но вы-то не имеете права смотреть на свои богатства как на награду от Бога за вашу праведность. Ваша праведность - мнимая. Если вы можете найти почтение к себе со стороны людей своею лицемерною праведностью, то не найдете себе признания со стороны Бога, Который видит настоящее состояние вашего сердца. А состояние это таково, что оно должно быть признано самым ужасным".
Adam Clarke: Commentary on the Bible - 1831
16:14: They derided him - Or rather, They treated him with the utmost contempt. So we may translate the original words εξεμυκτηριζον αυτον, which literally signifies, in illum emunxerunt - but must not be translated into English, unless, to come a little near it, we say, they turned up their noses at him; and why! Because they were lovers of money, and he showed them that all such were in danger of perdition. As they were wedded to this life, and not concerned for the other, they considered him one of the most absurd and foolish of men, and worthy only of the most sovereign contempt, because he taught that spiritual and eternal things should be preferred before the riches of the universe. And how many thousands are there of the very same sentiment to the present day!
Albert Barnes: Notes on the Bible - 1834
16:14: They derided him - The fact that they were "covetous" is here stated as the reason why they derided him, or, as it is literally, "they turned up the nose at him." They contemned or despised the doctrine which he had laid down, probably because it showed them that with their love of money they could not be the true friends of God, or that their profession of religion was really false and hollow. They were "attempting" to serve God and mammon, and they, therefore, looked upon his doctrine with contempt and scorn.
Justify yourselves - "Attempt" to appear just; or; you aim to appear righteous in the sight of people, and do not regard the heart.
That which is highly esteemed - That is, mere external works, or actions performed merely to "appear" to be righteous.
Is abomination - Is abominable, or hateful. The word used here is the one that in the Old Testament is commonly given to "idols," and denotes God's "abhorrence" of such conduct. These words are to be applied "chiefly" to what Jesus was discoursing about. There are many things esteemed among people which are "not" abomination in the sight of God; as, for example, truth, parental and filial affection, industry, etc. But many things, much sought and admired, "are" hateful in his sight. The love of wealth and show, ambition and pride, frivolous and splendid vices, and all the wickedness that people contrive to "gild" and to make appear like virtue - external acts that "appear" well while the heart is evil - are abominable in the sight of God, and "should be" in the sight of people. Compare Luk 18:11-14; Sa1 16:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: who: Luk 12:15, Luk 20:47; Isa 56:11; Jer 6:13, Jer 8:10; Eze 22:25-29, Eze 33:31; Mat 23:14
derided: Luk 8:53, Luk 23:35; Psa 35:15, Psa 35:16, Psa 119:51; Isa 53:3; Jer 20:7, Jer 20:8; Heb 11:36; Heb 12:2, Heb 12:3
John Gill
16:14 And the Pharisees also who were covetous,.... Or lovers of money, the love of which is the root of all evil; and that they were, is evident from their devouring widows' houses, under a pretence of making long prayers for them, Mt 23:14
heard all these things; as well as the disciples, being in company with them, Lk 15:2 even the parable concerning the unjust steward, and the application of it; and the directions given about using the things of this world, and the distributing of them to the poor, and showing a greater concern for riches of an higher nature:
and they derided him: lift up their nose, or drew it out to him, as the word signifies, in a sneering way; they rejected and despised what he said about their injustice, in their stewardship; the calling of them to an account for it, and the turning of them out of it; and concerning the true use of worldly riches, and the contempt of them; they looked upon themselves safe and secure in the good opinion of the people, and happy in the enjoyment of worldly things; and looked upon him as a weak man, to talk in the manner he did.
Robert Jamieson, A. R. Fausset and David Brown
16:14 covetous . . . derided him--sneered at Him; their master sin being too plainly struck at for them to relish. But it was easier to run down than to refute such teaching.
16:1516:15: Եւ ասէ ցնոսա. Դուք՝ որ արդարացուցանէք զանձինս առաջի մարդկան, սակայն Աստուած գիտէ՛ զսիրտս ձեր. զի որ առաջի մարդկան բարձր է, պի՛ղծ է առաջի Աստուծոյ[1381]։ [1381] Ոմանք. Դուք էք որ արդա՛՛... զանձինս ձեր առաջի։
15 Եւ նրանց ասաց. «Դուք էք, որ մարդկանց առաջ ձեզ արդար էք ձեւացնում, սակայն Աստուած ձեր սրտերը գիտէ. որովհետեւ այն, որ մարդկանց առաջ բարձր է, Աստծու առաջ զազրելի է:
15 Յիսուս ըսաւ անոնց. «Դուք էք որ մարդոց առջեւ ինքզինքնիդ կ’արդարացնէք, բայց Աստուած գիտէ ձեր սրտերը. վասն զի մարդոց մէջ բարձր եղածը Աստուծոյ առջեւ պիղծ է։
Եւ ասէ ցնոսա. Դուք էք որ արդարացուցանէք զանձինս առաջի մարդկան, սակայն Աստուած գիտէ զսիրտս ձեր. զի որ առաջի մարդկան բարձր է` պիղծ է առաջի Աստուծոյ:

16:15: Եւ ասէ ցնոսա. Դուք՝ որ արդարացուցանէք զանձինս առաջի մարդկան, սակայն Աստուած գիտէ՛ զսիրտս ձեր. զի որ առաջի մարդկան բարձր է, պի՛ղծ է առաջի Աստուծոյ[1381]։
[1381] Ոմանք. Դուք էք որ արդա՛՛... զանձինս ձեր առաջի։
15 Եւ նրանց ասաց. «Դուք էք, որ մարդկանց առաջ ձեզ արդար էք ձեւացնում, սակայն Աստուած ձեր սրտերը գիտէ. որովհետեւ այն, որ մարդկանց առաջ բարձր է, Աստծու առաջ զազրելի է:
15 Յիսուս ըսաւ անոնց. «Դուք էք որ մարդոց առջեւ ինքզինքնիդ կ’արդարացնէք, բայց Աստուած գիտէ ձեր սրտերը. վասն զի մարդոց մէջ բարձր եղածը Աստուծոյ առջեւ պիղծ է։
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16:1515: Он сказал им: вы выказываете себя праведниками пред людьми, но Бог знает сердца ваши, ибо что высоко у людей, то мерзость пред Богом.
16:15  καὶ εἶπεν αὐτοῖς, ὑμεῖς ἐστε οἱ δικαιοῦντες ἑαυτοὺς ἐνώπιον τῶν ἀνθρώπων, ὁ δὲ θεὸς γινώσκει τὰς καρδίας ὑμῶν· ὅτι τὸ ἐν ἀνθρώποις ὑψηλὸν βδέλυγμα ἐνώπιον τοῦ θεοῦ.
16:15. καὶ (And) εἰπεν (it-had-said) αὐτοῖς (unto-them,"Ὑμεῖς (Ye) ἐστὲ (ye-be) οἱ (the-ones) δικαιοῦντες ( en-course-belonging ) ἑαυτοὺς (to-selves) ἐνώπιον (in-looked) τῶν (of-the-ones) ἀνθρώπων, (of-mankinds,"ὁ (the-one) δὲ (moreover) θεὸς (a-Deity) γινώσκει (it-acquainteth) τὰς (to-the-ones) καρδίας (to-hearts) ὑμῶν: (of-ye) ὅτι (To-which-a-one) τὸ (the-one) ἐν (in) ἀνθρώποις (unto-mankinds) ὑψηλὸν (overed-of,"βδέλυγμα (an-abhorring-to) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
16:15. et ait illis vos estis qui iustificatis vos coram hominibus Deus autem novit corda vestra quia quod hominibus altum est abominatio est ante DeumAnd he said to them: you are they who justify yourselves before men, but God knoweth your hearts. For that which is high to men is an abomination before God.
15. And he said unto them, Ye are they that justify yourselves in the sight of men; but God knoweth your hearts: for that which is exalted among men is an abomination in the sight of God.
16:15. And he said to them: “You are the ones who justify yourselves in the sight of men. But God knows your hearts. For what is lifted up by men is an abomination in the sight of God.
And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God:

15: Он сказал им: вы выказываете себя праведниками пред людьми, но Бог знает сердца ваши, ибо что высоко у людей, то мерзость пред Богом.
16:15  καὶ εἶπεν αὐτοῖς, ὑμεῖς ἐστε οἱ δικαιοῦντες ἑαυτοὺς ἐνώπιον τῶν ἀνθρώπων, ὁ δὲ θεὸς γινώσκει τὰς καρδίας ὑμῶν· ὅτι τὸ ἐν ἀνθρώποις ὑψηλὸν βδέλυγμα ἐνώπιον τοῦ θεοῦ.
16:15. et ait illis vos estis qui iustificatis vos coram hominibus Deus autem novit corda vestra quia quod hominibus altum est abominatio est ante Deum
And he said to them: you are they who justify yourselves before men, but God knoweth your hearts. For that which is high to men is an abomination before God.
16:15. And he said to them: “You are the ones who justify yourselves in the sight of men. But God knows your hearts. For what is lifted up by men is an abomination in the sight of God.
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Adam Clarke: Commentary on the Bible - 1831
16:15: Ye - justify yourselves - Ye declare yourselves to be just. Ye endeavor to make it appear to men that ye can still feel an insatiable thirst after the present world, and yet secure the blessings of another; that ye can reconcile God and mammon, - and serve two masters with equal zeal and affection; but God knoweth your hearts, - and he knoweth that ye are alive to the world, and dead to God and goodness. Therefore, howsoever ye may be esteemed among men, ye are an abomination before him. See the note on Luk 7:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: Ye: Luk 10:29, Luk 11:39, Luk 18:11, Luk 18:21, Luk 20:20, Luk 20:47; Pro 20:6; Mat 6:2, Mat 6:5, Mat 6:16, Mat 23:5, Mat 23:25-27; Rom 3:20; Jam 2:21-25
God: Sa1 16:7; Ch1 29:17; Ch2 6:30; Psa 7:9, Psa 139:1, Psa 139:2; Jer 17:10; Joh 2:25; Joh 21:17; Act 1:18, Act 15:8; Co1 4:5; Rev 2:23
for: Psa 10:3, Psa 49:13, Psa 49:18; Pro 16:5; Isa 1:10-14; Amo 5:21, Amo 5:22; Mal 3:15; Pe1 3:4, Pe1 5:5
Geneva 1599
16:15 (4) And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.
(4) Our sins are not hidden to God, although they may be hidden to men, yea although they may be hidden to those who committed them.
John Gill
16:15 And he said unto them,.... That is, Jesus said unto them, as the Syriac and Persic versions express it: "ye are they which justify yourselves before men": from the sins of injustice, unfaithfulness, covetousness, and all others; and would be thought, and appear to be righteous; but it is only in the sight of men, who can only see the outside of things, and judge thereby:
but God knoweth your hearts; and what is in them, the deceitfulness, hypocrisy, covetousness, and cruelty of them, which are hid from the eyes of men:
for that which is highly esteemed among men; or what is high in the account and esteem of men, as the outward appearance of these men for morality, religion, and holiness; their zeal for the ceremonies of the law, and the traditions of the elders:
is abomination in the sight of God; who knew full well from what principles, and with what views they acted, to gain popular applause, and amass riches to themselves, without any concern for the glory of God, and the good of men: see Is 65:5.
John Wesley
16:15 And he said to them, Ye are they who justify yourselves before men - The sense of the whole passage is, that pride, wherewith you justify yourselves, feeds covetousness, derides the Gospel, Lk 16:14, and destroys the law, Lk 16:18. All which is illustrated by a terrible example. Ye justify yourselves before men - Ye think yourselves righteous, and persuade others to think you so.
Robert Jamieson, A. R. Fausset and David Brown
16:15 justify yourselves--make a show of righteousness.
highly esteemed among men--generally carried away by plausible appearances. (See 1Kings 16:7; and Lk 14:11).
16:1616:16: Օրէնքն եւ մարգարէք մինչեւ ցՅովհա՛ննէս. յայնմ հետէ արքայութիւն Աստուծոյ աւետարանի, եւ ամենա՛յն ոք զնա բռնաբարէ[1382]։ [1382] Ոսկան. Արքայութիւն Աստուծոյ բռնաբարի, եւ ամենայն ոք։ Օրինակ մի. Յայնմ հետէ տեսանիցէք զարքայութիւն Աստուծոյ աւետարանեալ, եւ ամենայն ոք։
16 Օրէնքն ու մարգարէները մինչեւ Յովհաննէսն էին. այնուհետեւ աւետարանւում է Աստծու արքայութիւնը, եւ ամէն ոք բռնի է ուզում ձեռք բերել այն:
16 Օրէնքը ու մարգարէները մինչեւ Յովհաննէս էին. անկէ յետոյ Աստուծոյ թագաւորութիւնը կը քարոզուի եւ ամէն մէկը անոր մէջ մտնելու կ’արտորայ։
Օրէնքն եւ մարգարէք մինչեւ ցՅովհաննէս. յայնմ հետէ արքայութիւն Աստուծոյ աւետարանի, եւ ամենայն ոք զնա բռնաբարէ:

16:16: Օրէնքն եւ մարգարէք մինչեւ ցՅովհա՛ննէս. յայնմ հետէ արքայութիւն Աստուծոյ աւետարանի, եւ ամենա՛յն ոք զնա բռնաբարէ[1382]։
[1382] Ոսկան. Արքայութիւն Աստուծոյ բռնաբարի, եւ ամենայն ոք։ Օրինակ մի. Յայնմ հետէ տեսանիցէք զարքայութիւն Աստուծոյ աւետարանեալ, եւ ամենայն ոք։
16 Օրէնքն ու մարգարէները մինչեւ Յովհաննէսն էին. այնուհետեւ աւետարանւում է Աստծու արքայութիւնը, եւ ամէն ոք բռնի է ուզում ձեռք բերել այն:
16 Օրէնքը ու մարգարէները մինչեւ Յովհաննէս էին. անկէ յետոյ Աստուծոյ թագաւորութիւնը կը քարոզուի եւ ամէն մէկը անոր մէջ մտնելու կ’արտորայ։
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16:1616: Закон и пророки до Иоанна; с сего времени Царствие Божие благовествуется, и всякий усилием входит в него.
16:16  ὁ νόμος καὶ οἱ προφῆται μέχρι ἰωάννου· ἀπὸ τότε ἡ βασιλεία τοῦ θεοῦ εὐαγγελίζεται καὶ πᾶς εἰς αὐτὴν βιάζεται.
16:16. Ὁ (The-one) νόμος (a-parcelee) καὶ (and) οἱ (the-ones) προφῆται (declarers-before) μέχρι (unto-lest-whilst) Ἰωάνου: (of-an-Ioanes) ἀπὸ (off) τότε (to-the-one-which-also) ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) εὐαγγελίζεται (it-be-goodly-messaged-to) καὶ (and) πᾶς (all) εἰς (into) αὐτὴν (to-it) βιάζεται . ( it-substaineth-to )
16:16. lex et prophetae usque ad Iohannem ex eo regnum Dei evangelizatur et omnis in illud vim facitThe law and the prophets were until John. From that time the kingdom of God is preached: and every one useth violence towards it.
16. The law and the prophets until John: from that time the gospel of the kingdom of God is preached, and every man entereth violently into it.
16:16. The law and the prophets were until John. Since then, the kingdom of God is being evangelized, and everyone acts with violence toward it.
The law and the prophets [were] until John: since that time the kingdom of God is preached, and every man presseth into it:

16: Закон и пророки до Иоанна; с сего времени Царствие Божие благовествуется, и всякий усилием входит в него.
16:16  ὁ νόμος καὶ οἱ προφῆται μέχρι ἰωάννου· ἀπὸ τότε ἡ βασιλεία τοῦ θεοῦ εὐαγγελίζεται καὶ πᾶς εἰς αὐτὴν βιάζεται.
16:16. lex et prophetae usque ad Iohannem ex eo regnum Dei evangelizatur et omnis in illud vim facit
The law and the prophets were until John. From that time the kingdom of God is preached: and every one useth violence towards it.
16:16. The law and the prophets were until John. Since then, the kingdom of God is being evangelized, and everyone acts with violence toward it.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18: Эти три стиха содержат изречения, которые уже объяснены в толковании на Ев. от Матфея (см. Мф XI, 12-14: и V, 18-32). Здесь они имеют значение введения к следующей притче о богаче и бедном Лазаре. Господь утверждает ими великое значение закона и пророков (об этом будет речь и в притче), которые подготовляли иудеев к принятию Царства Мессии, вестником о наступлении которого явился Иоанн Креститель. Благодаря им, в людях пробудилось стремление к открывшемуся Царству Божию. Закон не должен потерять из себя ни единой черты, и в пример этого утверждения закона Христос указывает на то, что Он еще строже понимает закон о разводе, чем он трактовался в фарисейской школе. Впрочем, Б. Вейс дает особое толкование этому изречению 18-го стиха. Ев. Лука, по его мнению, понимает это изречение аллегорически, как характеризующее отношения между законом и новым строем Царства Божия (ср. Рим VII, 1-3). Кто ради последнего отрешается от первого, тот совершает через это пред Богом такой же грех прелюбодеяния, как и тот, кто после того, как Бог освободил человека от подчинения закону через возвещение Евангелия, все-таки хочет продолжать прежние отношения с законом: тот грешит с точки зрения непреложности закона (ст. 17), а этот - как не желающий принять участие в стремлении людей к новой благодатной жизни (ст. 16).
Adam Clarke: Commentary on the Bible - 1831
16:16: The law and the prophets were until John - The law and the prophets continued to be the sole teachers till John came, who first began to proclaim the glad tidings of the kingdom of God: and now, he who wishes to be made a partaker of the blessings of that kingdom must rush speedily into it; as there will be but a short time before an utter destruction shall fall upon this ungodly race. They who wish to be saved must imitate those who take a city by storm - rush into it, without delay, as the Romans are about to do into Jerusalem. See also on Mat 11:12 (note).
Albert Barnes: Notes on the Bible - 1834
16:16: See the notes at Mat 11:12-14.
Every man - Many people, or multitudes. This is an expression that is very common, as when we say everybody is engaged in a piece of business, meaning that it occupies general attention.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: Law: Luk 16:29, Luk 16:31; Mat 11:9-14; Joh 1:45; Act 3:18, Act 3:24, Act 3:25
the kingdom: Luk 9:2, Luk 10:9, Luk 10:11; Mat 3:2, Mat 4:17, Mat 10:7; Mar 1:14
and every: Luk 7:26-29; Mat 21:32; Mar 1:45; Joh 11:48, Joh 12:19
Geneva 1599
16:16 (5) The law and the prophets [were] until John: since that time the kingdom of God is preached, and every man presseth into it.
(5) The Pharisees despised the excellency of the new covenant with respect to the old, being ignorant of the perfect righteousness of the law; and Christ declares by the seventh commandment how they were false expounders of the law.
John Gill
16:16 The law and the prophets were until John,.... Till the time that John the Baptist began his ministry; for till then, the law and the prophets, with the Hagiographa, or holy writings, for into these three parts the Jews divided the books of the Old Testament, were the only writings they had; and which contained the whole of the revelation granted to them; and which they wrested, and put false glosses on; and therefore it was no wonder that they derided Christ, and despised his ministry: and whereas spiritual things were promised in these writings, under the notion of temporal ones; which they not understanding, might imagine the doctrine of Christ, concerning the contempt of worldly riches, was contrary to: and since they valued themselves on having the law and the prophets, Christ observes, that
since that time, the kingdom of God is preached; the Gospel, and the mysteries of relating to the kingdom of the Messiah, his person, office, and grace; and to the kingdom of grace, which lies not in outward, but in inward and spiritual things; and to the kingdom of heaven, or glory hereafter; and which is a superior dispensation to that of the law and the prophets, and sets things in a clearer, plainer, and better light:
and every man presseth into it; the Gospel dispensation, the kingdom of the Messiah; "that he may enter into it", as the Syriac and Persic versions add; which the Scribes and Pharisees did all they could to hinder; see Mt 23:13 large multitudes crowded the ministry of John, of Christ, and of his apostles; the people flocked in great numbers to hear the word, and seemed disposed to embrace the doctrines of the Gospel, and the ordinances of it; they pressed on one another to hear it, and through many difficulties, discouragements, and obstacles, the Pharisees threw in their way; there was scarce a man but seemed very desirous of attending upon the preaching of it, and pressed hard for it; and with much force and violence, with great eagerness and endeavour broke his way to it; though a different sense is given by others reading the words, and "every one suffers violence to himself for it", as the Arabic version; or "is oppressed for it", as the Ethiopic; that is, suffers reproach, contradiction, and persecution, for the sake of hearing it.
John Wesley
16:16 The law and the prophets were in force until John: from that time the Gospel takes place; and humble upright men receive it with inexpressible earnestness. Mt 11:13.
Robert Jamieson, A. R. Fausset and David Brown
16:16 The law, &c.--(See Mt 11:13).
and every man presseth, &c.--Publicans and sinners, all indiscriminately, are eagerly pressing into it; and ye, interested adherents of the mere forms of an economy which is passing away, "discerning not the signs of this time," will allow the tide to go past you and be found a stranded monument of blindness and obstinacy.
16:1716:17: Դիւրի՛ն իցէ երկնից եւ երկրի անցանել, քան յօրինացն միո՛յ նշանախեցի անկանել։
17 Աւելի հեշտ է, որ երկինք ու երկիր անցնեն, քան թէ օրէնքից մէկ նշանախեց ընկնի:
17 Աւելի դիւրին է, որ երկինք ու երկիր անցնին, քան թէ օրէնքէն մէկ նշանագիր իյնայ։
Դիւրին իցէ երկնից եւ երկրի անցանել, քան յօրինացն միոյ նշանախեցի անկանել:

16:17: Դիւրի՛ն իցէ երկնից եւ երկրի անցանել, քան յօրինացն միո՛յ նշանախեցի անկանել։
17 Աւելի հեշտ է, որ երկինք ու երկիր անցնեն, քան թէ օրէնքից մէկ նշանախեց ընկնի:
17 Աւելի դիւրին է, որ երկինք ու երկիր անցնին, քան թէ օրէնքէն մէկ նշանագիր իյնայ։
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16:1717: Но скорее небо и земля прейдут, нежели одна черта из закона пропадет.
16:17  εὐκοπώτερον δέ ἐστιν τὸν οὐρανὸν καὶ τὴν γῆν παρελθεῖν ἢ τοῦ νόμου μίαν κεραίαν πεσεῖν.
16:17. Εὐκοπώτερον (More-goodly-felled) δέ (moreover) ἐστιν (it-be) τὸν (to-the-one) οὐρανὸν (to-a-sky) καὶ (and) τὴν (to-the-one) γῆν (to-a-soil) παρελθεῖν (to-have-had-came-beside) ἢ (or) τοῦ (of-the-one) νόμου (of-a-parcelee) μίαν (to-one) κερέαν (to-a-horning) πεσεῖν. (to-have-had-fallen)
16:17. facilius est autem caelum et terram praeterire quam de lege unum apicem cadereAnd it is easier for heaven and earth to pass than one tittle of the law to fall.
17. But it is easier for heaven and earth to pass away, than for one tittle of the law to fall.
16:17. But it is easier for heaven and earth to pass away, than for one dot of the law to fall away.
And it is easier for heaven and earth to pass, than one tittle of the law to fail:

17: Но скорее небо и земля прейдут, нежели одна черта из закона пропадет.
16:17  εὐκοπώτερον δέ ἐστιν τὸν οὐρανὸν καὶ τὴν γῆν παρελθεῖν ἢ τοῦ νόμου μίαν κεραίαν πεσεῖν.
16:17. facilius est autem caelum et terram praeterire quam de lege unum apicem cadere
And it is easier for heaven and earth to pass than one tittle of the law to fall.
16:17. But it is easier for heaven and earth to pass away, than for one dot of the law to fall away.
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Adam Clarke: Commentary on the Bible - 1831
16:17: For heaven and earth to pass - See on Mat 5:17, Mat 5:18 (note).
Albert Barnes: Notes on the Bible - 1834
16:17: See the notes at Mat 5:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: it: Luk 21:33; Psa 102:25-27; Isa 51:6; Mat 5:18; Pe2 3:10; Rev 20:11, Rev 21:1, Rev 21:4
than: Isa 40:8; Rom 3:31; Pe1 1:25
John Gill
16:17 And it is easier for heaven and earth to pass,.... This is said by Christ, lest it should be thought by his saying, that the law and the prophets were until John, that they were no longer, nor of any more use; but were now abrogated and laid aside; whereas heaven and earth might sooner pass away, and the whole frame of nature be dissolved:
than one tittle of the law to fail; which, and the prophets, in all the precepts, promises, types, figures, prophecies, &c. thereof, had their full accomplishment in the person, miracles, obedience, sufferings, and death of Christ; see Mt 5:18.
John Wesley
16:17 Not that the Gospel at all destroys the law. Mt 5:18.
Robert Jamieson, A. R. Fausset and David Brown
16:17 it is easier, &c.--(See on Mt 5:17-18)
16:1816:18: Ամենայն որ արձակէ զկին իւր, եւ առնէ այլ՝ շնա՛յ. եւ որ զարձակեալն առնէ՝ շնայ։
18 Ով որ իր կնոջն արձակում է եւ մի ուրիշին առնում, շնանում է. իսկ ով որ արձակուածին է առնում, շնանում է»:
18 Ով որ իր կինը արձակէ եւ ուրիշ մը առնէ, շնութիւն կ’ընէ եւ ով որ էրիկէն արձակուած կին մը առնէ, շնութիւն կ’ընէ»։
Ամենայն որ արձակէ զկին իւր եւ առնէ այլ` շնայ. եւ որ զարձակեալն առնէ` շնայ:

16:18: Ամենայն որ արձակէ զկին իւր, եւ առնէ այլ՝ շնա՛յ. եւ որ զարձակեալն առնէ՝ շնայ։
18 Ով որ իր կնոջն արձակում է եւ մի ուրիշին առնում, շնանում է. իսկ ով որ արձակուածին է առնում, շնանում է»:
18 Ով որ իր կինը արձակէ եւ ուրիշ մը առնէ, շնութիւն կ’ընէ եւ ով որ էրիկէն արձակուած կին մը առնէ, շնութիւն կ’ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1818: Всякий, разводящийся с женою своею и женящийся на другой, прелюбодействует, и всякий, женящийся на разведенной с мужем, прелюбодействует.
16:18  πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ καὶ γαμῶν ἑτέραν μοιχεύει, καὶ ὁ ἀπολελυμένην ἀπὸ ἀνδρὸς γαμῶν μοιχεύει.
16:18. Πᾶς (All) ὁ (the-one) ἀπολύων (loosing-off) τὴν (to-the-one) γυναῖκα (to-a-woman) αὐτοῦ (of-it) καὶ (and) γαμῶν (marrying-unto) ἑτέραν (to-different) μοιχεύει, (it-adultereth-of,"καὶ (and) ὁ (the-one) ἀπολελυμένην (to-having-had-come-to-be-loosed-off) ἀπὸ (off) ἀνδρὸς (of-a-man) γαμῶν (marrying-unto) μοιχεύει. (it-adultereth-of)
16:18. omnis qui dimittit uxorem suam et ducit alteram moechatur et qui dimissam a viro ducit moechaturEvery one that putteth away his wife and marrieth another committeth adultery: and he that marrieth her that is put away from her husband committeth adultery.
18. Every one that putteth away his wife, and marrieth another, committeth adultery: and he that marrieth one that is put away from a husband committeth adultery.
16:18. Everyone who divorces his wife and marries another commits adultery. And whoever marries her who has been divorced by her husband commits adultery.
Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from [her] husband committeth adultery:

18: Всякий, разводящийся с женою своею и женящийся на другой, прелюбодействует, и всякий, женящийся на разведенной с мужем, прелюбодействует.
16:18  πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ καὶ γαμῶν ἑτέραν μοιχεύει, καὶ ὁ ἀπολελυμένην ἀπὸ ἀνδρὸς γαμῶν μοιχεύει.
16:18. omnis qui dimittit uxorem suam et ducit alteram moechatur et qui dimissam a viro ducit moechatur
Every one that putteth away his wife and marrieth another committeth adultery: and he that marrieth her that is put away from her husband committeth adultery.
16:18. Everyone who divorces his wife and marries another commits adultery. And whoever marries her who has been divorced by her husband commits adultery.
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Adam Clarke: Commentary on the Bible - 1831
16:18: Putteth away (or divorceth) his wife - See on Mat 5:31, Mat 5:32 (note); Mat 19:9, Mat 19:10 (note); Mar 10:12 (note); where the question concerning divorce is considered at large. These verses, from the 13th to the 18th inclusive, appear to be part of our Lord's sermon on the mount; and stand in a much better connection there than they do here; unless we suppose our Lord delivered the same discourse at different times and places, which is very probable.
Albert Barnes: Notes on the Bible - 1834
16:18: See the notes at Mat 5:32. These verses occur in Matthew in a different order, and it is not improbable that they were spoken by our Saviour at different times. The design, here, seems to be to reprove the Pharisees for not observing the law of Moses, notwithstanding their great pretensions to external righteousness, and to show them that they had "really" departed from the law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: Mat 5:32, Mat 19:9; Mar 10:11, Mar 10:12; Co1 7:4, Co1 7:10-12
Geneva 1599
16:18 Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her (g) that is put away from [her] husband committeth adultery.
(g) They that gather by this passage that a man cannot be married again after he has divorced his wife for adultery, while she lives, reason incorrectly: for Christ speaks of those divorces which the Jews had which were not because of adultery, for adulterers were put to death by the law.
John Gill
16:18 Whosoever putteth away his wife,.... For any other cause than for adultery, as the Jews used to do upon every trifling occasion, and for every little disgust: by which instance our Lord shows, how the Jews abused and depraved the law, and as much as in them lay, caused it to fail; and how he, on the other hand, was so far from destroying and making it of none effect, that he maintained the purity and spirituality of it; putting them in mind of what he had formerly said, and of many other things of the like kind along with it; how that if a man divorces his wife, for any thing else but the defiling his bed,
and marrieth another, committeth adultery: with her that he marries: because his marriage with the former still continues, and cannot be made void by, such a divorce:
and whosoever marrieth her that is put away from her husband; the phrase "from her husband", is omitted in the Syriac and Persic versions:
committeth adultery; with her that he marries, because notwithstanding her husband's divorce of her, and his after marriage with her, she still remains his lawful and proper wife; See Gill on Mt 5:32. The Ethiopic version reads this last clause, quite different from all others, thus, "and whosoever puts away her husband, and joins to another, commits adultery", agreeably to See Gill on Mk 10:12.
John Wesley
16:18 But ye do; particularly in this notorious instance. Mt 5:31; Mt 19:7.
Robert Jamieson, A. R. Fausset and David Brown
16:18 putteth away his wife, &c.--(See on Mt 19:3-9). Far from intending to weaken the force of the law, in these allusions to a new economy, our Lord, in this unexpected way, sends home its high requirements with a pungency which the Pharisees would not fail to feel.
16:1916:19: Այր ոմն էր մեծատուն, եւ ագանէր բեհե՛զս եւ ծիրանիս, եւ ուրա՛խ լինէր հանապազ առատապէս։
19 «Մի մեծահարուստ մարդ կար, որ բեհեզ ու ծիրանի էր հագնում եւ ամէն օր առատապէս ուրախութիւն էր անում:
19 «Հարուստ մարդ մը կար, որ ծիրանի ու բեհեզ կը հագնէր եւ ամէն օր փառաւորապէս ուրախութիւն կ’ընէր։
Այր ոմն էր մեծատուն, եւ ագանէր բեհեզս եւ ծիրանիս եւ ուրախ լինէր հանապազ առատապէս:

16:19: Այր ոմն էր մեծատուն, եւ ագանէր բեհե՛զս եւ ծիրանիս, եւ ուրա՛խ լինէր հանապազ առատապէս։
19 «Մի մեծահարուստ մարդ կար, որ բեհեզ ու ծիրանի էր հագնում եւ ամէն օր առատապէս ուրախութիւն էր անում:
19 «Հարուստ մարդ մը կար, որ ծիրանի ու բեհեզ կը հագնէր եւ ամէն օր փառաւորապէս ուրախութիւն կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
16:1919: Некоторый человек был богат, одевался в порфиру и виссон и каждый день пиршествовал блистательно.
16:19  ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθ᾽ ἡμέραν λαμπρῶς.
16:19. Ἄνθρωπος (A-mankind) δέ (moreover) τις (a-one) ἦν (it-was) πλούσιος, (wealth-belonged,"καὶ (and) ἐνεδιδύσκετο ( it-was-vesting-in ) πορφύραν (to-a-purple) καὶ (and) βύσσον (to-a-linen) εὐφραινόμενος (being-goodly-centered) καθ' (down) ἡμέραν (to-a-day) λαμπρῶς. (unto-en-lamped)
16:19. homo quidam erat dives et induebatur purpura et bysso et epulabatur cotidie splendideThere was a certain rich man who was clothed in purple and fine linen and feasted sumptuously every day.
19. Now there was a certain rich man, and he was clothed in purple and fine linen, faring sumptuously every day:
16:19. A certain man was wealthy, and he was clothed in purple and in fine linen. And he feasted splendidly every day.
There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:

19: Некоторый человек был богат, одевался в порфиру и виссон и каждый день пиршествовал блистательно.
16:19  ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθ᾽ ἡμέραν λαμπρῶς.
16:19. homo quidam erat dives et induebatur purpura et bysso et epulabatur cotidie splendide
There was a certain rich man who was clothed in purple and fine linen and feasted sumptuously every day.
16:19. A certain man was wealthy, and he was clothed in purple and in fine linen. And he feasted splendidly every day.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: В следующей далее притче о богаче и нищем Лазаре Господь показывает, к каким ужасным последствиям ведет неправильное пользование богатством (ср. ст. 14). Притча эта направлена не прямо против фарисеев, потому что нельзя было их уподобить беззаботному о своем спасении богачу, но против их взгляда на богатство, как на что-то совершенно безвредное для дела спасения, даже как на свидетельство о праведности имеющего его человека. Господь показывает, что оно вовсе не есть доказательство праведности, и что оно часто приносит величайший вред его обладателю и низводит его в адскую бездну по смерти. - Порфира - это шерстяная ткань, окрашенная в дорогую пурпурную краску, употреблявшаяся для приготовления верхней одежды (красного цвета). - Виссон - тончайшая белая ткань, приготовлявшаяся из хлопка (след., не льняная) и употреблявшаяся на приготовление нижней одежды. - Каждый день пиршествовал блистательно. Отсюда ясно, что у богача не было никаких забот ни об общественных делах и нуждах ближних, ни о спасении своей собственной души. Он не был насильником, притеснителем бедных, не совершал и других каких-либо преступлений, но это уже одно постоянное беспечное пирование было большим грехом пред Богом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: 20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, 21 And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. 22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; 23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. 26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. 27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: 28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment. 29 Abraham saith unto him, They have Moses and the prophets; let them hear them. 30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. 31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

As the parable of the prodigal son set before us the grace of the gospel, which is encouraging to us all, so this sets before us the wrath to come, and is designed for our awakening; and very fast asleep those are in sin that will not be awakened by it. The Pharisees made a jest of Christ's sermon against worldliness; now this parable was intended to make those mockers serious. The tendency of the gospel of Christ is both to reconcile us to poverty and affliction and to arm us against temptations to worldliness and sensuality. Now this parable, by drawing the curtain, and letting us see what will be the end of both in the other world, goes very far in prosecuting those two great intentions. This parable is not like Christ's other parables, in which spiritual things are represented by similitudes borrowed from worldly things, as those of the sower and the seed (except that of the sheep and goats), the prodigal son, and indeed all the rest but this. But here the spiritual things themselves are represented in a narrative or description of the different state of good and bad in this world and the other. Yet we need not call it a history of a particular occurrence, but it is matter of fact that is true every day, that poor godly people, whom men neglect and trample upon, die away out of their miseries, and go to heavenly bliss and joy, which is made the more pleasant to them by their preceding sorrows; and that rich epicures, who live in luxury, and are unmerciful to the poor, die, and go into a state of insupportable torment, which is the more grievous and terrible to them because of the sensual lives they lived: and that there is no gaining any relief from their torments. Is this a parable? What similitude is there in this? The discourse indeed between Abraham and the rich man is only an illustration of the description, to make it the more affecting, like that between God and Satan in the story of Job. Our Saviour came to bring us acquainted with another world, and to show us the reference which this world has to that; and here is does it. In this description (for so I shall choose to call it) we may observe,

I. The different condition of a wicked rich man, and a godly poor man, in this world. We know that as some of late, so the Jews of old, were ready to make prosperity one of the marks of a true church, of a good man and a favourite of heaven, so that they could hardly have any favourable thoughts of a poor man. This mistake Christ, upon all occasions, set himself to correct, and here very fully, where we have,

1. A wicked man, and one that will be for ever miserable, in the height of prosperity (v. 19): There was a certain rich man. From the Latin we commonly call him Dives--a rich man; but, as Bishop Tillotson observes, he has no name given him, as the poor man has, because it had been invidious to have named any particular rich man in such a description as this, and apt to provoke and gain ill-will. But others observe that Christ would not do the rich man so much honour as to name him, though when perhaps he called his lands by his own name he thought it should long survive that of the beggar at his gate, which yet is here preserved, when that of the rich man is buried in oblivion. Now we are told concerning this rich man,

(1.) That he was clothed in purple and fine linen, and that was his adorning. He had fine linen for pleasure, and clean, no doubt, every day; night-linen, and day-linen. He had purple for state, for that was the wear of princes, which has made some conjecture that Christ had an eye to Herod in it. He never appeared abroad but in great magnificence.

(2.) He fared deliciously and sumptuously every day. His table was furnished with all the varieties and dainties that nature and art could supply; his side-table richly adorned with plate; his servants, who waited at table, in rich liveries; and the guests at his table, no doubt, such as he thought graced it. Well, and what harm was there in all this? It is no sin to be rich, no sin to wear purple and fine linen, nor to keep a plentiful table, if a man's estate will afford it. Not are we told that he got his estate by fraud, oppression, or extortion, no, nor that he was drunk, or made others drunk; but, [1.] Christ would hereby show that a man may have a great deal of the wealth, and pomp, and pleasure of this world, and yet lie and perish for ever under God's wrath and curse. We cannot infer from men's living great either that God loves them in giving them so much, or that they love God for giving them so much; happiness consists not in these things. [2.] That plenty and pleasure are a very dangerous and to many a fatal temptation to luxury, and sensuality, and forgetfulness of God and another world. This man might have been happy if he had not had great possessions and enjoyments. [3.] That the indulgence of the body, and the ease and pleasure of that, are the ruin of many a soul, and the interests of it. It is true, eating good meat and wearing good clothes are lawful; but it is true that they often become the food and fuel of pride and luxury, and so turn into sin to us. [4.] That feasting ourselves and our friends, and, at the same time, forgetting the distresses of the poor and afflicted, are very provoking to God and damning to the soul. The sin of this rich man was not so much his dress or his diet, but his providing only for himself.

2. Here is a godly man, and one that will be for ever happy, in the depth of adversity and distress (v. 20): There was a certain beggar, named Lazarus. A beggar of that name, eminently devout, and in great distress, was probably well known among good people at that time: a beggar, suppose such a one as Eleazar, or Lazarus. Some think Eleazar a proper name for any poor man, for it signifies the help of God, which they must fly to that are destitute of other helps. This poor man was reduced to the last extremity, as miserable, as to outward things, as you can lightly suppose a man to be in this world.

(1.) His body was full of sores, like Job. To be sick and weak in body is a great affliction; but sores are more painful to the patient, and more loathsome to those about him.

(2.) He was forced to beg his bread, and to take up with such scraps as he could get at rich people's doors. He was so sore and lame that he could not go himself, but was carried by some compassionate hand or other, and laid at the rich man's gate. Note, Those that are not able to help the poor with their purses should help them with their pains; those that cannot lend them a penny should lend them a hand; those that have not themselves wherewithal to give to them should either bring them, or go for them, to those that have. Lazarus, in his distress, had nothing of his own to subsist on, no relation to go to, nor did the parish take care of him. It is an instance of the degeneracy of the Jewish church at this time that such a godly man as Lazarus was should be suffered to perish for want of necessary food. Now observe,

[1.] His expectations from the rich man's table: He desired to be fed with the crumbs, v. 21. He did not look for a mess from off his table, though he ought to have had one, one of the best; but would be thankful for the crumbs from under the table, the broken meat which was the rich man's leavings; nay, the leavings of his dogs. The poor use entreaties, and must be content with such as they can get. Now this is taken notice of to show, First, What was the distress, and what the disposition, of the poor man. He was poor, but he was poor in spirit, contentedly poor. He did not lie at the rich man's gate complaining, and bawling, and making a noise, but silently and modestly desiring to be fed with the crumbs. This miserable man was a good man, and in favour with God. Note, It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world, while wicked people prosper, and have abundance; see Ps. lxxiii. 7, 10, 14. Here is a child of wrath and an heir of hell sitting in the house, faring sumptuously; and a child of love and an heir of heaven lying at the gate, perishing for hunger. And is men's spiritual state to be judged of then by their outward condition? Secondly, What was the temper of the rich man towards him. We are not told that he abused him, or forbade him his gate, or did him any harm, but it is intimated that he slighted him; he had no concern for him, took no care about him. Here was a real object of charity, and a very moving one, which spoke for itself; it was presented to him at his own gate. The poor man had a good character and good conduct, and every thing that could recommend him. A little thing would be a great kindness to him, and yet he took no cognizance of his case, did not order him to be taken in and lodged in the barn, or some of the out-buildings, but let him lie there. Note, It is not enough not to oppress and trample upon the poor; we shall be found unfaithful stewards of our Lord's goods, in the great day, if we do not succour and relieve them. The reason given for the most fearful doom is, I was hungry, and you gave me no meat. I wonder how those rich people who have read the gospel of Christ, and way that they believe it, can be so unconcerned as they often are in the necessities and miseries of the poor and afflicted.

[2.] The usage he had from the dogs; The dogs came and licked his sores. The rich man kept a kennel of hounds, it may be, or other dogs, for his diversion, and to please his fancy, and these were fed to the full, when poor Lazarus could not get enough to keep him alive. Note, Those will have a great deal to answer for hereafter that feed their dogs, but neglect the poor. And it is a great aggravation of the uncharitableness of many rich people that they bestow that upon their fancies and follies which would supply the necessity, and rejoice the heart, of many a good Christian in distress. Those offend God, nay, and they put a contempt upon human nature, that pamper their dogs and horses, and let the families of their poor neighbours starve. Now those dogs came and licked the sores of poor Lazarus, which may be taken, First, As an aggravation of his misery. His sores were bloody, which tempted the dogs to come, and lick them, as they did the blood of Naboth and Ahab, 1 Kings xxi. 19. And we read of the tongue of the dogs dipped in the blood of enemies, Ps. lxviii. 23. They attacked him while he was yet alive, as if he had been already dead, and he had not strength himself to keep them off, nor would any of the servants be so civil as to check them. The dogs were like their master, and thought they fared sumptuously when they regaled themselves with human gore. Or, it may be taken, Secondly, as some relief to him in his misery; alla kai, the master was hard-hearted towards him, but the dogs came and licked his sores, which mollified and eased them. It is not said, They sucked them, but licked them, which was good for them. The dogs were more kind to him than their master was.

II. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. Hitherto the wicked man seems to have the advantage, but Exitus acta probat--Let us wait awhile, to see the end hereof.

1. They both died (v. 22): The beggar died; the rich man also died. Death is the common lot of rich and poor, godly and ungodly; there they meet together. One dieth in his full strength, and another in the bitterness of his soul; but they shall lie down alike in the dust, Job xxi. 26. Death favours not either the rich man for his riches or the poor man for his poverty. Saints die, that they may bring their sorrows to an end, and may enter upon their joys. Sinners die, that they may go to give up their account. It concerns both rich and poor to prepare for death, for it waits for them both. Mors sceptra ligonibus æquat--Death blends the sceptre with the spade.
------æquo pulsat pede pauperum tabernas,
Regumque turres.
With equal pace, impartial fate
Knocks at the palace, as the cottage gate.

2. The beggar died first. God often takes godly people out of the world, when he leaves the wicked to flourish still. It was an advantage to the beggar that such a speedy end was put to his miseries; and, since he could find no other shelter or resting-place, he was hid in the grave, where the weary are at rest.

3. The rich man died and was buried. Nothing is said of the interment of the poor man. They dug a hole any where, and tumbled his body in, without any solemnity; he was buried with the burial of an ass: nay, it is well if they that let the dogs lick his sores did not let them gnaw his bones. But the rich man had a pompous funeral, lay in state, had a train of mourners to attend him to his grave, and a stately monument set up over it; probably he had a funeral oration in praise of him, and his generous way of living, and the good table he kept, which those would commend that had been feasted at it. It is said of the wicked man that he is brought to the grave with no small ado, and laid in the tomb, and the clods of the valley, were it possible, are made sweet to him, Job xxi. 32, 33. How foreign is the ceremony of a funeral to the happiness of the man!

4. The beggar died and was carried by angels into Abraham's bosom. How much did the honour done to his soul, by this convoy of it to its rest, exceed the honour done to the rich man, by the carrying of his body with so much magnificence to its grave! Observe, (1.) His soul existed in a state of separation from the body. It did not die, or fall asleep, with the body; his candle was not put out with him; but lives, and acted, and knew what it did, and what was done to it. (2.) His soul removed to another world, to the world of spirits; it returned to God who gave it, to its native country; this is implied in its being carried. The spirit of a man goes upward. (3.) Angels took care of it; it was carried by angels. They are ministering spirits to the heirs of salvation, not only while they live, but when they die, and have a charge concerning them, to bear them up in their hands, not only in their journeys to and fro on earth, but in their great journey to their long home in heaven, to be both their guide and their guard through regions unknown and unsafe. The soul of man, if not chained to this earth and clogged by it as unsanctified souls are, has in itself an elastic virtue, by which it springs upward as soon as it gets clear of the body; but Christ will not trust those that are his to that, and therefore will send special messengers to fetch them to himself. One angel one would think sufficient, but here are more, as many were sent for Elijah. Amasis king of Egypt had his chariot drawn by kings; but what was that honour to this? Saints ascend in the virtue of Christ's ascension; but this convoy of angels is added for state and decorum. Saints shall be brought home, not only safely, but honourably. What were the bearers at the rich man's funeral, though, probably, those of the first rank, compared with Lazarus's bearers? The angels were not shy of touching him, for his sores were on his body, not on his soul; that was presented to God without spot, or wrinkle, or any such thing. "Now, blessed angels," said a good man just expiring, "now come and do your office." (4.) It was carried into Abraham's bosom. The Jews expressed the happiness of the righteous at death three ways:--they to go to the garden of Eden: they go to be under the throne of glory; and they go to the bosom of Abraham, and it is this which our Saviour here makes use of. Abraham was the father of the faithful; and whither should the souls of the faithful be gathered but to him, who, as a tender father, lays them in his bosom, especially at their first coming, to bid them welcome, and to refresh them when newly come from the sorrows and fatigues of this world? He was carried to his bosom, that is, to feast with him, for at feasts the guests are said to lean on one another's breasts; and the saints in heaven sit down with Abraham, and Isaac, and Jacob. Abraham was a great and rich man, yet in heaven he does not disdain to lay poor Lazarus in his bosom. Rich saints and poor meet in heaven. This poor Lazarus, who might not be admitted within the rich man's gate, is conducted into the dining-room, into the bed-chamber, of the heavenly palace; and he is laid in the bosom of Abraham, whom the rich glutton scorned to set with the dogs of his flock.

5. The next news you hear of the rich man, after the account of his death and burial, is, that in hell he lifted up his eyes, being in torment, v. 23.

(1.) His state is very miserable. He is in hell, in hades, in the state of separate souls, and there he is in the utmost misery and anguish possible. As the souls of the faithful, immediately after they are delivered from the burden of the flesh, are in joy and felicity, so wicked and unsanctified souls, immediately after they are fetched from the pleasures of the flesh by death, are in misery and torment endless, useless, and remediless, and which will be much increased and completed at the resurrection. This rich man had entirely devoted himself to the pleasures of the world of sense, was wholly taken up with them, and took up with them for his portion, and therefore was wholly unfit for the pleasures of the world of spirits; to such a carnal mind as his they would indeed be no pleasure, nor could he have any relish of them, and therefore he is of course excluded from them. Yet this is not all; he was hard-hearted to God's poor, and therefore he is not only cut off from mercy, but he has judgment without mercy, and falls under a punishment of sense as well as a punishment of loss.

(2.) The misery of his state is aggravated by his knowledge of the happiness of Lazarus: He lifts up his eyes, and sees Abraham afar off, and Lazarus in his bosom. It is the soul that is in torment, and they are the eyes of the mind that are lifted up. He now began to consider what was become of Lazarus. He does not find him where he himself is, nay, he plainly sees him, and with as much assurance as if he had seen him with his bodily eyes, afar off in the bosom of Abraham. This same aggravation of the miseries of the damned we had before (ch. xiii. 28): Ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and yourselves thrust out. [1.] He saw Abraham afar off. To see Abraham we should think a pleasing sight; but to see him afar off was a tormenting sight. Near himself he saw devils and damned companions, frightful sights, and painful ones; afar off he saw Abraham. Note, Every sight in hell is aggravating. [2.] He saw Lazarus in him bosom. That same Lazarus whom he had looked upon with so much scorn and contempt, as not worthy his notice, he now sees preferred, and to be envied. The sight of him brought to his mind his own cruel and barbarous conduct towards him; and the sight of him in that happiness made his own misery the more grievous.

III. Here is an account of what passed between the rich man and Abraham in the separate state--a state of separation one from another, and of both from this world. Though it is probable that there will not be, nor are, any such dialogues or discourses between glorified saints and damned sinners, yet it is very proper, and what is usually done in descriptions, especially such as are designed to be pathetic and moving, by such dialogues to represent what will be the mind and sentiments both of the one and of the other. And since we find damned sinners tormented in the presence of the Lamb (Rev. xiv. 10), and the faithful servants of God looking upon them that have transgressed the covenant, there where their worm dies not, and their fire is not quenched (Isa. lxvi. 23, 24), such a discourse as this is not incongruous to be supposed. Now in this discourse we have,

1. The request which the rich man made to Abraham for some mitigation of his present misery, v. 24. Seeing Abraham afar off, he cried to him, cried aloud, as one in earnest, and as one in pain and misery, mixing shrieks with his petitions, to enforce them by moving compassion. He that used to command aloud now begs aloud, louder than ever Lazarus did at his gate. The songs of his riot and revels are all turned into lamentations. Observe here,

(1.) The title he gives to Abraham: Father Abraham. Note, There are many in hell that can call Abraham father, that were Abraham's seed after the flesh, nay, and many that were, in name and profession, the children of the covenant made with Abraham. Perhaps this rich man, in his carnal mirth, had ridiculed Abraham and the story of Abraham, as the scoffers of the latter days do; but now he gives him a title of respect, Father Abraham. Note, The day is coming when wicked men will be glad to scrape acquaintance with the righteous, and to claim kindred to them, though now they slight them. Abraham in this description represents Christ, for to him all judgment is committed, and it is his mind that Abraham here speaks. Those that now slight Christ will shortly make their court to him, Lord, Lord.

(2.) The representation he makes to him of his present deplorable condition: I am tormented in this flame. It is the torment of his soul that he complains of, and therefore such a fire as will operate upon souls; and such a fire the wrath of God is, fastening upon a guilty conscience; such a fire horror of mind is, and the reproaches of a self-accusing self-condemning heart. Nothing is more painful and terrible to the body than to be tormented with fire; by this therefore the miseries and agonies of damned souls are represented.

(3.) His request to Abraham, in consideration of this misery: Have mercy on me. Note, The day is coming when those that make light of divine mercy will beg hard for it. O for mercy, mercy, when the day of mercy is over, and offers of mercy are no more made. He that had no mercy on Lazarus, yet expects Lazarus should have mercy on him; "for," thinks he, "Lazarus is better natured than ever I was." The particular favour he begs is, Send Lazarus, that he may dip the tip of his finger in water, and cool my tongue. [1.] Here he complains of the torment of his tongue particularly, as if he were more tormented there than in any other part, the punishment answering the sin. The tongue is one of the organs of speech, and by the torment of that he is put in mind of all the wicked words that he had spoken against God and man, his cursing, and swearing, and blasphemy, all his hard speeches, and filthy speeches; by his words he is condemned, and therefore in his tongue he is tormented. The tongue is also one of the organs of tasting, and therefore the torments of that will remind him of his inordinate relish of the delights of sense, which he had rolled under his tongue. [2.] He desires a drop of water to cool his tongue. He does not say, "Father Abraham, order me a release from this misery, help me out of this pit," for he utterly despaired of this; but he asks as small a thing as could be asked, a drop of water to cool his tongue for one moment. [3.] He sometimes suspected that he had herein an ill design upon Lazarus, and hoped, if he could get him within his reach, he should keep him from returning to the bosom of Abraham. The heart that is filled with rage against God is filled with rage against the people of God. But we will think more charitably even of a damned sinner, and suppose he intended here to show respect to Lazarus, as one to whom he would now gladly be beholden. He names him, because he knows him, and thinks Lazarus will not be unwilling to do him this good office for old acquaintance' sake. Grotius here quotes Plato describing the torments of wicked souls, and among other things he says, They are continually raving on those whom they have murdered, or been any way injurious to, calling upon them to forgive them the wrongs they did them. Note, There is a day coming when those that now hate and despise the people of God would gladly receive kindness from them.

2. The reply which Abraham gave to this request. In general, he did not grant it. He would not allow him one drop of water, to cool his tongue. Note, The damned in hell shall not have any the least abatement or mitigation of their torment. If we now improve the day of our opportunities, we may have a full and lasting satisfaction in the streams of mercy; but, if we now slight the offer, it will be in vain in hell to expect the least drop of mercy. See how justly this rich man is paid in his own coin. He that denied a crumb is denied a drop. Now it is said to us, Ask, and it shall be given you; but, if we let slip this accepted time, we may ask, and it shall not be given us. But this is not all; had Abraham only said, "You shall have nothing to abate your torment," it had been sad; but he says a great deal which would add to his torment, and make the flame the hotter, for every thing in hell will be tormenting.

(1.) He calls him son, a kind and civil title, but here it serves only to aggravate the denial of his request, which shut up the bowels of the compassion of a father from him. He had been a son, but a rebellious one, and now an abandoned disinherited one. See the folly of those who rely on that plea, We have Abraham to our father, when we find one in hell, and likely to be there for ever, whom Abraham calls son.

(2.) He puts him in mind of what had been both his own condition and the condition of Lazarus, in their life-time: Son, remember; this is a cutting word. The memories of damned souls will be their tormentors, and conscience will then be awakened and stirred up to do its office, which here they would not suffer it to do. Nothing will bring more oil to the flames of hell than Son, remember. Now sinners are called upon to remember, but they do not, they will not, they find ways to avoid it. "Son, remember thy Creator, thy Redeemer, remember thy latter end;" but they can turn a deaf ear to these mementos, and forget that for which they have their memories; justly therefore will their everlasting misery arise from a Son, remember, to which they will not be able to turn a deaf ear. What a dreadful peal will this ring in our ears, "Son, remember the many warnings that were given thee not to come to this place of torment, which thou wouldest not regard; remember the fair offers made thee of eternal life and glory, which thou wouldest not accept!" But that which he is here put in mind of is, [1.] That thou in thy life-time receivedst thy good things. He does not tell him that he had abused them, but that he had received them: "Remember what a bountiful benefactor God has been to thee, how ready he was to do thee good; thou canst not therefore say he owes thee any thing, no, not a drop of water. What he gave thee thou receivedst, and that was all; thou never gavest him a receipt for them, in a thankful acknowledgment of them, much less didst thou ever make any grateful return for them or improvement of them; thou hast been the grave of God's blessings, in which they were buried, not the field of them, in which they were sown. Thou receivedst thy good things; thou receivedst them, and usedst them, as if they had been thine own, and thou hadst not been at all accountable for them. Or, rather, they were the things which thou didst choose for thy good things, which were in thine eye the best things, which thou didst content thyself with, and portion thyself in. Thou hadst meat, and drink, and clothes of the richest and finest, and these were the things thou didst place thy happiness in; they were thy reward, thy consolation, the penny thou didst agree for, and thou hast had it. Thou wast for the good things of thy life-time, and hadst no thought of better things in another life, and therefore hast no reason to expect them. The day of thy good things is past and gone, and now is the day of thy evil things, of recompence for all thy evil deeds. Thou hast already had the last drop of the vials of mercy that thou couldest expect to fall to thy share; and there remains nothing but vials of wrath without mixture." [2.] "Remember too what evil things Lazarus received. Thou enviest him his happiness here; but think what a large share of miseries he had in his life-time. Thou hast as much good as could be thought to fall to the lot of so bad a man, and he as much evil as could be thought to fall to the lot of so good a man. He received his evil things; he bore them patiently, received them from the hand of God, as Job did (ch. ii. 10, Shall we receive good at the hand of the Lord, and shall we not receive evil also?)--he received them as physic appointed for the cure of his spiritual distempers, and the cure was effected." As wicked people have good things in this life only, and at death they are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put out of the reach of them. Now Abraham, by putting him in mind of both these together, awakens his conscience to remind him how he had behaved towards Lazarus, when he was reveling in his good things and Lazarus groaning under his evil things; he cannot forget that then he would not help Lazarus, and how then could he expect that Lazarus should now help him? Had Lazarus in his life-time afterwards grown rich, and he poor, Lazarus would have thought it his duty to relieve him, and not to have upbraided him with his former unkindness; but, in the future state of recompence and retribution, those that are now dealt with, both by God and man, better than they deserve, must expect to be rewarded every man according to his works.

(3.) He puts him in mind of Lazarus's present bliss, and his own misery: But now the tables are turned, and so they must abide for ever; now he is comforted, and thou art tormented. He did not need to be told that he was tormented; he felt it to his cost. He knew likewise that one who lay in the bosom of Abraham could not but be comforted there; yet Abraham puts him in mind of it, that he might, by comparing one thing with another, observe the righteousness of God, in recompensing tribulation to them who trouble his people, and to those who are troubled rest, 2 Thess. i. 6, 7. Observe, [1.] Heaven is comfort, and hell is torment: heaven is joy, hell is weeping, and wailing, and pain in perfection. [2.] The soul, as soon as it leaves the body, goes either to heaven or hell, to comfort or torment, immediately, and does not sleep, or go into purgatory. [3.] Heaven will be heaven indeed to those that go thither through many and great calamities in this world; of those that had grace, but had little of the comfort of it here (perhaps their souls refused to be comforted), yet, when they are fallen asleep in Christ, you may truly say, "Now they are comforted: now all their tears are wiped away, and all their fears are vanished." In heaven there is everlasting consolation. And, on the other hand, hell will be hell indeed to those that go thither from the midst of the enjoyment of all the delights and pleasures of sense. To them the torture is the greater, as temporal calamities are described to be to the tender and delicate woman, that would not set so much as the sole of her foot to the ground, for tenderness and delicacy. Deut. xxviii. 56.

(4.) He assures him that it was to no purpose to think of having any relief by the ministry of Lazarus; for (v. 26), Besides all this, worse yet, between us and you there is a great gulf fixed, an impassable one, a great chasm, that so there can be no communication between glorified saints and damned sinners. [1.] The kindest saint in heaven cannot make a visit to the congregation of the dead and damned, to comfort or relieve any there who once were their friends. "They that would pass hence to you cannot; they cannot leave beholding the face of their Father, nor the work about his throne, to fetch water for you; that is no part of their business." [2.] The most daring sinner in hell cannot force his way out of that prison, cannot get over that great gulf. They cannot pass to us that would come thence. It is not to be expected, for the door of mercy is shut, the bridge is drawn; there is no coming out upon parole or bail, no, not for one hour. In this world, blessed be God, there is no gulf fixed between a state of nature and grace, but we may pass from the one to thee other, from sin to God; but if we die in our sins, if we throw ourselves into the pit of destruction, there is no coming out. It is a pit in which there is no water, and out of which there is no redemption. The decree and counsel of God have fixed this gulf, which all the world cannot unfix. This abandons this miserable creature to despair; it is now too late for any change of his condition, or any the least relief: it might have been prevented in time, but it cannot now be remedied to eternity. The state of damned sinners is fixed by an irreversible and unalterable sentence. A stone is rolled to the door of the pit, which cannot be rolled back.

3. The further request he had to make to his father Abraham, not for himself, his mouth is stopped, and he has not a word to say in answer to Abraham's denial of a drop of water. Damned sinners are made to know that the sentence they are under is just, and they cannot alleviate their own misery by making any objection against it. And, since he cannot obtain a drop of water to cool his tongue, we may suppose he gnawed his tongue for pain, as those are said to do on whom one of the vials of God's wrath is poured out, Rev. xvi. 10. The shrieks and outcries which we may suppose to be now uttered by him were hideous; but, having an opportunity of speaking to Abraham, he will improve it for his relations whom he has left behind, since he cannot improve it for his own advantage. Now as to this,

(1.) He begs that Lazarus might be sent to his father's house, upon an errand thither: I pray thee therefore, father, v. 27. Again he calls upon Abraham, and in this request he is importunate: "I pray thee. O deny me not this." When he was on earth he might have prayed and been heard, but now he prays in vain. "Therefore, because thou hast denied me the former request, surely thou wilt be so compassionate as not to deny this:" or, "Therefore, because there is a great gulf fixed, seeing there is no getting out hence when they are once here, O send to prevent their coming hither:" or, "Though there is a great gulf fixed between you and me, yet, since there is no such gulf fixed between you and them, send them hither. Send him back to my father's house; he knows well enough where it is, has been there many a time, having been denied the crumbs that fell from the table. He knows I have five brethren there; if he appear to them, they will know him, and will regard what he saith, for they knew him to be an honest man. Let him testify to them; let him tell them what condition I am in, and that I brought myself to it by my luxury and sensuality, and my unmercifulness to the poor. Let him warn them not to tread in my steps, nor to go on in the way wherein I led them, and left them, lest they also come into this place of torment," v. 28. Some observe that he speaks only of five brethren, whence they infer that he had no children, else he would have mentioned them, and then it was an aggravation of his uncharitableness that he had no children to provide for. Now he would have them stopped in their sinful course. He does not say, "Give me leave to go to them, that I may testify to them;" for he knew that there was a gulf fixed, and despaired of a permission so favourable to himself: his going would frighten them out of their wits; but, "Send Lazarus, whose address will be less terrible, and yet his testimony sufficient to frighten them out of their sins." Now he desired the preventing of their ruin, partly in tenderness to them, for whom he could not but retain a natural affection; he knew their temper, their temptations, their ignorance, their infidelity, their inconsideration, and wished to prevent the destruction they were running into: but it was partly in tenderness to himself, for their coming to him, to that place of torment, would but aggravate the misery to him, who had helped to show them the way thither, as the sight of Lazarus helped to aggravate his misery. When partners in sin come to be sharers in woe, as tares bound in bundles for the fire, they will be a terror to one another.

(2.) Abraham denies him this favour too. There is no request granted in hell. Those who make the rich man's praying to Abraham a justification of their praying to saints departed, as they have far to seek for proofs, when the practice of a damned sinner must be valued for an example, so they have little encouragement to follow the example, when all his prayers were made in vain. Abraham leaves them to the testimony of Moses and the prophets, the ordinary means of conviction and conversion; they have the written word, which they may read and hear read. "Let them attend to that sure word of prophecy, for God will not go out of the common method of his grace for them." Here is their privilege: They have Moses and the prophets; and their duty: "Let them hear them, and mix faith with them, and that will be sufficient to keep them from this place of torment." By this it appears that there is sufficient evidence in the Old Testament, in Moses and the prophets, to convince those that will hear them impartially that there is another life after this, and a state of rewards and punishments for good and bad men; for that was the thing which the rich man would have his brethren assured of, and for that they are turned over to Moses and the prophets.

(3.) He urges his request yet further (v. 30): "Nay, father Abraham, give me leave to press this. It is true, they have Moses and the prophets, and, if they would but give a due regard to them, it would be sufficient; but they do not, they will not; yet it may be hoped, if one went to them from the dead, they would repent, that would be a more sensible conviction to them. They are used to Moses and the prophets, and therefore regard them the less; but this would be a new thing, and more startling; surely this would bring them to repent, and to change their wicked habit and course of life." Note, Foolish men are apt to think any method of conviction better than that which God has chosen and appointed.
Adam Clarke: Commentary on the Bible - 1831
16:19: There was a certain rich man - In the Scholia of some MSS. the name of this person is said to be Ninive. This account of the rich man and Lazarus is either a parable or a real history. If it be a parable, it is what may be: if it be a history, it is that which has been. Either a man may live as is here described, and go to perdition when he dies; or, some have lived in this way, and are now suffering the torments of an eternal fire. The account is equally instructive in whichsoever of these lights it is viewed. Let us carefully observe all the circumstances offered hereto our notice, and we shall see - I. The Crime of this man; and II. His Punishment.
I. The Crime of this man.
1. There was a certain rich man in Jerusalem. Provided this be a real history, there is no doubt our Lord could have mentioned his name; but, as this might have given great offense, he chose to suppress it. His being rich is, in Christ's account, the first part of his sin. To this circumstance our Lord adds nothing: he does not say that he was born to a large estate; or that he acquired one by improper methods; or that he was haughty or insolent in the possession of it. Yet here is the first degree of his reprobation - he got all he could, and kept all to himself.
2. He was clothed with purple and fine linen. Purple was a very precious and costly stuff; but our Lord does not say that in the use of it he exceeded the bounds of his income, nor of his rank in life; nor is it said that he used his superb dress to be an agent to his crimes, by corrupting the hearts of others. Yet our Lord lays this down as a second cause of his perdition.
3. He fared sumptuously every day. Now let it be observed that the law of Moses, under which this man lived, forbade nothing on this point, but excess in eating and drinking; indeed, it seems as if a person was authorized to taste the sweets of an abundance, which that law promised as a reward of fidelity. Besides, this rich man is not accused of having eaten food which was prohibited by the law, or of having neglected the abstinences and fasts prescribed by it. It is true, he is said to have feasted sumptuously every day; but our Lord does not intimate that this was carried to excess, or that it ministered to debauch. He is not accused of licentious discourse, of gaming, of frequenting any thing like our modern plays, balls, masquerades, or other impure and unholy assemblies; of speaking an irreverent word against Divine revelation, or the ordinances of God. In a word, his probity is not attacked, nor is he accused of any of those crimes which pervert the soul or injure civil society. As Christ has described this man, does he appear culpable? What are his crimes? Why,
1. He was rich.
2. He was finely clothed. And
3. He feasted well.
No other evil is spoken of him. In comparison of thousands, he was not only blameless, but he was a virtuous man.
4. But it is intimated by many that "he was an uncharitable, hard-hearted, unfeeling wretch." Yet of this there is not a word spoken by Christ. Let us consider all the circumstances, and we shall see that our blessed Lord has not represented this man as a monster of inhumanity, but merely as an indolent man, who sought and had his portion in this life, and was not at all concerned about another.
Therefore we do not find that when Abraham addressed him on the cause of his reprobation, Luk 16:25, that he reproached him with hard-heartedness, saying, "Lazarus was hungry, and thou gavest him no meat; he was thirsty, and thou gavest him no drink, etc.;" but he said simply, Son, remember that thou didst receive thy good things in thy lifetime, Luk 16:25. "Thou hast sought thy consolation upon the earth, thou hast borne no cross, mortified no desire of the flesh, received not the salvation God had provided for thee; thou didst not belong to the people of God upon earth, and thou canst not dwell with them in glory."
There are few who consider that it is a crime for those called Christians to live without Christ, when their lives are not stained with transgression. If Christianity only required men to live without gross outward sin, paganism could furnish us with many bright examples of this sort. But the religion of Christ requires a conformity, not only in a man's conduct, to the principles of the Gospel; but also a conformity in his heart to the spirit and mind of Christ.
Albert Barnes: Notes on the Bible - 1834
16:19: There was a certain rich man - Many have supposed that our Lord here refers to a "real history," and gives an account of some man who had lived in this manner; but of this there is no evidence. The probability is that this narrative is to be considered as a parable, referring not to any particular case which "had" actually happened, but teaching that such cases "might" happen. The "design" of the narrative is to be collected from the pRev_ious conversation. He had taught the danger of the love of money Luk 16:1-2; the deceitful and treacherous nature of riches Luk 16:9-11; that what was in high esteem on earth was hateful to God Luk 16:15; that people who did not use their property aright could not be received into heaven Luk 16:11-12; that they ought to listen to Moses and the prophets Luk 16:16-17; and that it was the duty of people to show kindness to the poor. The design of the parable was to impress all these truths more vividly on the mind, and to show the Pharisees that, with all their boasted righteousness and their external correctness of character, they might be lost. Accordingly he speaks of no great fault in the rich man - no external, degrading vice - no open breach of the law; and leaves us to infer that the "mere possession of wealth" may be dangerous to the soul, and that a man surrounded with every temporal blessing may perish foRev_er. It is remarkable that he gave no "name" to this rich man, though the poor man is mentioned by name. If this was a parable, it shows us how unwilling he was to fix suspicion on anyone. If it was not a parable, it shows also that he would not drag out wicked people before the public, but would conceal as much as possible all that had any connection with them. The "good" he would speak well of by name; the evil he would not "injure" by exposing them to public view.
Clothed in purple - A purple robe or garment. This color was expensive as well as splendid, and was chiefly worn by princes, nobles, and those who were very wealthy. Compare Mat 27:28. See the notes at Isa 1:18.
Fine linen - This linen was chiefly produced of the flax that grew on the banks of the Nile, in Egypt, Pro 7:16; Eze 27:7. It was especially soft and white, and was, therefore, much sought as an article of luxury, and was so expensive that it could be worn only by princes, by priests, or by those who were very rich, Gen 41:42; Ch1 15:27; Exo 28:5.
Fared sumptuously - Feasted or lived in a splendid manner.
Every day - Not merely occasionally, but constantly. This was a mark of great wealth, and, in the view of the world, evidence of great happiness. It is worthy of remark that Jesus did not charge on him any crime. He did not say that he had acquired this property by dishonesty, or even that he was unkind or uncharitable; but simply that he "was a rich man," and that his riches did not secure him from death and perdition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: rich: Luk 12:16-21, Luk 18:24, Luk 18:25; Jam 5:1-5
clothed: Luk 16:1, Luk 15:13; Job 21:11-15; Psa 73:3-7; Eze 16:49; Amo 6:4-6; Rev 17:4; Rev 18:7, Rev 18:16
purple: Jdg 8:26; Est 8:15; Eze 16:13, Eze 27:7; Mar 15:17, Mar 15:20
Geneva 1599
16:19 (6) There was a certain rich man, which was clothed in (h) purple and fine linen, and fared sumptuously every day:
(6) The end of the poverty and misery of the godly will be everlasting joy, as the end of riotous living and the cruel pride of the rich will be everlasting misery, without any hope of mercy.
(h) Very gorgeously and sumptuously, for purple garments were costly, and this fine linen, which was a kind of linen that came out of Achaia, was as precious as gold.
John Gill
16:19 There was a certain rich man,.... In Beza's most ancient copy, and in another manuscript of his it is read by way of preface, "he said also another parable": which shows, that this is not a history of matter of fact, or an historical account of two such persons, as the "rich" man and the beggar, who had lately lived at Jerusalem; though the Papists pretend, to this day, to point out the very spot of ground in Jerusalem, where this rich man's house stood: nor is it to be understood parabolically of any particular rich man, or prince; as Saul the first king of Israel; or Herod, who now was reigning, and was clothed in purple, and lived in a sumptuous manner: nor of rich men in general, though it greatly describes the characters of such, at least of many of them; who only take care of their bodies, and neglect their souls; adorn and pamper them, live in pleasure, and grow wanton, and have no regard to the poor saints; and when they die go to hell; for their riches will not profit them in a day of wrath, nor deliver from it, or be regarded by the Judge, any more than hills and mountains will hide them from his face: but by the rich man are meant, the Jews in general; for that this man is represented, and to be considered as a Jew, is evident from Abraham being his father, and his calling him so, and Abraham again calling him his son, Lk 16:24 of which relation the Jews much boasted and gloried in; and from his brethren having Moses and the prophets, Lk 16:29 which were peculiar to the Jewish people; and from that invincible and incurable infidelity in them, that they would not believe, though one rose from the dead, Lk 16:31 as the Jews would not believe in Christ though he himself rose from the dead, which was the sign he gave them of his being the Messiah: and the general design of the parable, is to expose the wickedness and unbelief of the Jews, and to show their danger and misery, for their contempt and rejection of the Messiah; and particularly the Pharisees are designed, who being covetous, had derided Christ for what he had before said; and, who though high in the esteem of men, were an abomination to God, Lk 16:14. These more especially boasted of Abraham being their father; and of their being the disciples of Moses, and trusted in him, and in his law; and thought they should have eternal life through having and reading the books of Moses and the prophets: these may be called "a man", because this was the name by which the Jews style themselves, in distinction from the Gentiles, whom they compare to beasts; See Gill on Mt 15:26 and this they ground on a passage in Ezek 34:31 "and ye my flock, the flock of my pasture, are men": upon which their note is (e),
"ye are called, "men", but the nations of the earth are not called men.''
And they may be called a "certain" man, a famous man, a man of note, as the Jews, and especially the Pharisees, thought themselves to be; and therefore coveted the chief places in the synagogues, and at feasts, and loved salutations and greetings in market places, and to be called of men Rabbi, and master: as also a "rich man"; for the Jews in general were a wealthy people, lived in a very fruitful country, and were greatly indulged with the riches of providential goodness; and particularly the Pharisees, many of whom were of the great sanhedrim, and rulers of synagogues, and elders of the people; and who by various methods, amassed to themselves great riches, and even devoured widows' houses; see Lk 6:24 and they were also rich in outward means and ordinances, having the oracles of God, his word, worship, and service; and as to their spiritual and eternal estate, in their own esteem; though they were not truly rich in grace, not in faith, nor in spiritual knowledge, nor even in good works, of which they so much boasted; but in appearance, and in their own conceit, they were rich in the knowledge of the law, and in righteousness, which they imagined was perfect, and so stood in need of nothing; no, not of repentance, and especially of Christ, or of any thing from him:
which was clothed in purple and fine linen; or "byssus", which is said to (f) grow on a tree, in height equal to a poplar, and in leaves like a willow, and was brought out of India into Egypt, and much used there, as it also was among the Jews: hence we often read (g) of or "garments of byssus", or fine linen: the Jews in general dressed well; their common apparel were fine linen and silk; see Ezek 16:10 and so the Arabic version here renders it, "silk and purple"; and the Persic version, "silks and bombycines": and the priests particularly, were arrayed in such a habit; the robe of the ephod, and also its curious girdle, were of blue, purple, scarlet, and fine linen, and at the hem of it were pomegranates of blue, purple, and scarlet, Ex 28:6. And as for the Pharisees, they loved to go in long robes, and to make broad their phylacteries, and enlarge the borders of their garments, which were fringes of blue, joined unto them; and which may figuratively express the fine outside show of holiness and righteousness, they made;
and fared sumptuously every day. The Jews in common lived well, being in a land that flowed with milk and honey; see Ezek 16:13 and especially the priests, who offered up lambs every day, besides other offerings, of which they had their part; as also the Pharisees, who were often at feasts, where they loved the chief places: and this may signify the easy and jocund life they lived; knowing no sorrow upon spiritual accounts, having no sense of sin, nor sight of the spirituality of the law, nor view of danger; but at perfect ease, and not emptied from vessel to vessel.
(e) T. Bab. Bava Metzia, fol. 114. 2. & Kimchi in loc. (f) Philostrat. Vit. Appollon. l. 2. c. 9. (g) Targum in Gen. xli. 42. in 2 Chron. v. 12. & in Ezek. xliv. 17.
John Wesley
16:19 There was a certain rich man - Very probably a Pharisee, and one that justified himself before men; a very honest, as well as honourable gentleman: though it was not proper to mention his name on this occasion: who was clothed in purple and fine linen - and doubtless esteemed on this account, (perhaps not only by those who sold it, but by most that knew him,) as encouraging trade, and acting according to his quality: And feasted splendidly every day - And consequently was esteemed yet more, for his generosity and hospitality in keeping so good a table.
Robert Jamieson, A. R. Fausset and David Brown
16:19 purple and fine linen, &c.--(Compare Esther 8:15; Rev_ 18:12); wanting nothing which taste and appetite craved and money could procure.
16:2016:20: Եւ աղքա՛տ ոմն անուն Ղ՚ա՛զարոս, անկեալ դնէր առ դրան նորա վիրաւորեա՛լ.
20 Եւ Ղազարոս անունով մի աղքատ մարդ ընկած էր նրա դռան առաջ՝ վէրքերով ծածկուած:
20 Ղազարոս անունով աղքատ մըն ալ կար վէրքերով լեցուն, որ անոր դրանը առջեւ դրուած էր։
Եւ աղքատ ոմն անուն Ղազարոս անկեալ դնէր առ դրան նորա վիրաւորեալ:

16:20: Եւ աղքա՛տ ոմն անուն Ղ՚ա՛զարոս, անկեալ դնէր առ դրան նորա վիրաւորեա՛լ.
20 Եւ Ղազարոս անունով մի աղքատ մարդ ընկած էր նրա դռան առաջ՝ վէրքերով ծածկուած:
20 Ղազարոս անունով աղքատ մըն ալ կար վէրքերով լեցուն, որ անոր դրանը առջեւ դրուած էր։
zohrab-1805▾ eastern-1994▾ western am▾
16:2020: Был также некоторый нищий, именем Лазарь, который лежал у ворот его в струпьях
16:20  πτωχὸς δέ τις ὀνόματι λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένος
16:20. πτωχὸς (Beggared) δέ (moreover) τις (a-one) ὀνόματι (unto-a-name) Λάζαρος (a-Lazaros) ἐβέβλητο (it-had-come-to-have-been-casted) πρὸς (toward) τὸν (to-the-one) πυλῶνα (to-a-gating) αὐτοῦ (of-it) εἱλκωμένος (having-had-come-to-be-en-ulcerated,"
16:20. et erat quidam mendicus nomine Lazarus qui iacebat ad ianuam eius ulceribus plenusAnd there was a certain beggar, named Lazarus, who lay at his gate, full of sores,
20. and a certain beggar named Lazarus was laid at his gate, full of sores,
16:20. And there was a certain beggar, named Lazarus, who lay at his gate, covered with sores,
And there was a certain beggar named Lazarus, which was laid at his gate, full of sores:

20: Был также некоторый нищий, именем Лазарь, который лежал у ворот его в струпьях
16:20  πτωχὸς δέ τις ὀνόματι λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένος
16:20. et erat quidam mendicus nomine Lazarus qui iacebat ad ianuam eius ulceribus plenus
And there was a certain beggar, named Lazarus, who lay at his gate, full of sores,
16:20. And there was a certain beggar, named Lazarus, who lay at his gate, covered with sores,
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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
20: Лазарь - имя сокращенное из "Елеазар": Бог помощь. Можно согласиться с некоторыми толкователями, что имя нищего Христос упоминает с тою целью, чтобы показать, что у нищего была только надежда на помощь Божию: люди его бросили у ворот богача (ebebleito = был выброшен, по русск. переводу: лежал). - У ворот (proV t. pulwna) - у входа, который из переднего двора вел в дом (ср. Мф XXVI, 71).
Adam Clarke: Commentary on the Bible - 1831
16:20: There was a certain beggar named Lazarus - His name is mentioned, because his character was good, and his end glorious; and because it is the purpose of God that the righteous shall be had in everlasting remembrance. Lazarus, לעזר is a contraction of the word אלעזר Eliezar, which signifies the help or assistance of God - a name properly given to a man who was both poor and afflicted, and had no help but that which came from heaven.
Albert Barnes: Notes on the Bible - 1834
16:20: Beggar - Poor man. The original word does not mean "beggar," but simply that he was "poor." It should have been so translated to keep up the contrast with the "rich man."
Named Lazarus - The word Lazarus is Hebrew, and means a man destitute of help, a needy, poor man. It is a name given, therefore, to denote his needy condition.
Laid at his gate - At the door of the rich man, in order that he might obtain aid.
Full of sores - Covered with ulcers; afflicted not only with poverty, but with loathsome and offensive ulcers, such as often are the accompaniments of poverty and want. These circumstances are designed to show how different was his condition from that of the rich man. "He" was clothed in purple; the poor man was covered with sores; "he" fared sumptuously; the poor man was dependent even for the crumbs that fell from the rich man's table.
The dogs came - Such was his miserable condition that even the dogs, as if moved by pity, came and licked his sores in kindness to him. These circumstances of his misery are very touching, and his condition, contrasted with that of the rich man, is very striking. It is not affirmed that the rich man was unkind to him, or drove him away, or refused to aid him. The narrative is designed simply to show that the possession of wealth, and all the blessings of this life, could not exempt from death and misery, and that the lowest condition among mortals may be connected with life and happiness beyond the grave. There was no provision made for the helpless poor in those days, and consequently they were often laid at the gates of the rich, and in places of public resort, for charity. See Act 3:2. The gospel has been the means of all the public charity now made for the needy, as it has of providing hospitals for those who are sick and afflicted. No pagan nation ever had a hospital or an almshouse for the needy, the aged, the blind, the insane. Many heathen nations, as the Hindoos and the Sandwich Islanders, destroyed their aged people; and "all" left their poor to the miseries of public begging, and their sick to the care of their friends or to private charity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: a certain: Luk 18:35-43; Sa1 2:8; Jam 1:9, Jam 2:5
Lazarus: Joh 11:1
was laid: Act 3:2
full: Luk 16:21; Job 2:7; Psa 34:19, Psa 73:14; Isa 1:6; Jer 8:22
John Gill
16:20 And there was a certain beggar named Lazarus,.... By whom is designed, not any particular beggar in the times of Christ, that went by this name; though there were such persons in Israel, and in the times of our Lord; as blind Bartimaeus, and others: nor David, in the times of Saul, who was poor and needy; and who sometimes wanted bread, and at a certain time went to Abimelech for some: nor the godly poor in common, though the heirs of the heavenly kingdom are, generally speaking, the poor of this world; these receive Christ and his Gospel, and have their evil things here, and their good things hereafter; they are now slighted and neglected by men, but shall hereafter have a place in Abraham's bosom, and be for ever with the Lord: nor are the Gentiles intended; though they may be said to be poor and helpless, as they were without Christ, aliens from the commonwealth of Israel, and strangers to the covenants of promise, and without hope and God in the world; and were despised and rejected by the Jews, and not suffered to come into their temple, and were called and treated as dogs; though, as the Syrophenician woman pleaded, the dogs might eat of the crumbs which fall from their master's table; and who, upon the breaking down of the middle wall of partition, were called by grace, and drawn to Christ, and were blessed with faithful Abraham, and made to sit down with him in the kingdom of heaven: but our Lord Jesus Christ himself is here meant; as appears from the cause and occasion of this parable, which was the derision of Christ by the covetous Pharisees, who, though high in the esteem of men, were an abomination to God; and from the scope and design of it, which is to represent the mean and despicable condition of Christ in this world, whilst the Pharisees, his enemies, lived in great pomp and splendour; and the exaltation of Christ hereafter, when they would be in the utmost distress; and also the infidelity of that people, who continued in their unbelief, notwithstanding the resurrection of Christ from the dead: the name Lazarus well agrees with him. The Syriac version calls him "Loozar", as if it signified one that was helpless, that had no help, but wanted it, and so a fit name for a beggar; and well suits with Christ, who looked, and there was none to help, Is 63:5 nor did he receive any help from men; though rather, the word is the contraction of Eleazar, and so the Ethiopic version reads it here; and it is easy to observe, that he who is called R. Eleazar in the Babylonian Talmud, is in the Jerusalem called, times without number, , R. Lazar (h); and R. Liezer, is put for R. Eliezer: it is a rule given by one of the Jewish writers (i), that
"in the Jerusalem Talmud, wherever R. Eleazar is written without an "aleph", R. Lazar ben Azariah is intended.''
And Christ may very well be called by this name; since this was the name of one of his types, Eleazer the son of Aaron, and one of his ancestors, who is mentioned in his genealogy, Mt 1:15 and especially as the name signifies, that the Lord was his helper: see Ex 18:4. Help was promised him by God, and he expected it, and firmly believed he should have it, and accordingly he had it: God did help him in a day of salvation: and which was no indication of weakness in him, who is the mighty God, and mighty to save; but of the Father's regard to him as man, and mediator; and of the concern that each of the divine persons had for, and in man's salvation: and on account of his circumstances of life, he might be called a "poor man", as he is in 2Cor 8:9 and frequently in prophecy; see Ps 34:6 Zech 9:9 and though by assuming human nature, he did not cease to be God, or to lose the riches of his divine nature and perfections, yet his divine perfections, and the glory of them, were much hid and covered in his state of humiliation; and he was much the reverse of many of them in his human nature; in which he was exposed to much outward poverty and meanness: he was born of poor parents; had no liberal education; was brought up to a trade: had not a foot of ground to call his own, nor where to lay his head: and lived upon the ministrations of others to him; and when he died, had nothing to bequeath his mother, but left her to the care of a disciple: and he is further described, by his posture and situation,
which was laid at his gate; that is, at the "rich man's", as is expressed in the Syriac, Persic, and Ethiopic versions: this was the place where beggars stood, or were laid, and asked alms; hence is that rule with the Jews (k), and in many other places the following phrase;
"if a man dies and leaves sons and daughters---if he leaves but a small substance, the daughters shall be taken care of, and the sons, , "shall beg at the gates."''
This denotes the rejection of Christ by the Jews; he came to them, and they received him not; he had no entrance into their hearts, and was admitted but into few of their houses; they put those that confessed him out of their synagogues; and caused him himself to depart out of some of their cities; they delivered him up unto the Gentiles that were without; and at last led him without the gate of Jerusalem, where he suffered:
full of sores; so Nahum Gamzu (l) is said to have his whole body, , "full of ulcers": sometimes the Jewish phrase, which answers to the word here used, is , "one plagued with ulcers" (m); and this by the commentators (n), is explained of a "leprous" person; so one of the names of the Messiah is with the Jews (o), which signifies "leprous", in proof of which, they produce Is 53:4. "Surely he hath borne our griefs", &c. By these "sores" may be meant, sins; see Ps 38:5. Christ was holy and righteous in himself, in his nature, life, and conversation; he was without both original, and actual sins, yet he was in the likeness of sinful flesh, and was reproached and calumniated by men as a sinner; and had really and actually all the sins of his people on him, by imputation; and was made even sin itself, for them; so that in this sense he might be said to be full of them, though in himself he was free from them: they may also intend the temptations of Satan, those fiery darts which were flung at him, and by which he suffered; as also the reproaches and persecutions of men, which attended him more or less, from the cradle to the cross; together with all his other sorrows and sufferings, being scourged, buffeted, and beaten, and wounded for our sins, and bruised for our transgressions; of which wounds and bruises he might be said to be full.
(h) T. Hieros. Biccurim, fol. 63. 3, 4. & 64. 1. & 65. 3, 4. & Sheviith, fol. 36. 3. & passim. (i) Juchasin, fol. 81. 1. (k) Misn. Bava Bathra, c. 9. sect. 1. & T. Bab. Bava Bathra, fol. 140. 2. Piske Tosaph. in Cetubot, art. 138, 372. (l) T. Bab. Taanith, fol. 21. 1. (m) Misn. Cetubot, c. 3. sect. 5. & 7. 10. (n) Maimon. & Bartenora in lb. (o) T. Bab. Sanhedrin, fol. 98. 2.
John Wesley
16:20 And there was a certain beggar named Lazarus, (according to the Greek pronunciation) or Eleazer. By his name it may be conjectured, he was of no mean family, though it was thus reduced. There was no reason for our Lord to conceal his name, which probably was then well known. Theophylact observes, from the tradition of the Hebrews, that he lived at Jerusalem. Yea, the dogs also came and licked his sores - It seems this circumstance is recorded to show that all his ulcers lay bare, and were not closed or bound up.
Robert Jamieson, A. R. Fausset and David Brown
16:20 laid--having to be carried and put down.
full of sores--open, running, "not closed, nor bound up, nor mollified with ointment" (Is 1:6).
16:2116:21: եւ ցանկա՛յր լնուլ զորովա՛յն իւր ՚ի փշրանացն՝ որ անկանէին ՚ի սեղանոյ մեծատանն. այլ եւ շո՛ւնք եւս՝ գային եւ լիզուին զվէրս նորա[1383]։ [1383] Ոմանք. Եւ ցանկայր յագել ՚ի փշրանացն՝ որ։ ՚Ի լուս՛՛. Եւ լեզոյին։
21 Եւ ցանկանում էր լցնել իր որովայնը այն փշրանքներով, որոնք թափւում էին մեծահարուստի սեղանից: Եւ դեռ շներն էլ գալիս էին ու լիզում նրա վէրքերը:
21 Ան կը փափաքէր հարուստին սեղանէն ինկած փշրանքներէն իր փորը լեցնել։ Շուները կու գային եւ անոր վէրքերը կը լզէին։
եւ ցանկայր լնուլ զորովայն իւր ի փշրանացն որ անկանէին ի սեղանոյ մեծատանն. այլ եւ շունք եւս գային եւ լիզուին զվէրս նորա:

16:21: եւ ցանկա՛յր լնուլ զորովա՛յն իւր ՚ի փշրանացն՝ որ անկանէին ՚ի սեղանոյ մեծատանն. այլ եւ շո՛ւնք եւս՝ գային եւ լիզուին զվէրս նորա[1383]։
[1383] Ոմանք. Եւ ցանկայր յագել ՚ի փշրանացն՝ որ։ ՚Ի լուս՛՛. Եւ լեզոյին։
21 Եւ ցանկանում էր լցնել իր որովայնը այն փշրանքներով, որոնք թափւում էին մեծահարուստի սեղանից: Եւ դեռ շներն էլ գալիս էին ու լիզում նրա վէրքերը:
21 Ան կը փափաքէր հարուստին սեղանէն ինկած փշրանքներէն իր փորը լեցնել։ Շուները կու գային եւ անոր վէրքերը կը լզէին։
zohrab-1805▾ eastern-1994▾ western am▾
16:2121: и желал напитаться крошками, падающими со стола богача, и псы, приходя, лизали струпья его.
16:21  καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου· ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ.
16:21. καὶ (and) ἐπιθυμῶν (passioning-upon-unto) χορτασθῆναι (to-have-been-victualaged-to) ἀπὸ (off) τῶν (of-the-ones) πιπτόντων ( of-falling ) ἀπὸ (off) τῆς (of-the-one) τραπέζης (of-a-four-footedness) τοῦ (of-the-one) πλουσίου: (of-wealth-belonged,"ἀλλὰ (other) καὶ (and) οἱ (the-ones) κύνες (dogs) ἐρχόμενοι ( coming ) ἐπέλειχον (they-were-licking-upon) τὰ (to-the-ones) ἕλκη (to-hauls) αὐτοῦ. (of-it)
16:21. cupiens saturari de micis quae cadebant de mensa divitis sed et canes veniebant et lingebant ulcera eiusDesiring to be filled with the crumbs that fell from the rich man's table. And no one did give him: moreover the dogs came and licked his sores.
21. and desiring to be fed with the that fell from the rich man’s table; yea, even the dogs came and licked his sores.
16:21. wanting to be filled with the crumbs which were falling from the wealthy man’s table. But no one gave it to him. And even the dogs came and licked his sores.
And desiring to be fed with the crumbs which fell from the rich man' s table: moreover the dogs came and licked his sores:

21: и желал напитаться крошками, падающими со стола богача, и псы, приходя, лизали струпья его.
16:21  καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου· ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ.
16:21. cupiens saturari de micis quae cadebant de mensa divitis sed et canes veniebant et lingebant ulcera eius
Desiring to be filled with the crumbs that fell from the rich man's table. And no one did give him: moreover the dogs came and licked his sores.
16:21. wanting to be filled with the crumbs which were falling from the wealthy man’s table. But no one gave it to him. And even the dogs came and licked his sores.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Крошками, падающими со стола богача. В восточных городах обыкновенно все объедки выбрасываются прямо на улицу, где их и подбирают бродящие во множестве по улицам собаки. В настоящем случае больному Лазарю приходилось делить эти объедки с собаками. Собаки, грязные, нечистые с точки зрения еврея, животные, лизали его струпья - они обращались с несчастным, который не в силах был их отогнать, как с себе подобным. Намека на жалость, какую будто бы они проявляли этим к нищему, здесь не заключается...
Adam Clarke: Commentary on the Bible - 1831
16:21: And desiring to be fed with the crumbs - And it is likely this desire was complied with, for it is not intimated that he spurned away the poor man from the gate, or that his suit was rejected. And as we find, Luk 16:24, that the rich man desired that Lazarus should be sent with a little water to him, it is a strong intimation that he considered him under some kind of obligation to him; for, had he refused him a few crumbs in his lifetime, it is not reasonable to suppose that he would now have requested such a favor from him; nor does Abraham glance at any such uncharitable conduct on the part of the rich man.
We may now observe,
II. In what the punishment of this man consisted.
1. Lazarus dies and is carried into Abraham's bosom. By the phrase, Abraham's bosom, an allusion is made to the custom at Jewish feasts, when three persons reclining on their left elbows on a couch, the person whose head came near the breast of the other, was said to lie in his bosom. So it is said of the beloved disciple, Joh 13:25. Abraham's bosom was a phrase used among the Jews to signify the paradise of God. See Josephus's account of the Maccabees, chap. xiii.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: desiring: Co1 4:11; Co2 11:27
crumbs: Mat 15:27; Mar 7:28; Joh 6:12
John Gill
16:21 And desiring to be fed with the crumbs,.... The offal food, broken bread, fragments of meat: that food which falls from the knife, or plate, in eating, and from thence on the ground; and literally understood, may express the low condition Christ was in, in his human nature: he assumed a true body, like to ours, and partook of the same flesh and blood with us, and was liable to the same infirmities as ours, which are sinless; and among the rest, was subject to hunger and thirst, and was obliged to the ministration of others for a subsistence: and it may also express his contentment in such a condition; he never murmured at the providence of God, but was entirely, resigned to his will; he did not desire to live in fulness and affluence, but avoided and shunned every step that led unto it; nor did he envy the plenty of others, and was fully satisfied with his meanness; nor did he ever work a miracle for the sake of feeding himself. Moreover, the words being understood mystically, may design the elect of God among the Jews, who, like crumbs, were few in number, a seed, a remnant, according to the election of grace; there were but few among them that were chosen of God, and effectually called by his grace; and but a little flock to whom he gave the kingdom; and a small number, who entered in at the strait gate, and were saved; and these few were very mean and despicable for their outward poverty; for the poor had the Gospel preached to them, and they received it, when the rich, and the rulers of the people, rejected it: and they were like crumbs their small degree of worldly wisdom and knowledge, being babes, simple, and foolish, who followed Christ, while the learned, wise, and prudent despised him; and for their sinfulness and vileness, being, generally speaking, notorious sinners, publicans and harlots; and of these it may be said what follows,
which fell from the rich man's table; being originally of the Jews, but separated from them by the grace of God, and rejected by them with scorn and contempt. These Christ "desired"; see Song 7:10 his desire was towards them from everlasting, when he asked them of his Father, and they were given to him; and it was not only after their persons, but after their salvation, and that both in eternity and in time; and which he signified by various words and actions; and it is towards them, while in a state of unregeneracy, that they may be converted, and believe in him; and when they are called, he delights in the grace he puts in them, and in the righteousness he puts upon them; he takes pleasure in their company; he desires them for his habitation; he stands at the door and knocks for admission to them; and nothing is he more earnestly solicitous for, and eager after, than their being with him in glory to all eternity; and his end in all, "is to be fed" or "satisfied with them"; see Is 53:11 he came into the world to gather these scattered crumbs and fragments together; it was his meat and drink, to work out their salvation; and it will be his highest joy and pleasure to present them to his Father, and himself, complete and perfect, and introduce them into his kingdom and glory: he will be fully satisfied in them, and they in him, when they shall awake in his likeness. Then will all Christ's desires, prayers, and intercessions, have their full accomplishment. The Vulgate Latin adds, "and no man gave to him"; which seems to be transcribed from Lk 15:16 and is not supported by any copy or version.
Moreover, the dogs came and licked his sores: by the dogs are meant not the Jews, though they are sometimes so called, and especially the Scribes and Pharisees, Ps 22:16 for these made his sores and wounds, or were the authors of his sorrows and sufferings; but rather the Gentiles, who were so called by the Jews; See Gill on Mt 15:26 because these creatures were unclean by the law, and had in the greatest contempt by the Jews; and for their barbarity, malice, and cruelty, Deut 23:18 as the Gentiles were by the Jews esteemed unclean and unfit, either for civil or religious conversation; and were treated as aliens by them; and were indeed in their Heathenish state, barbarous and inhuman, and lived in malice, hateful, and hating one another: these, some of them came to Christ in person, as the centurion, and Syrophenician woman, many of the Samaritans, who, with the Jews, were all one as Heathens, and several Grecians at the feast; and many of them also came to him by faith, through the ministry of his servants, under the influence of divine grace, and that according to various prophecies in the Old Testament, concerning the calling and gathering of the Gentiles to him: these embraced a crucified Christ; and fed upon the slain Lamb of God; eat his flesh, and drank his blood; stretched forth the hand of faith, and thrust it into his bleeding wounds; and lived by faith on him, who was wounded and bruised for their sins, and whose blood was shed for the remission of them.
Robert Jamieson, A. R. Fausset and David Brown
16:21 desiring to be fed with--but was not [GROTIUS, BENGEL, MEYER, TRENCH, &c.]. The words may mean indeed "was fain to feed on," or "gladly fed on," as in Lk 15:16 [ALFORD, WEBSTER and WILKINSON, &c.]. But the context rather favors the former.
licked, &c.--a touching act of brute pity, in the absence of human relief. It is a case of heartless indifference, amidst luxuries of every kind, to one of God's poorest and most afflicted ones, presented daily before the eye.
16:2216:22: Եղեւ մեռանել աղքատին, եւ տանել հրեշտակացն զնա ՚ի գո՛գ Աբրահամու. մեռա՛ւ եւ մեծատունն՝ եւ թաղեցաւ[1384]։ [1384] Ոմանք. Եւ եղեւ մեռանել... եւ տանել զնա հրեշտակաց ՚ի գոգն Աբ՛՛։
22 Երբ աղքատը մեռաւ, հրեշտակները նրան տարան Աբրահամի գոգը. մեծահարուստն էլ մեռաւ եւ թաղուեց:
22 Աղքատը մեռաւ ու հրեշտակները Աբրահամի գոգը տարին զանիկա։ Հարուստն ալ մեռաւ ու թաղուեցաւ։
Եւ եղեւ մեռանել աղքատին, եւ տանել հրեշտակացն զնա ի գոգն Աբրահամու. մեռաւ եւ մեծատունն եւ թաղեցաւ:

16:22: Եղեւ մեռանել աղքատին, եւ տանել հրեշտակացն զնա ՚ի գո՛գ Աբրահամու. մեռա՛ւ եւ մեծատունն՝ եւ թաղեցաւ[1384]։
[1384] Ոմանք. Եւ եղեւ մեռանել... եւ տանել զնա հրեշտակաց ՚ի գոգն Աբ՛՛։
22 Երբ աղքատը մեռաւ, հրեշտակները նրան տարան Աբրահամի գոգը. մեծահարուստն էլ մեռաւ եւ թաղուեց:
22 Աղքատը մեռաւ ու հրեշտակները Աբրահամի գոգը տարին զանիկա։ Հարուստն ալ մեռաւ ու թաղուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2222: Умер нищий и отнесен был Ангелами на лоно Авраамово. Умер и богач, и похоронили его.
16:22  ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη.
16:22. ἐγένετο ( It-had-became ) δὲ (moreover) ἀποθανεῖν (to-have-had-died-off) τὸν (to-the-one) πτωχὸν (to-beggared) καὶ (and) ἀπενεχθῆναι (to-have-been-beared-off) αὐτὸν (to-it) ὑπὸ (under) τῶν (of-the-ones) ἀγγέλων (of-messengers) εἰς (into) τὸν (to-the-one) κόλπον (to-a-bosom) Ἀβραάμ: (of-an-Abraam) ἀπέθανεν (it-had-died-off) δὲ (moreover,"καὶ (and) ὁ (the-one) πλούσιος (wealth-belonged,"καὶ (and) ἐτάφη. (it-had-been-interred)
16:22. factum est autem ut moreretur mendicus et portaretur ab angelis in sinum Abrahae mortuus est autem et dives et sepultus est in infernoAnd it came to pass that the beggar died and was carried by the angels into Abraham's bosom. And the rich man also died: and he was buried in hell.
22. And it came to pass, that the beggar died, and that he was carried away by the angels into Abraham’s bosom: and the rich man also died, and was buried.
16:22. Then it happened that the beggar died, and he was carried by the Angels into the bosom of Abraham. Now the wealthy man also died, and he was entombed in Hell.
And it came to pass, that the beggar died, and was carried by the angels into Abraham' s bosom: the rich man also died, and was buried:

22: Умер нищий и отнесен был Ангелами на лоно Авраамово. Умер и богач, и похоронили его.
16:22  ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη.
16:22. factum est autem ut moreretur mendicus et portaretur ab angelis in sinum Abrahae mortuus est autem et dives et sepultus est in inferno
And it came to pass that the beggar died and was carried by the angels into Abraham's bosom. And the rich man also died: and he was buried in hell.
16:22. Then it happened that the beggar died, and he was carried by the Angels into the bosom of Abraham. Now the wealthy man also died, and he was entombed in Hell.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
22: Отнесен был Ангелами. Конечно, отнесена была душа нищего Ангелами, которые, по иудейскому представлению, относят в рай души праведных. - Лоно Авраамово. Так у евреев обозначалось райское блаженство праведных. Праведники пребывают по смерти в теснейшем общении с патриархом Авраамом, покоясь головою на груди его. Однако лоно Авраамово не тоже, что рай - это, так сказать, избранное и лучшее положение, какое в раю занял нищий Лазарь, нашедший здесь себе тихое убежище в объятиях своего предка (образ здесь взят не от вечери или трапезы, о которой, напр., упоминается у Мф VIII, 11: и у Лк ХIII, 29, 30, а от обычая родителей согревать в своих объятиях детей; ср. Ин I, 18). Конечно, рай здесь берется не в смысле царства славы (как во 2Кор. XII, 2: и сл.), а только как обозначение беспечального состояния праведников, отшедших из земной жизни. Это состояние - временное, в котором праведники будут находиться до второго пришествия Христова.
Adam Clarke: Commentary on the Bible - 1831
16:22: The rich man also died, and was buried - There is no mention of this latter circumstance in the case of Lazarus; he was buried, no doubt - necessity required this; but he had the burial of a pauper, while the pomp and pride of the other followed him to the tomb. But what a difference in these burials, if we take in the reading of my old MS. Bible, which is supported by several versions: forsothe the riche man is deed: and is buried in helle. And this is also the reading of the Anglo-saxon: and was in hell buried. In some MSS. the point has been wanting after εταφη, he was buried; and the following και, and, removed and set before επαρας he lifted up: so that the passage reads thus: The rich man died also, and was buried in hell; and lifting up his eyes, being in torment, he saw, etc. But let us view the circumstances of this man's punishment.
Scarcely had he entered the place of his punishment, when he lifted up his eyes on high; and what must his surprise be, to see himself separated from God, and to feel himself tormented in that flame! Neither himself, nor friends, ever suspected that the way in which he walked could have led to such a perdition.
1. And seeth Abraham afar off, and Lazarus in his bosom, Luk 16:23. He sees Lazarus clothed with glory and immortality - this is the first circumstance in his punishment. What a contrast! What a desire does he feel to resemble him, and what rage and despair because he is not like him? We may safely conclude that the view which damned souls have, in the gulf of perdition, of the happiness of the blessed, and the conviction that they themselves might have eternally enjoyed this felicity, from which, through their own fault, they are eternally excluded, will form no mean part of the punishment of the lost.
2. The presence of a good to which they never had any right, and of which they are now deprived, affects the miserable less than the presence of that to which they had a right, and of which they are now deprived. Even in hell, a damned spirit must abhor the evil by which he is tormented, and desire that good that would free him from his torment. If a lost soul could be reconciled to its torment, and to its situation, then, of course, its punishment must cease to be such. An eternal desire to escape from evil, and an eternal desire to be united with the supreme good, the gratification of which is for ever impossible, must make a second circumstance in the misery of the lost.
3. Son, remember that thou in thy lifetime receivedst thy good things, Luk 16:25. The remembrance of the good things possessed in life, and now to be enjoyed no more for ever, together with the remembrance of grace offered or abused, will form a third circumstance in the perdition of the ungodly. Son, remember that thou in thy lifetime, etc.
4. The torments which a soul endures in the hell of fire will form, through all eternity, a continual present source of indescribable wo. Actual torment in the flames of the bottomless pit forms a fourth circumstance in the punishment of the lost. I am tormented in this flame, Luk 16:24.
5. The known impossibility of ever escaping from this place of torment, or to have any alleviation of one's misery in it, forms a fifth circumstance in the punishment of ungodly men. Besides all this, between us and you there is a great gulf, Luk 16:26. The eternal purpose of God, formed on the principles of eternal reason, separates the persons, and the places of abode, of the righteous and the wicked, so that there can be no intercourse: They who wish to pass over hence to you, cannot; neither can they pass over, who would come from you hither. A happy spirit cannot go from heaven to alleviate their miseries; nor can any of them escape from the place of their confinement, to enter among the blessed. There may be a discovery from hell of the paradise of the blessed; but there can be no intercourse nor connection.
6. The iniquitous conduct of relatives and friends, who have been perverted by the bad example of those who are lost, is a source of present punishment to them; and if they come also to the same place of torment, must be, to those who were the instruments of bringing them thither, an eternal source of anguish. Send Lazarus to my father's family, for I have five brothers, that he may earnestly testify (διαμαρτυρηται) to them, that they come not to this place of torment. These brothers had probably been influenced by his example to content themselves with an earthly portion, and to neglect their immortal souls. Those who have been instruments of bringing others into hell shall suffer the deeper perdition on that account.
Albert Barnes: Notes on the Bible - 1834
16:22: Was carried by the angels - The Jews held the opinion that the spirits of the righteous were conveyed by angels to heaven at their death. Our Saviour speaks in accordance with this opinion; and as he expressly affirms the fact, it seems as proper that it should be taken literally, as when it is said the rich man died and was buried. Angels are ministering spirits sent forth to minister to those who are heirs of salvation Heb 1:14, and there is no more improbability in the supposition that they attend departing spirits to heaven, than that they attend them while on earth.
Abraham's bosom - This is a phrase taken from the practice of reclining at meals, where the head of one lay on the bosom of another, and the phrase, therefore, denotes intimacy and friendship. See the notes at Mat 23:6. Also Joh 13:23; Joh 21:20. The Jews had no doubt that Abraham was in paradise. To say that Lazarus was in his bosom was, therefore, the same as to say that he was admitted to heaven and made happy there. The Jews, moreover, boasted very much of being the friends of Abraham and of being his descendants, Mat 3:9. To be his friend was, in their view, the highest honor and happiness. Our Saviour, therefore, showed them that this poor and afflicted man might be raised to the highest happiness, while the rich, who prided themselves on their being descended from Abraham, might be cast away and lost foRev_er.
Was buried - This is not said of the poor man. Burial was thought to be an honor, and funerals were, as they are now, often expensive, splendid, and ostentatious. This is said of the rich man to show that he had "every" earthly honor, and all that the world calls happy and desirable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:22: that: Job 3:13-19; Isa 57:1, Isa 57:2; Rev 14:13
was carried: Psa 91:11, Psa 91:12; Mat 13:38-43, Mat 24:31; Heb 2:14
Abraham's: Mat 8:11; Joh 13:23, Joh 21:20
the rich: Luk 12:20; Job 21:13, Job 21:30-32; Psa 49:6-12, Psa 49:16-19, Psa 73:18-20; Pro 14:32; Mar 8:36; Jam 1:11; Pe1 2:24
and was buried: Kg2 9:34, Kg2 9:35; Ecc 8:10; Isa 14:18, Isa 22:16
John Gill
16:22 And it came to pass that the beggar died,.... The death of Christ was not a casual thing, a fortuitous event; it was agreed unto, and settled in the covenant of grace; it was spoken of by the prophets of the Old Testament; it was typified by the sacrifices of the law, and other things; it was foretold by Christ himself, and was the end of his coming into this world, wherein the great love, both of him and of his Father, is expressed; and is the main article of the Christian faith; so that this came to pass according to the decrees of God, the counsel, and covenant of peace, the will of Christ, and his predictions, and as the accomplishment of the law, and prophets: it was not a natural, but violent death which Christ died; and yet it was both voluntary and necessary; it was but once, and is of an eternal efficacy, and is a sacrifice acceptable to God; it was not for himself, or any sin of his, who knew none, nor for the angels, and their redemption, whose nature he did not assume; but for men, and for their sins. Christ died not merely as an example to them, or only to confirm his doctrines; but as a substitute, in the room and stead of his people; to atone for their sins, and satisfy divine justice; to procure the pardon of them in a way of justice; to take them away, and utterly abolish them; to bring in an everlasting righteousness; to obtain eternal redemption, and bring such nigh to God who were afar off, and that men might live through him now, and have eternal life by him hereafter:
and was carried by the angels into Abraham's bosom: by Abraham's bosom is meant heaven, a phrase well known to the Jews, by which they commonly expressed the happiness of the future state: of Abraham's happy state they had no doubt; and when they spake of the happiness of another's, they sometimes signified it by going to Abraham; as when the mother of the seven sons, slain by Caesar, saw her youngest going to be sacrificed (p).
"she fell upon him, and embraced him, and kissed him, and said unto him, my son, , "go to Abraham, your father", and tell him, thus saith my mother, &c.''
and sometimes, as here, by being in his bosom. So it is said (q), that Eliezer his servant (Abraham's, the same name with Lazarus) , "is laid in his bosom": and which may refer to the account in the Talmud (r), that when R. Benaah, the painter of caves, came to the cave of Abraham, he found Eliezer, the servant of Abraham, , "standing before him". And it is also said (s) of Rabbi, when he died, , "this day he sits in the bosom of Abraham"; for as it was usual with them to represent the joys of heaven by a feast, so the partaking of them, by sitting down at a table with Abraham, Isaac, and Jacob; see Mt 8:11 and as their manner at meals was by lying along on couches at eating; he that lay next another might be said to lie, or lean, in his bosom: hence Abraham's bosom came to signify the near and intimate enjoyment of happiness with him in the other world. The ascension of Christ is expressed by a being "carried up into heaven", Lk 24:51 and here he is entered, and has been received, and will be retained, until the time of the restitution of all things; here he is glorified in human nature, sits at the right hand of God, and appears in his presence, on the behalf of his people; and indeed, the ends of his going there, were to receive gifts for them, to be their advocate and intercessor, to take possession of heaven in their name, and prepare that for them, and them for that; and hither "he was carried by angels": these were the chariots in which he rode; and these the guard that attended him, when he was seen, looked upon, and gazed at by them with adoration, faith, and wonder; which shows the ministration of angels to him, and seems to set forth the glory and magnificence in which he ascended; and this agrees with the notions of the Jews, that when good men die, their souls are immediately received by angels, and taken under their care, and carried to heaven. So one of their paraphrasts (t) having mentioned the garden of Eden, which is but another name for heaven with them, adds,
"into which no man can enter but the righteous, whose souls are "carried" thither, , "in the hand", or "by the means" of angels.''
And elsewhere they say (u),
"with the Shekinah come three ministering angels to receive the soul of a righteous man.''
Particularly it is said of Moses, at the time of his death (w), that
"the holy blessed God descended from the highest heavens, to take the soul of Moses, and three ministering angels with him.''
And sometimes they say (x), not only three angels, but three companies of angels attend at such a time: their words are these;
"when a righteous man departs out of the world, three companies of ministering angels meet him; one says to him, "come in peace"; and another says, "walking in his uprightness" and the other says, "he shall enter into peace", &c.''
No mention is made in this parable of the burial of this man, nor any words used expressive of it, or that in the least hint it. The reason is, because Christ lay so short a time in the grave, and he was not left there, nor did he see corruption; but in a very little while was raised from the dead, and delivered from the power of the grave; when, after some stay on earth, he was attended by angels to the highest heavens: for this is to be understood, not of his soul being had to paradise immediately upon his separation from the body; but of his ascension to heaven after his resurrection, when he was escorted by angels thither.
The rich man also died. This may be understood both of the natural death of the Scribes and Pharisees; who, though they were dignified persons, were as gods, yet were mortal, and died like men; see Ps 82:6 compared with Jn 10:34 and they died in their sins, in their unbelief of the Messiah, and so were damned; in their impenitence and hardness of heart, for as they thought they needed no repentance, they were not called unto it; and in the sin against the Holy Ghost, blaspheming the miracles of Christ done by him, and which was a sin unto death; and under the power and guilt of all their other sins, and so were lost and perished. And it may also be understood of the political and ecclesiastical death of the Jewish people; which lay in the destruction of the city of Jerusalem, and of the temple, and in the abolition of the temple worship, and of the whole ceremonial law; a "Lo-ammi" was written upon their church state, and the covenant between God and them was broken; the Gospel was removed from them, which was as death, as the return of it, and their call by it, will be as life from the dead; as well as their place and nation, their civil power and authority were taken away from them by the Romans: and a death of afflictions, by captivity and calamities, of every kind, have attended them ever since. And it is to be observed, that Lazarus died before the rich man, as Christ died before the destruction of the Jewish polity and church state: the city and sanctuary were not destroyed, nor the daily sacrifice made to cease, nor the consummation, and that determined, poured upon the desolate, until some time after the Messiah was cut off, according to the prophecy in Dan 7:26. Moreover, no mention is made of the rich man being carried by angels, as Lazarus was; and if he was, he was carried, not by the good, but by the evil angels, and not into Abraham's bosom, but to hell. So the Jews (y) say,
"if a soul is worthy, how many holy troops, or companies, are ready to join it, and bring it up into paradise? but if not worthy, how many strange troops are ready to bring it in the way of hell? these are the troops of the destroying angels.''
However, this is said of him, as is not of Lazarus,
and was buried: as wicked men are, when sometimes the saints are not; see Eccles 8:10. The Scribes and Pharisees, who were so diligent to build and garnish the sepulchres of the prophets, among their other instances of pride and vanity, took care, no doubt, to provide and erect stately monuments for themselves: and who were buried in great pomp and splendour. Though this may respect their church state, service, and ceremonies, which received their death blow at the crucifixion of Christ, but remained for some time unburied, it being with difficulty that these things were got under the feet of the church; and may also refer to the political state of the Jews, who, as a nation, are represented as in their graves, where they are to this day, and will be until they shall be turned unto the Lord, when they shall be brought out of their graves, and shall live and return to their own land, Ezek 37:12. The Vulgate Latin adds, "in hell"; but this belongs to the following verse.
(p) Echa Rabbati, fol. 49. 4. (q) In Sepher Emanah, c. 1. p. 20. (r) T. Bab. Bava Bathra, fol. 58. 1. (s) T. Bab. Kiddushin, fol. 72. 2. Juchasin, fol. 75. 2. (t) Targum in Cant. iv. 12. (u) Midrash Haneelam in Zohar in Gen. fol. 65. 1. (w) Debarim Rabba, sect. 11. fol. 245. 4. (x) T. Bab. Cetubot, fol. 104. 1. (y) Zohar in Exod. fol. 39. 3.
John Wesley
16:22 And the beggar - Worn out with hunger, and pain, and want of all things, died: and was carried by angels (amazing change of the scene!) into Abraham's bosom - So the Jews styled paradise; the place where the souls of good men remain from death to the resurrection. The rich man also died, and was buried - Doubtless with pomp enough, though we do not read of his lying in state; that stupid, senseless pageantry, that shocking insult on a poor, putrefying carcass, was reserved for our enlightened age!
Robert Jamieson, A. R. Fausset and David Brown
16:22 died--His burial was too unimportant to mention; while "the rich man died and was buried"--his carcass carried in pomp to its earthly resting-place.
in to Abraham's bosom--as if seen reclining next to Him at the heavenly feast (Mt 8:11).
16:2316:23: Եւ ՚ի դժոխսն՝ ամբա՛րձ զաչս իւր մինչ ՚ի տանջանսն էր. ետե՛ս զԱբրահամ ՚ի հեռաստանէ, եւ զՂազարոս ՚ի գո՛գ նորա հանգուցեալ[1385]։ [1385] Ոմանք. Եւ զՂազար ՚ի գոգ նորա։
23 Եւ դժոխքում, մինչ սա տանջանքների մէջ էր, բարձրացրեց իր աչքերը, հեռուից տեսաւ Աբրահամին եւ Ղազարոսին էլ՝ նրա գրկում հանգստացած:
23 Երբ դժոխքը՝ տանջանքի մէջ էր հարուստը՝ իր աչքերը վերցնելով հեռուէն տեսաւ Աբրահամը ու Ղազարոսը անոր գոգը հանգիստ նստած։
Եւ ի դժոխսն ամբարձ զաչս իւր մինչ ի տանջանսն էր. ետես զԱբրահամ ի հեռաստանէ, եւ զՂազարոս ի գոգ նորա [103]հանգուցեալ:

16:23: Եւ ՚ի դժոխսն՝ ամբա՛րձ զաչս իւր մինչ ՚ի տանջանսն էր. ետե՛ս զԱբրահամ ՚ի հեռաստանէ, եւ զՂազարոս ՚ի գո՛գ նորա հանգուցեալ[1385]։
[1385] Ոմանք. Եւ զՂազար ՚ի գոգ նորա։
23 Եւ դժոխքում, մինչ սա տանջանքների մէջ էր, բարձրացրեց իր աչքերը, հեռուից տեսաւ Աբրահամին եւ Ղազարոսին էլ՝ նրա գրկում հանգստացած:
23 Երբ դժոխքը՝ տանջանքի մէջ էր հարուստը՝ իր աչքերը վերցնելով հեռուէն տեսաւ Աբրահամը ու Ղազարոսը անոր գոգը հանգիստ նստած։
zohrab-1805▾ eastern-1994▾ western am▾
16:2323: И в аде, будучи в муках, он поднял глаза свои, увидел вдали Авраама и Лазаря на лоне его
16:23  καὶ ἐν τῶ ᾅδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ ἀβραὰμ ἀπὸ μακρόθεν καὶ λάζαρον ἐν τοῖς κόλποις αὐτοῦ.
16:23. καὶ (And) ἐν (in) τῷ (unto-the-one) ᾅδῃ (unto-a-hades) ἐπάρας (having-lifted-upon) τοὺς (to-the-ones) ὀφθαλμοὺς (to-eyes) αὐτοῦ, (of-it,"ὑπάρχων (firsting-under) ἐν (in) βασάνοις, (unto-abradants,"ὁρᾷ (it-discerneth-unto) Ἀβραὰμ (to-an-Abraam) ἀπὸ (off) μακρόθεν (from-long) καὶ (and) Λάζαρον (to-a-Lazaros) ἐν (in) τοῖς (unto-the-ones) κόλποις (unto-bosoms) αὐτοῦ. (of-it)
16:23. elevans oculos suos cum esset in tormentis videbat Abraham a longe et Lazarum in sinu eiusAnd lifting up his eyes when he was in torments, he saw Abraham afar off and Lazarus in his bosom:
23. And in Hades he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.
16:23. Then lifting up his eyes, while he was in torments, he saw Abraham far away, and Lazarus in his bosom.
And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom:

23: И в аде, будучи в муках, он поднял глаза свои, увидел вдали Авраама и Лазаря на лоне его
16:23  καὶ ἐν τῶ ᾅδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ ἀβραὰμ ἀπὸ μακρόθεν καὶ λάζαρον ἐν τοῖς κόλποις αὐτοῦ.
16:23. elevans oculos suos cum esset in tormentis videbat Abraham a longe et Lazarum in sinu eius
And lifting up his eyes when he was in torments, he saw Abraham afar off and Lazarus in his bosom:
16:23. Then lifting up his eyes, while he was in torments, he saw Abraham far away, and Lazarus in his bosom.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: В аде. Еврейское слово "шеол", переведенное здесь выражением "ад", как и у 70-ти толковников, обозначает общее местопребывание отшедших душ до воскресения и разделяется на рай для благочестивых (ст. 23, 43) и на геенну - для нечестивых. Кроме того, талмуд говорит, что рай и геенна так расположены, что из одного места можно видеть, что делается в другом. Но выводить отсюда и из следующей беседы богача с Авраамом какие-либо догматические мысли о загробной жизни вряд ли основательно, потому что, несомненно, мы в этом отделе притчи имеем пред собою чисто поэтическое изображение известной, развиваемой в притче мысли, подобное тому, какое находится, напр., в 3: книге Царств гл. XXII, где пророк Михей описывает под форму видения бывшее ему откровение о судьбе войска Ахава. Разве можно, напр., в самом деле буквально понимать то, что богач говорит о мучащей его жажде? Ведь он в аду тела не имеет... - Увидел вдали Авраама и Лазаря на лоне его. Это, конечно, еще больше увеличило его муки, так как ему было чрезвычайно досадно, что презренный нищий пользуется такою близостью к патриарху.
Albert Barnes: Notes on the Bible - 1834
16:23: In hell - The word here translated hell ("Hades") means literally a dark, obscure place; the place where departed spirits go, but especially the place where "wicked" spirits go. See the Job 10:21-22 notes; Isa 14:9 note. The following circumstances are related of it in this parable:
1. It is "far off" from the abodes of the righteous. Lazarus was seen "afar off."
2. It is a place of torment.
3. There is a great gulf fixed between that and heaven, Luk 16:26.
4. The suffering is great. It is represented by "torment" in a flame, Luk 16:24.
5. There will be no escape from it, Luk 16:26.
The word "hell" here means, therefore, that dark, obscure, and miserable place, far from heaven, where the wicked shall be punished foRev_er.
He lifted up his eyes - A phrase in common use among the Hebrews, meaning "he looked," Gen 13:10; Gen 18:2; Gen 31:10; Deu 8:3; Luk 6:20.
Being in torment - The word "torment" means "pain, anguish" Mat 4:24; particularly the pain inflicted by the ancients in order to induce people to make confession of their crimes. These "torments" or tortures were the keenest that they could inflict, such as the rack, or scourging, or burning; and the use of the word here denotes that the sufferings of the wicked can be represented only by the extremest forms of human suffering.
And seeth Abraham ... - This was an aggravation of his misery. One of the first things that occurred in hell was to look up, and see the poor man that lay at his gate completely happy. What a contrast! Just now he was rolling in wealth, and the poor man was at his gate. He had no expectation of these sufferings: now they have come upon him, and Lazarus is happy and foRev_er fixed in the paradise of God. It is more, perhaps, than we are authorized to infer, that the wicked will "see" those who are in paradise. That they will "know" that they are there is certain; but we are not to suppose that they will be so near together as to be seen, or as to make conversation possible. These circumstances mean that there will be "a separation," and that the wicked in hell will be conscious that the righteous, though on earth they were poor or despised, will be in heaven. Heaven and hell will be far from each other, and it will be no small part of the misery of the one that it is far and foRev_er removed from the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:23: in hell: Psa 9:17, Psa 16:10, Psa 49:15, Psa 86:13; Pro 5:5, Pro 7:27, Pro 9:18, Pro 15:24; Isa 14:9, Isa 14:15; Mat 5:22, Mat 5:29, Mat 18:9, Mat 23:33; Co1 15:55 *marg. Pe2 2:4; Rev 20:13, Rev 20:14
being: Luk 16:28, Luk 8:28; Mat 8:29; Rev 14:10, Rev 14:11, Rev 20:10
seeth: Luk 13:28, Luk 13:29; Mat 8:11, Mat 8:12
Geneva 1599
16:23 And in hell (i) he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.
(i) Heavenly and spiritual things are expressed and set forth using language fit for our senses.
John Gill
16:23 And in hell he lift up his eyes, being in torments,.... Which may design the place of torment, and the miserable state the Scribes and Pharisees, as all wicked men, enter immediately into upon death, Ps 9:17 who in their lifetime were blind, and are called blind guides, blind watchmen, blind leaders of the blind, and who were given up to judicial blindness and hardness of heart; but in hell their eyes are opened, and they see their mistakes about the Messiah, and find themselves in torments, under dreadful gnawings, and remorse of conscience; and having a terrible sensation of divine wrath, their worm dies not, and their fire is not quenched: or this may regard the vengeance of God on the Jews, at the destruction of Jerusalem; when a fire was kindled against their land, and burned to the lowest hell; and consumed the earth with her increase, and set on fire the foundations of the mountains; and the whole land became brimstone, salt, and burning; and they were rooted out of it in anger, wrath, and great indignation; see Deut 29:23 or rather, the dreadful calamities which came upon them in the times of Adrian at Bither; when their false Messiah Bar Cochab was taken and slain, and such multitudes of them were destroyed in the most miserable manner (z), when that people, who before had their eyes darkened, and a spirit of slumber and stupidity fallen upon them, in those calamities began to be under some convictions:
and seeth Abraham afar off: the covenant of circumcision given to him, and to them his natural seed, now of no use to them; their descent from him, of which they boasted, and in which they trusted, now of no avail; and him in the kingdom of heaven, and themselves thrust out; see Lk 13:28.
And Lazarus in his bosom; they now found the Messiah was come, and was gone to heaven, whither they could not come, Jn 7:33. The Jews are convinced that the Messiah is born, though not revealed; and they sometimes confess, that he was born the same day Jerusalem was destroyed; and sometimes they say, he sits at the gates of Rome among the lepers, and at other times, that he is in the walks of paradise (a). This is said in agreement with the notions of the Jews, that wicked men will see the righteous in happiness, and themselves in torment; by which the latter will be aggravated, to which the allusion is; for they say (b),
"the gates of paradise are fixed over against the gates of hell, so that they can see the righteous in rest, and themselves in distress.''
(z) Vid. Buxtorf. Lex. Talmud. col. 372. (a) Synagog. Jud. c. 50. T. Bab. Sanhedrin, fol. 98. 1. Aben Ezra in Cant. vii. 5. T. Hieros Beracot, fol. 5. 1. (b) Tzeror Hammor, fol. 125. 3.
John Wesley
16:23 He seeth Abraham afar off - And yet knew him at that distance: and shall not Abraham's children, when they are together in paradise, know each other!
Robert Jamieson, A. R. Fausset and David Brown
16:23 in hell--not the final place of the lost (for which another word is used), but as we say "the unseen world." But as the object here is certainly to depict the whole torment of the one and the perfect bliss of the other, it comes in this case to much the same.
seeth Abraham--not God, to whom therefore he cannot cry [BENGEL].
16:2416:24: Եւ նա՝ աղաղակեա՛ց եւ ասէ. Հա՛յր Աբրահամ՝ ողորմեա՛ց ինձ, եւ առաքեա՛ զՂազարոս, զի թացցէ զծագ մատին իւրոյ ՚ի ջուր, եւ զովացուսցէ՛ զլեզու իմ, զի պապակի՛մ ՚ի տապոյ աստի։
24 Եւ նա աղաղակեց ու ասաց. “Հա՛յր Աբրահամ, ողորմի՛ր ինձ եւ ուղարկի՛ր Ղազարոսին, որ իր մատի ծայրը թրջի ջրով եւ զովացնի լեզուս, որովհետեւ այս տապից պապակում եմ”:
24 Այն ատեն աղաղակեց ու ըսաւ. ‘Հա՛յր Աբրահամ, ողորմէ ինծի ու ղրկէ Ղազարոսը, որպէս զի իր մատին ծայրը ջուրը թաթխէ ու զովացնէ իմ լեզուս, վասն զի այս բոցին մէջ կը տանջուիմ’։
Եւ նա աղաղակեաց եւ ասէ. Հայր Աբրահամ, ողորմեաց ինձ, եւ առաքեա զՂազարոս, զի թացցէ զծագ մատին իւրոյ ի ջուր, եւ զովացուսցէ զլեզու իմ, զի պապակիմ ի տապոյ աստի:

16:24: Եւ նա՝ աղաղակեա՛ց եւ ասէ. Հա՛յր Աբրահամ՝ ողորմեա՛ց ինձ, եւ առաքեա՛ զՂազարոս, զի թացցէ զծագ մատին իւրոյ ՚ի ջուր, եւ զովացուսցէ՛ զլեզու իմ, զի պապակի՛մ ՚ի տապոյ աստի։
24 Եւ նա աղաղակեց ու ասաց. “Հա՛յր Աբրահամ, ողորմի՛ր ինձ եւ ուղարկի՛ր Ղազարոսին, որ իր մատի ծայրը թրջի ջրով եւ զովացնի լեզուս, որովհետեւ այս տապից պապակում եմ”:
24 Այն ատեն աղաղակեց ու ըսաւ. ‘Հա՛յր Աբրահամ, ողորմէ ինծի ու ղրկէ Ղազարոսը, որպէս զի իր մատին ծայրը ջուրը թաթխէ ու զովացնէ իմ լեզուս, վասն զի այս բոցին մէջ կը տանջուիմ’։
zohrab-1805▾ eastern-1994▾ western am▾
16:2424: и, возопив, сказал: отче Аврааме! умилосердись надо мною и пошли Лазаря, чтобы омочил конец перста своего в воде и прохладил язык мой, ибо я мучаюсь в пламени сем.
16:24  καὶ αὐτὸς φωνήσας εἶπεν, πάτερ ἀβραάμ, ἐλέησόν με καὶ πέμψον λάζαρον ἵνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ.
16:24. καὶ (And) αὐτὸς (it) φωνήσας (having-sounded-unto) εἶπεν (it-had-said,"Πάτερ (Father) Ἀβραάμ, (Abraam,"ἐλέησόν (thou-should-have-compassioned-unto) με (to-me) καὶ (and) πέμψον (thou-should-have-dispatched) Λάζαρον (to-a-Lazaros) ἴνα (so) βάψῃ (it-might-have-immersed) τὸ (to-the-one) ἄκρον (to-extremitied) τοῦ (of-the-one) δακτύλου (of-a-finger) αὐτοῦ (of-it) ὕδατος (of-a-water) καὶ (and) καταψύξῃ (it-might-have-breathed-down) τὴν (to-the-one) γλῶσσάν (to-a-tongue) μου, (of-me,"ὅτι (to-which-a-one) ὀδυνῶμαι (I-be-anguished-unto) ἐν (in) τῇ (unto-the-one) φλογὶ (unto-a-blaze) ταύτῃ. (unto-the-one-this)
16:24. et ipse clamans dixit pater Abraham miserere mei et mitte Lazarum ut intinguat extremum digiti sui in aqua ut refrigeret linguam meam quia crucior in hac flammaAnd he cried and said: Father Abraham, have mercy on me and send Lazarus, that he may dip the tip of his finger in water to cool my tongue: for I am tormented in this flame.
24. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am in anguish in this flame.
16:24. And crying out, he said: ‘Father Abraham, take pity on me and send Lazarus, so that he may dip the tip of his finger in water to refresh my tongue. For I am tortured in this fire.’
And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame:

24: и, возопив, сказал: отче Аврааме! умилосердись надо мною и пошли Лазаря, чтобы омочил конец перста своего в воде и прохладил язык мой, ибо я мучаюсь в пламени сем.
16:24  καὶ αὐτὸς φωνήσας εἶπεν, πάτερ ἀβραάμ, ἐλέησόν με καὶ πέμψον λάζαρον ἵνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ.
16:24. et ipse clamans dixit pater Abraham miserere mei et mitte Lazarum ut intinguat extremum digiti sui in aqua ut refrigeret linguam meam quia crucior in hac flamma
And he cried and said: Father Abraham, have mercy on me and send Lazarus, that he may dip the tip of his finger in water to cool my tongue: for I am tormented in this flame.
16:24. And crying out, he said: ‘Father Abraham, take pity on me and send Lazarus, so that he may dip the tip of his finger in water to refresh my tongue. For I am tortured in this fire.’
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-26: Увидев Лазаря в лоне Авраама, страдающий богач просить, чтобы Авраам послал к нему Лазаря помочь ему хоть каплею воды. Авраам, называя богача ласково своим "чадом", отказывает ему, однако, в исполнении его просьбы: он уже достаточно получил того, что считал добром (доброе твое), а Лазарь в жизни видел только злое (прибавления "свое" здесь нет, что указывает на то, что страдания вовсе не есть необходимый удел праведника). Из противоположения Лазаря богачу, который, несомненно, сам был виноват в своей горькой участи, потому что жил нечестиво, видно, что Лазарь был человек благочестивый. Далее Авраам указывает на волю Божию, по которой нельзя переходить из рая в геенну и обратно. Образно выражая эту мысль, Авраам говорит, что между геенной и раем тянется большая пропасть (по раввинскому представлению, только пядь), так что Лазарь, если и захотел бы пойти к богачу, то не мог бы того сделать.
Albert Barnes: Notes on the Bible - 1834
16:24: Father Abraham - The Jews considered it a signal honor that Abraham was their "father" - that is, that they were "descendants" from him. Though this man was now in misery, yet he seems not to have abandoned the idea of his relation to the father of the faithful. The Jews supposed that departed spirits might know and converse with each other. See Lightfoot on this place. Our Saviour speaks in conformity with that pRev_ailing opinion; and as it was not easy to convey ideas about the spiritual world without some such representation, he, therefore, speaks in the language which was usual in his time. We are not, however, to suppose that this was "literally" true, but only that it was designed to represent more clearly the sufferings of the rich man in hell.
Have mercy on me - Pity me. The rich man is not represented as calling on "God." The mercy of God will be at an end when the soul is lost. Nor did he "ask" to be released from that place. Lost spirits "know" that their sufferings will have no end, and that it would be in vain to ask to escape the place of torment. Nor does he ask to be admitted where Lazarus was. He had no "desire" to be in a holy place, and he well knew that there was no restoration to those who once sink down to hell.
Send Lazarus - This shows how low he was reduced, and how the circumstances of people change when they die. Just before, Lazarus was laid at his gate full of sores; now he is happy in heaven. Just before, he had nothing to give, and the rich man could expect to derive no benefit from him; now he asks, as the highest favor, that he might come and render him relief. Soon the poorest man on earth, if he is a friend of God, will have mercies which the rich, if unprepared to die, can never obtain. The rich will no longer despise such people; they would "then" be glad of their friendship, and would beg for the slightest favor at their hands.
Dip the tip ... - This was a small favor to ask, and it shows the greatness of his distress when so small a thing would be considered a great relief.
Cool my tongue - The effect of great "heat" on the body is to produce almost insupportable thirst. Those who travel in burning deserts thus suffer inexpressibly when they are deprived of water. So "pain" of any kind produces thirst, and particularly if connected with fever. The sufferings of the rich man are, therefore, represented as producing burning "thirst," so much that even a drop of water would be refreshing to his tongue. We can scarce form an idea of more distress and misery than where this is continued from one day to another without relief. We are not to suppose that he had been guilty of any particular wickedness with his "tongue" as the cause of this. It is simply an idea to represent the natural effect of great suffering, and especially suffering in the midst of great heat.
I am tormented - I am in anguish - in insupportable distress.
In this flame - The lost are often represented as suffering "in flames," because "fire" is an image of the severest pain that we know. It is not certain, however, that the wicked will be doomed to suffer in "material" fire. See the notes at Mar 9:44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:24: Father: Luk 16:30, Luk 3:8; Mat 3:9; Joh 8:33-39, Joh 8:53-56; Rom 4:12, Rom 9:7, Rom 9:8
have: Sa1 28:16; Isa 27:11; Jam 2:13
in water: Isa 41:17, Isa 41:18, Isa 65:13, Isa 65:14; Joh 4:10, Joh 4:14, Joh 7:37; Rev 7:16, Rev 7:17, Rev 22:1
and cool: Zac 14:12; Jam 3:6
for: Isa 66:24; Mat 25:41; Mar 9:43-49; Th2 1:8; Rev 14:10, Rev 14:11, Rev 19:20, Rev 20:15
John Gill
16:24 And he cried and said, father Abraham,.... The Jews used to call Abraham their father, and were proud of their descent from him, Mt 3:9 and so persons are after death represented by them, as speaking to, and discoursing with him; as in the passage cited in the note See Gill on Lk 16:22 to which the following may be added (c);
"says R. Jonathan, from whence does it appear that the dead discourse with each other? it is said, Deut 34:4 "And the Lord said unto him, this is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying", &c. what is the meaning of the word "saying?" the holy blessed God said to Moses, "go say to Abraham", &c.''
And here the Jews, in their distress, are represented as applying to him, saying,
have mercy on me, and send Lazarus; which seems to have respect to the mercy promised to Abraham, the covenant made with him, and the oath swore unto him, to send the Messiah, Lk 1:70 and which now, too late, these wretched Jews plead, the Messiah being sent already:
that he may dip the tip of his finger in water; in allusion to the washings and purifications among the Jews, and the sprinkling of blood by the finger of the high priest; which were typical of cleansing, pardon, comfort, and refreshment, by the grace and blood of Christ:
and cool my tongue; which had spoken so many scurrilous and blasphemous things of Christ; saying that he was a sinner, a glutton, and a winebibber, a Samaritan, and had a devil; that he cast out devils by Beelzebub, the prince of devils; and that he was a seditious person, and guilty of blasphemy: so the Jews represent persons in hell, desirous of cooling water, and as sometimes favoured with it, and sometimes not: they say (d), he that reads "Keriat Shema, (i.e. hear, O Israel", &c.) and very accurately examines the letters of it, "they cool hell for him", as it is said, Ps 68:14. And elsewhere (e), they speak of a disciple, or good man, that was seen after death amidst gardens, and orchards, and fountains of water; and of a publican, or wicked man, seen standing by the bank of a river, seeking , "to come to the water, but could not come at it". So Mahomet (f) has a passage that is somewhat like to this text;
"the inhabitants of hell fire, shall call to the inhabitants of paradise, saying, pour upon us some water, or of those refreshments God hath bestowed on you.''
This man could not so much as get a drop of water to cool his tongue, not the least refreshment, nor mitigation of the anguish of his conscience, for the sins of his tongue:
for I am tormented in this flame; in the destruction of Jerusalem, and calamities at Bither, and other afflictions; together with the wrath of God poured into the conscience, and the bitter remorses of that for speaking against the Messiah; and which are still greater in hell, where the worm dies not, and the fire is not quenched.
(c) T. Bab. Beracot, fol. 18. 2. (d) Ib. fol. 15. 2. (e) T. Hieros. Sanhedrin, fol. 23. 3. & Chagiga, fol, 77. 4. (f) Koran, c. 7. p. 121. (sura 7:50)
John Wesley
16:24 Father Abraham, have mercy on me - It cannot be denied, but here is one precedent in Scripture of praying to departed saints: but who is it that prays, and with what success? Will any, who considers this, be fond of copying after him?
Robert Jamieson, A. R. Fausset and David Brown
16:24 Father Abraham--a well-founded, but unavailing, claim of natural descent (Lk 3:8; Jn 8:37).
mercy on me--who never showed any (Jas 2:3).
send Lazarus--the pining victim of his merciless neglect.
that he may--take me hence? No; that he dares not to ask.
dip . . . tongue--that is the least conceivable and the most momentary abatement of his torment; that is all. But even this he is told is (1) unreasonable.
16:2516:25: Եւ ասէ ցնա Աբրահամ. Որդեակ՝ յիշեա՛ զի ընկալա՛ր անդէն զբարիս քո ՚ի կեանսն քում, եւ Ղ՚ազարոս նոյնպէս զչարչարա՛նս. արդ՝ սա աստ մխիթարի, եւ դու այդր՝ պապակի՛ս[1386]։ [1386] Ոմանք. Անդրէն ՚ի կեանսն քո։
25 Եւ Աբրահամը նրան ասաց. “Որդեա՛կ, յիշի՛ր, որ դու ստացար քո բարիքները այնտեղ, քո կեանքի ընթացքում, իսկ Ղազարոսն էլ՝ չարչարանքները. այժմ սա այստեղ մխիթարւում է, իսկ դու այդտեղ պապակում ես:
25 Աբրահամ ըսաւ. ‘Ո՛րդեակ, միտքդ բեր, որ դուն քու կեանքիդ մէջ քու բարիքներդ առիր, նոյնպէս Ղազարոս՝ չարիքներ. հիմա անիկա [հոս] կը մխիթարուի ու դուն կը տանջուիս։
Եւ ասէ ցնա Աբրահամ. Որդեակ, յիշեա զի ընկալար անդէն զբարիս քո ի կեանսն քում, եւ Ղազարոս նոյնպէս զչարչարանս. արդ սա աստ մխիթարի, եւ դու այդր պապակիս:

16:25: Եւ ասէ ցնա Աբրահամ. Որդեակ՝ յիշեա՛ զի ընկալա՛ր անդէն զբարիս քո ՚ի կեանսն քում, եւ Ղ՚ազարոս նոյնպէս զչարչարա՛նս. արդ՝ սա աստ մխիթարի, եւ դու այդր՝ պապակի՛ս[1386]։
[1386] Ոմանք. Անդրէն ՚ի կեանսն քո։
25 Եւ Աբրահամը նրան ասաց. “Որդեա՛կ, յիշի՛ր, որ դու ստացար քո բարիքները այնտեղ, քո կեանքի ընթացքում, իսկ Ղազարոսն էլ՝ չարչարանքները. այժմ սա այստեղ մխիթարւում է, իսկ դու այդտեղ պապակում ես:
25 Աբրահամ ըսաւ. ‘Ո՛րդեակ, միտքդ բեր, որ դուն քու կեանքիդ մէջ քու բարիքներդ առիր, նոյնպէս Ղազարոս՝ չարիքներ. հիմա անիկա [հոս] կը մխիթարուի ու դուն կը տանջուիս։
zohrab-1805▾ eastern-1994▾ western am▾
16:2525: Но Авраам сказал: чадо! вспомни, что ты получил уже доброе твое в жизни твоей, а Лазарь--злое; ныне же он здесь утешается, а ты страдаешь;
16:25  εἶπεν δὲ ἀβραάμ, τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται σὺ δὲ ὀδυνᾶσαι.
16:25. εἶπεν (It-had-said) δὲ (moreover,"Ἀβραάμ (an-Abraam,"Τέκνον, (Producee,"μνήσθητι (thou-should-have-been-memoried) ὅτι (to-which-a-one) ἀπέλαβες (thou-had-taken-off) τὰ (to-the-ones) ἀγαθά ( to-good ) σου (of-thee) ἐν (in) τῇ (unto-the-one) ζωῇ (unto-a-lifing) σου, (of-thee,"καὶ (and) Λάζαρος (a-Lazaros) ὁμοίως (unto-along-belonged) τὰ (to-the-ones) κακά ( to-disrupted ) νῦν (now) δὲ (moreover) ὧδε (unto-which-moreover) παρακαλεῖται (it-be-called-beside-unto,"σὺ (thou) δὲ (moreover) ὀδυνᾶσαι. (thou-be-anguished-unto)
16:25. et dixit illi Abraham fili recordare quia recepisti bona in vita tua et Lazarus similiter mala nunc autem hic consolatur tu vero cruciarisAnd Abraham said to him: Son, remember that thou didst receive good things in thy lifetime, and likewise Lazarus evil things: but now he is comforted and thou art tormented.
25. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and Lazarus in like manner evil things: but now here he is comforted, and thou art in anguish.
16:25. And Abraham said to him: ‘Son, recall that you received good things in your life, and in comparison, Lazarus received bad things. But now he is consoled, and truly you are tormented.
But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented:

25: Но Авраам сказал: чадо! вспомни, что ты получил уже доброе твое в жизни твоей, а Лазарь--злое; ныне же он здесь утешается, а ты страдаешь;
16:25  εἶπεν δὲ ἀβραάμ, τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται σὺ δὲ ὀδυνᾶσαι.
16:25. et dixit illi Abraham fili recordare quia recepisti bona in vita tua et Lazarus similiter mala nunc autem hic consolatur tu vero cruciaris
And Abraham said to him: Son, remember that thou didst receive good things in thy lifetime, and likewise Lazarus evil things: but now he is comforted and thou art tormented.
16:25. And Abraham said to him: ‘Son, recall that you received good things in your life, and in comparison, Lazarus received bad things. But now he is consoled, and truly you are tormented.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Albert Barnes: Notes on the Bible - 1834
16:25: Son - This is a representation designed to correspond with the word "father." He was a descendant of Abraham a Jew - and Abraham is represented as calling this thing to his remembrance. It would not lessen his sorrows to remember that he was a "son" of Abraham, and that he ought to have lived worthy of that relation to him.
Remember - This is a cutting word in this place. One of the chief torments of hell will be the "remembrance" of what was enjoyed and of what was done in this world. Nor will it be any mitigation of the suffering to spend an "eternity" where there will be nothing else to do, day or night, but to "remember" what "was" done, and what "might have been," if the life had been right.
Thy good things - That is, property, splendor, honor.
Evil things - Poverty, contempt, and disease.
But now ... - How changed the scene! How different the condition! And how much "better" was the portion of Lazarus, after all, than that of the rich man! It is probable that Lazarus had the most "real" happiness in the land of the living, for riches without the love of God can never confer happiness like the favor of God, even in poverty. But the comforts of the rich man are now gone foRev_er, and the joys of Lazarus have just commenced. "One" is to be comforted, and "the other" to be tormented, to all eternity. How much better, therefore, is poverty, with the friendship of God, than riches, with all that the world can bestow! And how foolish to seek our chief pleasures only in this life!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:25: Son: Luk 16:24
remember: Luk 16:23; Lam 1:7; Dan 5:22, Dan 5:23, Dan 5:30; Mar 9:46
thy good: Luk 6:24; Job 21:13, Job 21:14, Job 22:18; Psa 17:14, Psa 37:35, Psa 37:36, Psa 49:11, Psa 73:7, Psa 73:12-19; Rom 8:7; Phi 3:19; Jo1 2:15
likewise: Luk 16:20; Joh 16:33; Act 14:22; Th1 3:3; Heb 11:25; Rev 7:14
John Gill
16:25 But Abraham said, son,.... He calls him "son", not in a spiritual sense; he was not one of Abraham's spiritual seed, that trod in the steps of his faith; but because he was so according to the flesh; and in return to his calling him father: good men have not always good children, nor is any trust to be put in birth and parentage:
remember, that thou in thy lifetime receivedst thy good things; temporal good things; a land flowing with milk and honey; all the outward blessings of life that could be wished for, the Jews had, whilst they were in their own land; and also ecclesiastical good things, as the adoption, the glory, the covenants, the giving of the law, and the service of God, and the promises, the fathers, and the Messiah according to the flesh, even all external privileges and ordinances, Rom 9:4.
And likewise Lazarus evil things; Christ was surrounded with the infirmities of human nature, he assumed; was attended with much outward meanness and poverty; was loaded with calumnies and reproaches; and followed with the wrath, hatred, and persecution of men; and suffered many evil things, as buffetings, scourging, spitting, and cruel mockings, and at last death itself:
but now he is comforted; see Ps 16:9 compared with Acts 2:25. Christ being raised from the dead, and set in human nature at the right hand of God, is comforted with the presence of God, which for a while he was deprived of, when on the cross; and is delighted with the glory that it put upon him as man; and with pleasure sees the travail of his soul continually, his elect and redeemed ones, called and gathered by the grace of God, who are his jewels, his portion, and goodly heritage:
and thou art tormented; as were many of the Jews, his implacable enemies and persecutors in hell, and others in captivity, bondage, and distress.
John Wesley
16:25 But Abraham said, Son - According to the flesh. Is it not worthy of observation, that Abraham will not revile even a damned soul? and shall living men revile one another? Thou in thy lifetime receivedst thy good things - Thou didst choose and accept of worldly things as thy good, thy happiness. And can any be at a loss to know why he was in torments? This damnable idolatry, had there been nothing more, was enough to sink him to the nethermost hell.
Robert Jamieson, A. R. Fausset and David Brown
16:25 Son--stinging acknowledgment of the claimed relationship.
thou . . . Lazarus, &c.--As it is a great law of God's kingdom, that the nature of our present desires shall rule that of our future bliss, so by that law, he whose "good things," craved and enjoyed, were all bounded by time, could look for none after his connection with time had come to an end (Lk 6:24). But by this law, he whose "evil things," all crowded into the present life, drove him to seek, and find, consolation in a life beyond the grave, is by death released from all evil and ushered into unmixed and uninterrupted good (Lk 6:21). (2) It is impossible.
16:2616:26: Եւ ՚ի վերայ այսր ամենայնի՝ վիհ մե՛ծ է ընդ մեզ եւ ընդ ձեզ. եթէ կամիցին աստի՝ առ ձեզ անցանել, ո՛չ կարեն. եւ ո՛չ այտի ոք՝ առ մեզ անցանել։
26 Եւ այս բոլորից բացի, մեծ վիհ կայ մեր եւ ձեր միջեւ. եթէ ուզենան այստեղից ձեզ մօտ անցնել, չեն կարողանայ. ոչ էլ այդտեղից մէկը կարող է մեզ մօտ անցնել”:
26 Այս ամէն բաներէն զատ՝ մեր ու ձեր մէջտեղ մեծ անդունդ մը կայ հաստատուած, որպէս զի ձեզի անցնիլ ուզողները չկրնան, ոչ ալ ատկէ մեզի գալ ուզողները՝ անցնին’։
Եւ ի վերայ այսր ամենայնի վիհ մեծ է ընդ մեզ եւ ընդ ձեզ. եթէ կամիցին աստի առ ձեզ անցանել, ոչ կարեն, եւ ոչ այտի ոք առ մեզ անցանել:

16:26: Եւ ՚ի վերայ այսր ամենայնի՝ վիհ մե՛ծ է ընդ մեզ եւ ընդ ձեզ. եթէ կամիցին աստի՝ առ ձեզ անցանել, ո՛չ կարեն. եւ ո՛չ այտի ոք՝ առ մեզ անցանել։
26 Եւ այս բոլորից բացի, մեծ վիհ կայ մեր եւ ձեր միջեւ. եթէ ուզենան այստեղից ձեզ մօտ անցնել, չեն կարողանայ. ոչ էլ այդտեղից մէկը կարող է մեզ մօտ անցնել”:
26 Այս ամէն բաներէն զատ՝ մեր ու ձեր մէջտեղ մեծ անդունդ մը կայ հաստատուած, որպէս զի ձեզի անցնիլ ուզողները չկրնան, ոչ ալ ատկէ մեզի գալ ուզողները՝ անցնին’։
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16:2626: и сверх всего того между нами и вами утверждена великая пропасть, так что хотящие перейти отсюда к вам не могут, также и оттуда к нам не переходят.
16:26  καὶ ἐν πᾶσι τούτοις μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστήρικται, ὅπως οἱ θέλοντες διαβῆναι ἔνθεν πρὸς ὑμᾶς μὴ δύνωνται, μηδὲ ἐκεῖθεν πρὸς ἡμᾶς διαπερῶσιν.
16:26. καὶ (And) ἐν (in) πᾶσι ( unto-all ) τούτοις (unto-the-ones-these) μεταξὺ (with-together) ἡμῶν (of-us) καὶ (and) ὑμῶν (of-ye) χάσμα (a-gaping-to) μέγα (great) ἐστήρικται, (it-had-come-to-be-stablished-to,"ὅπως (unto-which-whither) οἱ (the-ones) θέλοντες ( determining ) διαβῆναι (to-have-had-stepped-through) ἔνθεν (in-from) πρὸς (toward) ὑμᾶς (to-ye) μὴ (lest) δύνωνται , ( they-might-able ,"μηδὲ (lest-moreover) ἐκεῖθεν (thither-from) πρὸς (toward) ἡμᾶς (to-us) διαπερῶσιν. (they-might-through-across-unto)
16:26. et in his omnibus inter nos et vos chasma magnum firmatum est ut hii qui volunt hinc transire ad vos non possint neque inde huc transmeareAnd besides all this, between us and you, there is fixed a great chaos: so that they who would pass from hence to you cannot, nor from thence come hither.
26. And beside all this, between us and you there is a great gulf fixed, that they which would pass from hence to you may not be able, and that none may cross over from thence to us.
16:26. And besides all this, between us and you a great chaos has been established, so that those who might want to cross from here to you are not able, nor can someone cross from there to here.’
And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that [would come] from thence:

26: и сверх всего того между нами и вами утверждена великая пропасть, так что хотящие перейти отсюда к вам не могут, также и оттуда к нам не переходят.
16:26  καὶ ἐν πᾶσι τούτοις μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστήρικται, ὅπως οἱ θέλοντες διαβῆναι ἔνθεν πρὸς ὑμᾶς μὴ δύνωνται, μηδὲ ἐκεῖθεν πρὸς ἡμᾶς διαπερῶσιν.
16:26. et in his omnibus inter nos et vos chasma magnum firmatum est ut hii qui volunt hinc transire ad vos non possint neque inde huc transmeare
And besides all this, between us and you, there is fixed a great chaos: so that they who would pass from hence to you cannot, nor from thence come hither.
16:26. And besides all this, between us and you a great chaos has been established, so that those who might want to cross from here to you are not able, nor can someone cross from there to here.’
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Albert Barnes: Notes on the Bible - 1834
16:26: A great gulf - The word translated "gulf" means chasm, or the broad, yawning space between two elevated objects. In this place it means that there is no way of passing from one to the other.
Fixed - Strengthened - made firm or immovable. It is so established that it will never be movable or passable. It will foRev_er divide heaven and hell.
Which would pass - We are not to press this passage literally, as if those who are in heaven would "desire" to go and visit the wicked in the world of woe. The simple meaning of the statement is, that there can be no communication between the one and the other - there can be no passing from one to the other. It is impossible to conceive that the righteous would desire to leave their abodes in glory to go and dwell in the world of woe; nor can we suppose that they would wish to go for any reason unless it were possible to furnish relief. That will be out of the question. Not even a drop of water will be furnished as a relief to the sufferer. Neither can they pass to us ... - There can be no doubt that the wicked will desire to pass the gulf that divides them from heaven. They would be glad to be in a state of happiness; but all such wishes will be vain. How, in the face of the solemn statement of the Saviour here, can people believe that there will be a "restoration" of all the wicked to heaven? He solemnly assures us that there can be no passage from that world of woe to the abodes of the blessed; yet, in the face of this, many Universalists hold that hell will yet be vacated of its guilty millions, and that all its miserable inhabitants will be received to heaven! Who shall conduct them across this gulf, when Jesus Christ says it cannot be passed? Who shall build a bridge over that yawning chasm which he says is "fixed?" No: if there is anything certain from the Scripture, it is that they who enter hell return no more; they who sink there sink foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:26: between: Sa1 25:36; Psa 49:14; Eze 28:24; Mal 3:18; Th2 1:4-10; Jam 1:11, Jam 1:12; Jam 5:1-7
they pass: Luk 12:59; Psa 50:22; Mat 25:46; Joh 3:36; Th2 1:9; Rev 20:10, Rev 22:11
John Gill
16:26 And besides all this,.... The different circumstances of each, both past and present, which should be observed and considered:
between us and you there is a great gulf fixed; as this may regard the state of the Pharisees after death, it intends not the natural distance between heaven and hell; though there may be an allusion to the notions of the Jews concerning that, who on those words in Eccles 7:14. "God hath set the one over against the other", say (f),
"this is hell and paradise, what space is there between them? an hand's breadth; R. Jochanan says a wall, but the Rabbans say, they are both of them even, so that they may look out of one into another.''
Which passage is cited a little differently (g), thus;
"wherefore did the holy blessed God create hell and paradise? that they might be one against another; what space is there between them? R. Jochanan says, a wall, and R. Acha says an hand's breadth: but the Rabbans say, two fingers.''
And elsewhere it (h) is said,
"know that hell and paradise are near to one another, and one house separates between them; and paradise is on the north east side---and hell on the north west.''
Mahomet seems to have borrowed this notion from them, who says (i),
"between the blessed and the damned, there shall be a vail; and men shall stand on "Al Araf", (the name of the wall or partition, that shall separate paradise from hell,) who shall know every one of them by their mouths.''
But not this natural space, be it what it will, but the immutable decree of God is intended here, which has unalterably fixed the state of the damned, and of the blessed:
so that they which would pass from hence to you cannot, neither can they pass to us that would come from thence; not that those in heaven can desire to go to those in hell; though those in hell, may wish to be in heaven; but the sense is, that by this irrevocable decree of God, the saints in heaven are eternally happy, and the wicked in hell eternally miserable: and this also agrees with the notions of the Jews (k), who represent it impossible: for a man, after he has descended into hell, to come up from thence any more: but as this may regard the Jews state of captivity and affliction, since the destruction of their city and temple, upon, and for their rejection of the Messiah; it may denote the impossibility of Christ's coming again upon the same errand he came on before, to be a Saviour of sinners, and a sacrifice for sin; and of the Jews believing in him, so long as they lie under the spirit of slumber, and are given up to judicial blindness and hardness of heart.
(f) Midrash Kohelet, fol 76. 1. (g) Nishmat Chayim Orat. 1. sect. 12. fol. 31. 1. (h) Raziel, fol. 15. 1. (i) Koran, c. 7. p. 120. (k) Caphtor, fol. 70. 2.
John Wesley
16:26 Beside this there is a great gulf fixed - Reader, to which side of it wilt thou go?
Robert Jamieson, A. R. Fausset and David Brown
16:26 besides all this--independently of this consideration.
a great gulf fixed--By an irrevocable decree there has been placed a vast impassable abyss between the two states, and the occupants of each.
16:2716:27: Եւ ասէ. Արդ աղաչեմ զքեզ հա՛յր, զի արձակեսցես զդա ՚ի տուն հօր իմոյ.
27 Մեծահարուստն ասաց. “Արդ, աղաչում եմ քեզ, հա՛յր, որ Ղազարոսին ուղարկես իմ հօր տունը, -
27 Ան ալ ըսաւ. ‘Ուրեմն կ’աղաչեմ քեզի, հա՛յր, որ զանիկա իմ հօրս տունը ղրկես,
Եւ ասէ. Արդ աղաչեմ զքեզ, հայր, զի արձակեսցես զդա ի տուն հօր իմոյ:

16:27: Եւ ասէ. Արդ աղաչեմ զքեզ հա՛յր, զի արձակեսցես զդա ՚ի տուն հօր իմոյ.
27 Մեծահարուստն ասաց. “Արդ, աղաչում եմ քեզ, հա՛յր, որ Ղազարոսին ուղարկես իմ հօր տունը, -
27 Ան ալ ըսաւ. ‘Ուրեմն կ’աղաչեմ քեզի, հա՛յր, որ զանիկա իմ հօրս տունը ղրկես,
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16:2727: Тогда сказал он: так прошу тебя, отче, пошли его в дом отца моего,
16:27  εἶπεν δέ, ἐρωτῶ σε οὗν, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου,
16:27. εἶπεν (It-had-said) δέ (moreover,"Ἐρωτῶ (I-entreat-unto) σε (to-thee) οὖν, (accordingly,"πάτερ, (Father,"ἵνα (so) πέμψῃς (thou-might-have-dispatched) αὐτὸν (to-it) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) τοῦ (of-the-one) πατρός (of-a-father) μου, (of-me,"
16:27. et ait rogo ergo te pater ut mittas eum in domum patris meiAnd he said: Then, father, I beseech thee that thou wouldst send him to my father's house, for I have five brethren,
27. And he said, I pray thee therefore, father, that thou wouldest send him to my father’s house;
16:27. And he said: ‘Then, father, I beg you to send him to my father’s house, for I have five brothers,
Then he said, I pray thee therefore, father, that thou wouldest send him to my father' s house:

27: Тогда сказал он: так прошу тебя, отче, пошли его в дом отца моего,
16:27  εἶπεν δέ, ἐρωτῶ σε οὗν, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου,
16:27. et ait rogo ergo te pater ut mittas eum in domum patris mei
And he said: Then, father, I beseech thee that thou wouldst send him to my father's house, for I have five brethren,
16:27. And he said: ‘Then, father, I beg you to send him to my father’s house, for I have five brothers,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-31: В этом отделе указывается, что имеется только один путь для того, чтобы избегнуть участи богача, томящегося в аду: это покаяние, изменение праздной, проводимой в одних наслаждениях жизни, и что средствами, какие указаны всем ищущим вразумления, служат закон и пророки: даже возвращение умершего не может принести столько пользы для ведущих такую беспечную жизнь, как эти постоянно имеющиеся средства вразумления. - Пусть он засвидетельствует им - именно расскажет, как я страдаю за то, что не хотел переменить свою беспечную жизнь. - Не поверят. Когда евангелист писал это, его уму могло преподноситься то неверие, с каким иудеи встретили воскрешение Лазаря (Ин XII, 10) и воскресение Самого Христа. Кроме того, Христос и апостолы совершали уже давно воскрешение мертвых, а подействовало ли это на неверующих фарисеев? Конечно, они постарались объяснить эти чудеса какими-либо естественными причинами или же, как действительно они объясняли, помощью темной силы. [Из ответа Авраама богачу можно заключать о ложности учения спиритизма, признающего возможность явлений умерших для убеждения кого-либо в какой-либо высокой истине: у нас есть руководительница в жизни - Св. Церковь, и иных средств нам не нужно...

Некоторые толкователи, помимо прямого смысла, указанного выше, усматривают в этой притче еще смысл аллегорический и пророческий. Богач, по их разумению, во всем своем поведении и судьбе изображает собою иудейство, жившее беспечно в надежде на свои права на Небесное Царство, и потом, по пришествии Христа, внезапно очутившееся за порогом этого царства, а нищий - язычество, которое было отчуждено от общества Израильского и жило в нищете духовной, а потом вдруг было принято в лоно Христовой Церкви. ]
Albert Barnes: Notes on the Bible - 1834
16:27: Five brethren - The number "five" is mentioned merely to preserve the appearance of verisimilitude in the story. It is not to be spiritualized, nor are we to suppose that it has any hidden or inscrutable meaning.
May testify unto them - May bear "witness" to them, or may inform them of what is my situation, and the dreadful consequences of the life that I have led. It is remarkable that he did not ask to go himself. He knew that he could not be released, even for so short a time. His condition was fixed. Yet he had no wish that his friends should suffer, and he supposed that if one went from the dead they would hear him.
Geneva 1599
16:27 (7) Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:
(7) Seeing that we have a most sure rule to live by, laid forth for us in the word of God, men seek rashly and vainly for other revelations.
John Gill
16:27 Then he said, I pray thee therefore father,.... The Cambridge, copy of Beza's, and the Ethiopic version read, "father Abraham"; finding he could have no redress of his misery, nor any relief for himself, he applies for others:
that thou wouldst send him to my father's house; the house of Israel and Jacob, the surviving Jews: and this agrees also with a notion of theirs, that the dead seek for mercy for them (l). The Persic and Ethiopic versions read, "that thou wouldst send Lazarus", &c. whom the one calls Gazarus, and the other Eleazar.
(l) T. Bab. Taanith, fol. 16. 1.
Robert Jamieson, A. R. Fausset and David Brown
16:27 Then he said--now abandoning all hope for himself.
send him to my father's house, &c.--no waking up of good in the heart of the lost, but bitter reproach against God and the old economy, as not warning him sufficiently [TRENCH]. The answer of Abraham is, They are sufficiently warned.
16:2816:28: են իմ անդ եղբա՛րք հինգ, որպէս զի տայցէ նոցա վկայութիւն. զի մի՛ եւ նոքա գայցեն յայս տեղի տանջանաց[1387]։ [1387] Ոմանք. Տացէ նոցա վկայ՛՛... յայսմ տեղի։
28 որտեղ ես հինգ եղբայրներ ունեմ, - որպէսզի նրանց վկայութիւն տայ, որ նրանք էլ չգան տանջանքների այս վայրը”:
28 Քանզի հինգ եղբայր ունիմ, որպէս զի երթայ անոնց վկայութիւն տայ, որ չըլլայ թէ անոնք ալ այս չարչարանքին տեղը գան’։
են իմ անդ եղբարք հինգ, որպէս զի տացէ նոցա վկայութիւն, զի մի՛ եւ նոքա գայցեն յայս տեղի տանջանաց:

16:28: են իմ անդ եղբա՛րք հինգ, որպէս զի տայցէ նոցա վկայութիւն. զի մի՛ եւ նոքա գայցեն յայս տեղի տանջանաց[1387]։
[1387] Ոմանք. Տացէ նոցա վկայ՛՛... յայսմ տեղի։
28 որտեղ ես հինգ եղբայրներ ունեմ, - որպէսզի նրանց վկայութիւն տայ, որ նրանք էլ չգան տանջանքների այս վայրը”:
28 Քանզի հինգ եղբայր ունիմ, որպէս զի երթայ անոնց վկայութիւն տայ, որ չըլլայ թէ անոնք ալ այս չարչարանքին տեղը գան’։
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16:2828: ибо у меня пять братьев; пусть он засвидетельствует им, чтобы и они не пришли в это место мучения.
16:28  ἔχω γὰρ πέντε ἀδελφούς, ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου.
16:28. ἔχω (I-hold) γὰρ (therefore) πέντε (to-five) ἀδελφούς , ( to-brethrened ,"ὅπως (unto-which-whither) διαμαρτύρηται ( it-might-witness-through ) αὐτοῖς, (unto-them,"ἵνα (so) μὴ (lest) καὶ (and) αὐτοὶ (them) ἔλθωσιν (they-might-have-had-came) εἰς (into) τὸν (to-the-one) τόπον (to-an-occasion) τοῦτον (to-the-one-this) τῆς (of-the-one) βασάνου. (of-an-abradant)
16:28. habeo enim quinque fratres ut testetur illis ne et ipsi veniant in locum hunc tormentorumThat he may testify unto them, lest they also come into this place of torments.
28. for I have five brethren; that he may testify unto them, lest they also come into this place of torment.
16:28. so that he may testify to them, lest they also come into this place of torments.’
For I have five brethren; that he may testify unto them, lest they also come into this place of torment:

28: ибо у меня пять братьев; пусть он засвидетельствует им, чтобы и они не пришли в это место мучения.
16:28  ἔχω γὰρ πέντε ἀδελφούς, ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου.
16:28. habeo enim quinque fratres ut testetur illis ne et ipsi veniant in locum hunc tormentorum
That he may testify unto them, lest they also come into this place of torments.
16:28. so that he may testify to them, lest they also come into this place of torments.’
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:28: lest: Psa 49:12, Psa 49:13
John Gill
16:28 For I have five brethren,.... Meaning his brethren and countrymen, according to the flesh; who when he was alive, stood in such a relation to him; said to be "five", in allusion it may be to the children of Israel coming out of Egypt, "by fives", or five in a rank, Ex 13:18 as a learned man (m) conjectures, to whom I am beholden for several hints, in the explanation of this parable; and certain it is, that these five brethren were Jews, since they had the writings of Moses and the prophets with them, Lk 16:29. Wherefore I shall venture to propose another conjecture, though it may be liable to exception, as all conjectures usually are: it is plain that there were "six" brethren in all; let it be observed then, that the Jewish nation were usually divided into "three" parts, "priests, Levites, and Israelites"; of these three the great sanhedrim usually consisted (n); and these read the law every sabbath day; first a priest, then a Levite, and then "five Israelites" (o); (let that number also be remarked;) now these were again divided into "three" sects, "Pharisees, Sadducees", and "Essenes". The former of these are represented in this parable; this I only propose, I lay no stress on it: it may be, that the twice five, or ten tribes of Israel, which were not known where they were, nor are they to this day, may be designed by a "synechdoche", of a part for the whole; whose return the Jews are yet expecting, and for whose welfare they are greatly concerned.
That he may testify unto them: that is, preach unto them, as the word is used in Acts 2:40. Christ, when here on earth, did testify to that people of their sins, showed them the heinousness of them, inveighed against them, and reproved for them; and of their righteousness, and showed the hypocrisy, deficiency, and insufficiency of it to justify them; of himself as the Messiah; of truth in general; and of their ruin, temporal and eternal; but he had now finished his testimony, and which, though faithful, was not heard nor received by them; the reason of this request is,
lest they also come into this place of torment; as hell is, and which these brethren of his, he left behind, were deserving of, and in danger of coming into; and his concern for them did not arise from any regard to Christ, and the enlargement of his interest; nor from any love to his testimony, the Gospel; nor from any real notion or desire of converting grace for his brethren; nor from true love to them; but from a selfish principle, lest his own torments should be aggravated by their coming: this, as it may regard the Jews in their affliction, and if the ten tribes should be meant by the five brethren, may design the very passionate concern the Jews had, and still have for them, who yet, to this day, hope for the return of them; see Manasseh ben Israel's book, called, "Spes Israelis".
(m) Teelmannus. (n) Maimon Hilchot Sanhedrin, c. 2. sect. 2. (o) Ib. Hilchot Tephilla, c. 12. sect. 16.
John Wesley
16:28 Lest they also come into this place - He might justly fear lest their reproaches should add to his own torment.
16:2916:29: Եւ ասէ Աբրահամ. Ունին զՄովսէ՛ս եւ զմարգարէսն, նոցա լուիցեն[1388]։ [1388] Ոմանք. Եւ զմարգարէս։
29 Եւ Աբրահամն ասաց. “Նրանք ունեն Մովսէս եւ մարգարէներ, թող նրա՛նց լսեն”:
29 Աբրահամ ըսաւ անոր. ‘Անոնք Մովսէսն ու մարգարէները ունին, թող անոնց մտիկ ընեն’։
Եւ ասէ Աբրահամ. Ունին զՄովսէս եւ զմարգարէսն, նոցա լուիցեն:

16:29: Եւ ասէ Աբրահամ. Ունին զՄովսէ՛ս եւ զմարգարէսն, նոցա լուիցեն[1388]։
[1388] Ոմանք. Եւ զմարգարէս։
29 Եւ Աբրահամն ասաց. “Նրանք ունեն Մովսէս եւ մարգարէներ, թող նրա՛նց լսեն”:
29 Աբրահամ ըսաւ անոր. ‘Անոնք Մովսէսն ու մարգարէները ունին, թող անոնց մտիկ ընեն’։
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16:2929: Авраам сказал ему: у них есть Моисей и пророки; пусть слушают их.
16:29  λέγει δὲ ἀβραάμ, ἔχουσι μωϊσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν.
16:29. λέγει (It-fortheth) δὲ (moreover,"Ἀβραάμ (an-Abraam,"Ἔχουσι (They-hold) Μωυσέα (to-a-Mouseus) καὶ (and) τοὺς (to-the-ones) προφήτας: (to-declarers-before) ἀκουσάτωσαν (they-should-have-heard) αὐτῶν. (of-them)
16:29. et ait illi Abraham habent Mosen et prophetas audiant illosAnd Abraham said to him: They have Moses and the prophets. Let them hear them.
29. But Abraham saith, They have Moses and the prophets; let them hear them.
16:29. And Abraham said to him: ‘They have Moses and the prophets. Let them listen to them.’
Abraham saith unto him, They have Moses and the prophets; let them hear them:

29: Авраам сказал ему: у них есть Моисей и пророки; пусть слушают их.
16:29  λέγει δὲ ἀβραάμ, ἔχουσι μωϊσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν.
16:29. et ait illi Abraham habent Mosen et prophetas audiant illos
And Abraham said to him: They have Moses and the prophets. Let them hear them.
16:29. And Abraham said to him: ‘They have Moses and the prophets. Let them listen to them.’
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
16:29: They have Moses and the prophets - This plainly supposes they were all Jewish believers: they had these writings in their hands, but they did not permit them to influence their lives.
Albert Barnes: Notes on the Bible - 1834
16:29: They have Moses - The writings of Moses. The first five books of the Bible.
The prophets - The remainder of the Old Testament. What the prophets had written.
Hear them - Hear them speak in the Scriptures. Read them, or hear them read in the synagogues, and attend to what they have delivered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:29: have: Luk 16:16; Isa 8:20, Isa 34:16; Mal 4:2-4; Joh 5:39-45; Act 15:21, Act 17:11, Act 17:12; Ti2 3:15-17; Pe2 1:19-21
John Gill
16:29 Abraham said unto him..... In reply to this his request:
they have Moses and the prophets; that is, their writings; which shows this man, and his five brethren, to be Jews; for to them were the oracles of God committed; and these had the writings of Moses and the prophets read to them every sabbath day; and is true, whether the contemporaries and immediate successors of the Pharisees are meant, or the ten tribes: and also shows, that one view of the parable, is to establish the authority of these writings; see Lk 16:16 and that it is a peculiar privilege to have them; and that they ought to be attended to and regarded;
let them hear them; for they testified concerning Christ, and concerning the sins of the Jews, and the calamities, both temporal and eternal, that should come upon them; and which, testimony was sufficient to leave them without excuse: and indeed, the word of God, read, explained, and heard, is the ordinary means of conversion, or of bringing men to faith and repentance.
16:3016:30: Եւ նա՛ ասէ. Ո՛չ՝ հա՛յր Աբրահամ, բայց թէ ՚ի մեռելոց ոք երթիցէ առ նոսա, եւ ապաշխարիցեն[1389]։ [1389] Ոմանք. Բայց եթէ ՚ի մե՛՛... եւ ապաշխարեսցեն։
30 Եւ նա ասաց. “Ո՛չ, հա՛յր Աբրահամ. բայց եթէ մեռելներից մէկը նրանց մօտ գնայ, նրանք կ’ապաշխարեն”:
30 Ան ալ ըսաւ. ‘Ո՛չ, հա՛յր Աբրահամ, հապա եթէ մեռելներէն մէկը անոնց երթայ, պիտի ապաշխարեն’։
Եւ նա ասէ. Ոչ, հայր Աբրահամ, բայց եթէ ի մեռելոց ոք երթիցէ առ նոսա, եւ ապաշխարեսցեն:

16:30: Եւ նա՛ ասէ. Ո՛չ՝ հա՛յր Աբրահամ, բայց թէ ՚ի մեռելոց ոք երթիցէ առ նոսա, եւ ապաշխարիցեն[1389]։
[1389] Ոմանք. Բայց եթէ ՚ի մե՛՛... եւ ապաշխարեսցեն։
30 Եւ նա ասաց. “Ո՛չ, հա՛յր Աբրահամ. բայց եթէ մեռելներից մէկը նրանց մօտ գնայ, նրանք կ’ապաշխարեն”:
30 Ան ալ ըսաւ. ‘Ո՛չ, հա՛յր Աբրահամ, հապա եթէ մեռելներէն մէկը անոնց երթայ, պիտի ապաշխարեն’։
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16:3030: Он же сказал: нет, отче Аврааме, но если кто из мертвых придет к ним, покаются.
16:30  ὁ δὲ εἶπεν, οὐχί, πάτερ ἀβραάμ, ἀλλ᾽ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν.
16:30. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Οὐχί, (Unto-not,"πάτερ (Father) Ἀβραάμ, (Abraam,"ἀλλ' (other) ἐάν (if-ever) τις (a-one) ἀπὸ (off) νεκρῶν ( of-en-deaded ) πορευθῇ (it-might-have-been-traversed-of) πρὸς (toward) αὐτοὺς (to-them) μετανοήσουσιν. (they-shall-consider-with-unto)
16:30. at ille dixit non pater Abraham sed si quis ex mortuis ierit ad eos paenitentiam agentBut he said: No, father Abraham: but if one went to them from the dead, they will do penance.
30. And he said, Nay, father Abraham: but if one go to them from the dead, they will repent.
16:30. So he said: ‘No, father Abraham. But if someone were to go to them from the dead, they would repent.’
And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent:

30: Он же сказал: нет, отче Аврааме, но если кто из мертвых придет к ним, покаются.
16:30  ὁ δὲ εἶπεν, οὐχί, πάτερ ἀβραάμ, ἀλλ᾽ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν.
16:30. at ille dixit non pater Abraham sed si quis ex mortuis ierit ad eos paenitentiam agent
But he said: No, father Abraham: but if one went to them from the dead, they will do penance.
16:30. So he said: ‘No, father Abraham. But if someone were to go to them from the dead, they would repent.’
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
16:30: If one went to them from the dead, etc. - Many are desirous to see an inhabitant of the other world, and converse with him, in order to know what passes there. Make way! Here is a damned soul, which Jesus Christ has evoked from the hell of fire! Hear him! Hear him tell of his torments! Hear him utter his regrets! "But we cannot see him." No: God has, in his mercy, spared you for the present this punishment. How could you bear the sight of this damned spirit? Your very nature would fail at the appearance. Jesus keeps him as it were behind the curtain, and holds a conversation with him in your hearing, which you have neither faith nor courage sufficient to hold with him yourselves.
Albert Barnes: Notes on the Bible - 1834
16:30: Nay - No. They will not hear Moses and the prophets. They have heard them so long in vain, that there is no prospect now that they will attend to the message; but if one should go to them directly from the eternal world they would hear him. The novelty of the message would attract their attention, and they would listen to what he would say.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:30: repent: Luk 13:3, Luk 13:5; Rev 16:9-11
John Gill
16:30 And he said, nay, father Abraham,.... He contradicts his father Abraham, or at least desires it might not be so; this way he suggests, was not so right, and would not succeed; for he knew his brethren were a rebellious, and stiffnecked people, and would not hear Moses and the prophets, notwithstanding all their outward boast of them, and pretensions of regard to them:
but if one went unto them from the dead, they will repent; but alas! repentance is not of man's will, but a gift of God's grace; nor could these men repent, because in a judicial way their eyes were shut, their ears were stopped, and their hearts were hardened; and though Christ came in person to them, and preached, as never man did, with power and authority, and confirmed his doctrine with miracles, yet they repented not, nor did they when he arose from the dead.
Robert Jamieson, A. R. Fausset and David Brown
16:30 Nay--giving the lie to Abraham.
but if one went unto them from the dead, they will repent--a principle of awful magnitude and importance. The greatest miracle will have no effect on those who are determined not to believe. A real Lazarus soon "rose from the dead," but the sight of him by crowds of people, inclined thereby to Christ, only crowned the unbelief and hastened the murderous plots of the Pharisees against the Lord of glory; nor has His own resurrection, far more overpowering, yet won over that "crooked and perverse nation."
16:3116:31: Եւ ասէ ցնա. Եթէ Մովսիսի եւ մարգարէիցն ո՛չ լսեն, եւ ո՛չ թէ ՚ի մեռելոց ոք յառնիցէ՝ հաւանեսցին[1390]։[1390] Ոմանք. Ոչ լուիցեն... ոք յառնիցէ՝ հաւատասցեն։
31 Եւ Աբրահամը նրան ասաց. “Եթէ Մովսէսին եւ մարգարէներին չեն լսում, մեռելներից մէկն էլ եթէ յարութիւն առնի, չպիտի համոզուեն”»:
31 Աբրահամ ըսաւ անոր. ‘Եթէ Մովսէսին ու մարգարէներուն մտիկ չեն ըներ, ուրեմն մեռելներէն մէկը յարութիւն առնելու ալ ըլլայ, պիտի չհամոզուին’»։
Եւ ասէ ցնա. Եթէ Մովսիսի եւ մարգարէիցն ոչ լսեն, եւ ոչ եթէ ի մեռելոց ոք յառնիցէ, հաւանեսցին:

16:31: Եւ ասէ ցնա. Եթէ Մովսիսի եւ մարգարէիցն ո՛չ լսեն, եւ ո՛չ թէ ՚ի մեռելոց ոք յառնիցէ՝ հաւանեսցին[1390]։
[1390] Ոմանք. Ոչ լուիցեն... ոք յառնիցէ՝ հաւատասցեն։
31 Եւ Աբրահամը նրան ասաց. “Եթէ Մովսէսին եւ մարգարէներին չեն լսում, մեռելներից մէկն էլ եթէ յարութիւն առնի, չպիտի համոզուեն”»:
31 Աբրահամ ըսաւ անոր. ‘Եթէ Մովսէսին ու մարգարէներուն մտիկ չեն ըներ, ուրեմն մեռելներէն մէկը յարութիւն առնելու ալ ըլլայ, պիտի չհամոզուին’»։
zohrab-1805▾ eastern-1994▾ western am▾
16:3131: Тогда [Авраам] сказал ему: если Моисея и пророков не слушают, то если бы кто и из мертвых воскрес, не поверят.
16:31  εἶπεν δὲ αὐτῶ, εἰ μωϊσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδ᾽ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται.
16:31. εἶπεν (It-had-said) δὲ (moreover) αὐτῷ (unto-it,"Εἰ (If) Μωυσέως (of-a-Mouseus) καὶ (and) τῶν (of-the-ones) προφητῶν (of-declarers-before) οὐκ (not) ἀκούουσιν, (they-heareth,"οὐδ' (not-moreover) ἐάν (if-ever) τις (a-one) ἐκ (out) νεκρῶν ( of-en-deaded ) ἀναστῇ (it-might-have-had-stood-up) πεισθήσονται. (they-shall-be-conduced)
16:31. ait autem illi si Mosen et prophetas non audiunt neque si quis ex mortuis resurrexerit credentAnd he said to him: If they hear not Moses and the prophets, neither will they believe, if one rise again from the dead.
31. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, if one rise from the dead.
16:31. But he said to him: ‘If they will not listen to Moses and the prophets, neither will they believe even if someone has resurrected from the dead.’ ”
And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead:

31: Тогда [Авраам] сказал ему: если Моисея и пророков не слушают, то если бы кто и из мертвых воскрес, не поверят.
16:31  εἶπεν δὲ αὐτῶ, εἰ μωϊσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδ᾽ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται.
16:31. ait autem illi si Mosen et prophetas non audiunt neque si quis ex mortuis resurrexerit credent
And he said to him: If they hear not Moses and the prophets, neither will they believe, if one rise again from the dead.
16:31. But he said to him: ‘If they will not listen to Moses and the prophets, neither will they believe even if someone has resurrected from the dead.’ ”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:31: If they hear not Moses, etc. - This answer of Abraham contains two remarkable propositions.
1. That the sacred writings contain such proofs of a Divine origin, that though all the dead were to arise, to convince an unbeliever of the truths therein declared, the conviction could not be greater, nor the proof more evident, of the divinity and truth of these sacred records, than that which themselves afford.
2. That to escape eternal perdition, and get at last into eternal glory, a man is to receive the testimonies of God, and to walk according to their dictates.
And these two things show the sufficiency and perfection of the sacred writings. What influence could the personal appearance of a spirit have on an unbelieving and corrupted heart? None, except to terrify it for the moment, and afterwards to leave it ten thousand reasons for uncertainty and doubt. Christ caused this to be exemplified, in the most literal manner, by raising Lazarus from the dead. And did this convince the unbelieving Jews? No. They were so much the more enraged; and from that moment conspired both the death of Lazarus and of Christ! Faith is satisfied with such proofs as God is pleased to afford! Infidelity never has enow. See a Sermon on this subject, by the author of this work.
To make the parable of the unjust steward still more profitable, let every man consider: -
1. That God is his master, and the author of all the good he enjoys, whether it be spiritual or temporal.
2. That every man is only a steward, not a proprietor of those things.
3. That all must give an account to God, how they have used or abused the blessings with which they have been entrusted.
4. That the goods which God has entrusted to our care are goods of body and soul: goods of nature and grace: of birth and education: His word, Spirit, and ordinances: goods of life, health, genius, strength, dignity, riches; and even poverty itself is often a blessing from the hand of God.
5. That all these may be improved to God's honor, our good, and our neighbor's edification and comfort.
6. That the time is coming in which we shall be called to an account before God, concerning the use we have made of the good things with which he has entrusted us.
7. That we may, even now, be accused before our Maker, of the awful crime of wasting our Lord's substance.
8. That if this crime can be proved against us, we are in immediate danger of being deprived of all the blessings which we have thus abused, and of being separated from God and the glory of his power for ever.
9. That on hearing of the danger to which we are exposed, though we cannot dig to purchase salvation, yet we must beg, incessantly beg, at the throne of grace for mercy to pardon all that is past.
10. That not a moment is to be lost: the arrest of death may have gone out against us; and this very night-hour-minute, our souls may be required of us. Let us therefore learn wisdom from the prudent despatch which a worldly-minded man would use to retrieve his ruinous circumstances; and watch and pray, and use the little spark of the Divine light which yet remains, but which is ready to die, that we may escape the gulf of perdition, and obtain some humble place in the heaven of glory. Our wants are pressing; God calls loudly; and eternity is at hand!
Albert Barnes: Notes on the Bible - 1834
16:31: Be persuaded - Be convinced of the truth; of the danger and folly of their way; of the certainty of their suffering hereafter, and be induced to turn from sin to holiness, and from Satan unto God.
From this impressive and instructive parable we may learn:
1. That the souls of people do not die with their bodies.
2. That the soul is "conscious" after death; that it does not "sleep," as some have supposed, until the morning of the resurrection.
3. That the righteous are taken to a place of happiness immediately at death, and the wicked consigned at once to misery.
4. That wealth does not secure from death.
"How vain are riches to secure
Their haughty owners from the grave!"
The rich, the beautiful, the happy, as well as the poor, go down to the grave. All their pomp and apparel, all their honors, their palaces, and their gold cannot save them. Death can as easily find his way into the splendid mansions of the rich as into the cottages of the poor; and the rich shall turn to the same corruption, and soon, like the poor, be undistinguished from common dust and be unknown.
5. We should not envy the condition of the rich.
"On slippery rocks I see them stand,
And fiery billows rollI below.
"Now let them boast how tall they rise,
I'll never envy them again;
There they may stand with haughty eyes,
Till they plunge deep in endless pain.
"Their fancied joys how fast they flee!
Like dreams, as fleeting and as vain;
Their songs of softest harmony.
Are but a prelude to their pain."
6. We should strive for a better inheritance than can be possessed in this life.
"Now I esteem their mirth and wine.
Too dear to purchase with my blood:
Lord, 'tis enough that thou art mine -
My life, my portion, and my God."
7. The sufferings of the wicked in hell will be indescribably great. Think what is represented by "torment;" by burning flame; by insupportable thirst; by that state where a single "drop" of water would afford relief. Remember that "all this" is but a representation of the pains of the damned, and that this will have no intermission day or night, but will continue from year to year, and age to age, without any end, and you have a faint view of the sufferings of those who are in hell.
8. There is a place of sufferings beyond the grave a hell. If there is not, then this parable has no meaning. It is impossible to make "anything" of it unless it be designed to teach that.
9. There will never be any escape from those gloomy regions. There is a gulf fixed - "fixed," not movable. Nor can any of the damned beat a pathway across this gulf to the world of holiness.
10. We see the amazing folly of those who suppose there may be an "end" to the sufferings of the wicked, and who, on that supposition, seem willing to go down to hell to suffer a long time, rather than go at once to heaven. If man were to suffer but a thousand years, or even "one" year, why should he be so foolish as to choose that suffering rather than go at once to heaven, and be happy at once when he dies?
11. God gives us sufficient warning to prepare for death. He has sent his Word, his servants, his Son; he warns us by his Spirit and his providence; by the entreaties of our friends and by the death of sinners; he offers us heaven, and he threatens hell. If all this will not move sinners, what would do it? There is nothing that would.
12. God will give us nothing farther to warn us. No dead man will come to life to tell us of what he has seen. If he did we would not believe him. Religion appeals to man not by ghosts and frightful apparitions. It appeals to their reason, their conscience, their hopes, their fears. It sets life and death soberly before people, and if they "will not" choose the former, they must die. If you will not hear the Son of God and the warnings of the Scriptures, there is nothing which you will or can hear. You will never be persuaded, and will never escape the place of torment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:31: neither: Joh 11:43-53, Joh 12:10, Joh 12:11; Co2 4:3
be persuaded: Gen 9:27 *marg. Act 19:8, Act 26:28, Act 28:23; Co2 5:11
John Gill
16:31 And he said unto him..... That is, Abraham said unto him, as the Syriac, Persic, and Ethiopic versions express it:
if they hear not Moses and the prophets; as they did not, nor regarded what they said of Christ, but disbelieved both him and them:
neither will they be persuaded: or brought to repent and believe;
though one rose from the dead; as Christ did; whose resurrection, the truth of it they endeavoured to baffle, stifle, and suppress: this was the sign Christ gave them, of the truth of his Messiahship; and yet they repented not of what they had done to him, that they might believe in him; but remained still in their impenitence and infidelity, and so died. This shows the regard that ought to be had to the written word, as read, or preached; and that it is a sad sign of a desperate condition, when men reject divine revelation. Beza's ancient copy adds, "and should go unto them".
John Wesley
16:31 Neither will they be persuaded - Truly to repent: for this implies an entire change of heart: but a thousand apparitions cannot, effect this. God only can, applying his word.