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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, we have our Lord Jesus, as the great Prophet teaching, as the great Physician healing, and as the great Shepherd of the sheep feeding; as the Father of spirits instructing them; as the Conqueror of Satan dispossessing him; and as concerned for the bodies of his people, providing for them. Here is, I. Christ's discourse with the scribes and Pharisees about human traditions and injunctions, ver. 1-9. II. His discourse with the multitude, and with his disciples, concerning the things that defile a man, ver. 10-20. III. His casting of the devil out of the woman of Canaan's daughter, ver. 21-28. IV. His healing of all that were brought to him, ver. 29-31. V. His feeding of four thousand men, with seven loaves and a few little fishes, ver. 32-39.
Adam Clarke: Commentary on the Bible - 1831
The Pharisees accuse the disciples of eating with unwashed hands, Mat 15:1, Mat 15:2. Our Lord answers, and convicts them of gross hypocrisy, Mat 15:3-9. Teaches the people and the disciples what it is that renders men unclean, Mat 15:10-20. Heals the daughter of a Canaanitish woman, Mat 15:21-28. Heals many diseased people on a mountain of Galilee, Mat 15:29-31. With seven loaves, and a few little fishes, he feeds 4,000 men, besides women and children, Mat 15:32-38. Having dismissed the multitudes, he comes to the coast of Magdala, Mat 15:39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 15:1, Christ reproves the Scribes and Pharisees for transgressing God's commandments through their own traditions; Mat 15:10, teaches how that which goes into the mouth does not defile a man; Mat 15:21, He heals the daughter of the woman of Canaan, Mat 15:29. and other great multitudes; Mat 15:32, and with seven loaves and a few little fishes feeds four thousand men, beside women and children.
15:115:1: Յայնժամ մատեան առ Յիսուս՝ որ յԵրուսաղեմէ փարիսեցիքն եւ դպիրք՝ եւ ասեն.
1 Այն ժամանակ Յիսուսին մօտեցան փարիսեցիներ ու օրէնսգէտներ, որոնք Երուսաղէմից էին, եւ ասացին
15 Այն ատեն Յիսուսի եկան դպիրները, փարիսեցիները, որոնք Երուսաղէմէն էին ու ըսին.
Յայնժամ մատեան առ Յիսուս որ յԵրուսաղեմէ փարիսեցիքն եւ դպիրք, եւ ասեն:

15:1: Յայնժամ մատեան առ Յիսուս՝ որ յԵրուսաղեմէ փարիսեցիքն եւ դպիրք՝ եւ ասեն.
1 Այն ժամանակ Յիսուսին մօտեցան փարիսեցիներ ու օրէնսգէտներ, որոնք Երուսաղէմից էին, եւ ասացին
15 Այն ատեն Յիսուսի եկան դպիրները, փարիսեցիները, որոնք Երուսաղէմէն էին ու ըսին.
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15:11: Тогда приходят к Иисусу Иерусалимские книжники и фарисеи и говорят:
15:1  τότε προσέρχονται τῶ ἰησοῦ ἀπὸ ἱεροσολύμων φαρισαῖοι καὶ γραμματεῖς λέγοντες,
15:1. Τότε (To-the-one-which-also) προσέρχονται ( they-cometh-toward ) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) ἀπὸ (off) Ἰεροσολύμων (of-Hierosoluma'," Φαρισαῖοι ( Faris-belonged ) καὶ (and) γραμματεῖς (letterers-of," λέγοντες ( forthing ,"
15:1. tunc accesserunt ad eum ab Hierosolymis scribae et Pharisaei dicentesThen came to him from Jerusalem scribes and Pharisees, saying:
1. Then there come to Jesus from Jerusalem Pharisees and scribes, saying,
15:1. Then the scribes and the Pharisees came to him from Jerusalem, saying:
15:1. Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,
Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying:

1: Тогда приходят к Иисусу Иерусалимские книжники и фарисеи и говорят:
15:1  τότε προσέρχονται τῶ ἰησοῦ ἀπὸ ἱεροσολύμων φαρισαῖοι καὶ γραμματεῖς λέγοντες,
15:1. tunc accesserunt ad eum ab Hierosolymis scribae et Pharisaei dicentes
Then came to him from Jerusalem scribes and Pharisees, saying:
15:1. Then the scribes and the Pharisees came to him from Jerusalem, saying:
15:1. Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк VII:1). Вся эта глава совпадает по изложению с Мк VII:1–37; VIII:1–10. Что это было в Геннисарете, видно из XIV:34, и эта косвенно подтверждается евангелистом Иоанном, который, изложив беседу в Капернауме, говорит, что «после сего Иисус ходил по Галилее» (VII:1). Весьма вероятно, что это было через несколько времени после Пасхи, близкой к событиям насыщения пяти тысяч. Книжники и фарисеи прибыли из Иерусалима, о чем единогласно свидетельствуют Матфей и Марк. Это были люди, более почетные, сравнительно с провинциальными, и отличались сильнейшей ненавистью ко Христу, чем эти последние. Вероятно, эти фарисеи и книжники были отправлены Иерусалимским Синедрионом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying, 2 Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. 3 But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? 4 For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. 5 But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; 6 And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. 7 Ye hypocrites, well did Esaias prophesy of you, saying, 8 This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. 9 But in vain they do worship me, teaching for doctrines the commandments of men.

Evil manners, we say, beget good laws. The intemperate heat of the Jewish teachers for the support of their hierarchy, occasioned many excellent discourses of our Saviour's for the settling of the truth, as here.

I. Here, is the cavil of the scribes and Pharisees at Christ's disciples, for eating with unwashen hands. The scribes and Pharisees were the great men of the Jewish church, men whose gain was godliness, great enemies to the gospel of Christ, but colouring their opposition with a pretence of zeal for the law of Moses, when really nothing was intended but the support of their own tyranny over the consciences of men. They were men of learning and men of business. These scribes and Pharisees here introduced were of Jerusalem, the holy city, the head city, whither the tribes went up, and where were set the thrones of judgment; they should therefore have been better than others, but they were worse. Note, External privileges, if they be not duly improved, commonly swell men up the more with pride and malignity. Jerusalem, which should have been a pure spring, was now become a poisoned sink. How is the faithful city become a harlot!

Now if these great men be the accusers, pray what is the accusation? What articles do they exhibit against the disciples of Christ? Why, truly, the thing laid to their charge, is, nonconformity to the canons of their church (v. 2); Why do thy disciples transgress the tradition of the elders? This charge they make good in a particular instance; They wash not their hands when they eat bread. A very high misdemeanor! It was a sign that Christ's disciples conducted themselves inoffensively, when this was the worst thing they could charge them with.

Observe, 1. What was the tradition of the elders--That people should often wash their hands, and always at meat. This they placed a great deal of religion in, supposing that the meat they touched with unwashen hands would be defiling to them. The Pharisees practiced this themselves, and with a great deal of strictness imposed it upon others, not under civil penalties, but as matter of conscience, and making it a sin against God if they did not do it. Rabbi Joses determined, "that to eat with unwashen hands is as great a sin as adultery." And Rabbi Akiba being kept a close prisoner, having water sent him both to wash his hands with, and to drink with his meat, the greatest part being accidentally shed, he washed his hands with the remainder, though he left himself none to drink, saying he would rather die than transgress the tradition of the elders. Nay, they would not eat meat with one that did not wash before meat. This mighty zeal in so small a matter would appear very strange, if we did not still see it incident to church-oppressors, not only to be fond of practising their own inventions, but to be furious in pressing their own impositions.

2. What was the transgression of this tradition or injunction by the disciples; it seems, they did not wash their hands when they ate bread, which was the more offensive to the Pharisees, because they were men who in other things were strict and conscientious. The custom was innocent enough, and had a decency in its civil use. We read of the water for purifying at the marriage where Christ was present (John ii. 6), though Christ turned it into wine, and so put an end to that use of it. But when it came to be practised and imposed as a religious rite and ceremony, and such a stress laid upon it, the disciples, though weak in knowledge, yet were so well taught as not to comply with it, or observe it; no not when the scribes and Pharisees had their eye upon them. They had already learned St. Paul's lesson, All things are lawful for me; no doubt, it is lawful to wash before meat; but I will not be brought under the power of any; especially not those who said to their souls, Bow down, that we may go over. 1 Cor. vi. 12.

3. What was the complaint of the scribes and Pharisees against them. They quarrel with Christ about it, supposing that he allowed them in it, as he did, no doubt, by his own example; "Why do thy disciples transgress the canons of the church? And why dost thou suffer them to do it?" It was well that the complaint was made to Christ; for the disciples themselves, though they knew their duty in this case, were perhaps not so well able to give a reason for what they did as were to be wished.

II. Here is Christ's answer to this cavil, and his justification of the disciples in that which was charged upon them as a transgression. Note, While we stand fast in the liberty wherewith Christ has made us free, he will be sure to bear us out in it.

Two ways Christ replies upon them;

1. By way of recrimination, v. 3-6. They were spying motes in the eyes of his disciples, but Christ shows them a beam in their own. But that which he charges upon them is not barely a recrimination, for it will be no vindication of ourselves to condemn our reprovers; but it is such a censure of their tradition (and the authority of that was what they built their charge upon) as makes not only a non-compliance lawful, but an opposition a duty. That human authority must never be submitted to, which sets up in competition with divine authority.

(1.) The charge in general is, You transgress the commandment of God by your tradition. They called it the tradition of the elders, laying stress upon the antiquity of the usage, and the authority of them that imposed it, as the church of Rome does upon fathers and councils; but Christ calls it their tradition. Note, Illegal impositions will be laid to the charge of those who support and maintain them, and keep them up, as well of those who first invented and enjoined them; Mic. iv. 16. You transgress the commandment of God. Note, Those who are most zealous of their own impositions, are commonly most careless of God's commands; which is a good reason why Christ's disciples should stand upon their guard against such impositions, lest, though at first they seem only to infringe the liberty of Christians, they come at length to confront the authority of Christ. Though the Pharisees, in this command of washing before meat, did not entrench upon any command of God; yet, because in other instances they did, he justifies his disciples' disobedience to this.

(2.) The proof of this charge is in particular instance, that of their transgressing the fifth commandment.

[1.] Let us see what the command of God is (v. 4), what the precept, and what the sanction of the law is.

The precept is, Honour thy father and thy mother; this is enjoined by the common Father of mankind, and by paying respect to them whom Providence has made the instruments of our being, we give honour to him who is the Author of it, who has thereby, as to us, put some of his image upon them. The whole of children's duty to their parents is included in this of honouring them, which is the spring and foundation of all the rest, If I be a father, where is my honour? Our Saviour here supposes it to mean the duty of children's maintaining their parents, and ministering to their wants, if there be occasion, and being every way serviceable to their comfort. Honour widows, that is, maintain them, 1 Tim. v. 3.

The sanction of this law in the fifth commandment, is, a promise, that thy days may be long; but our Saviour waives that, lest any should thence infer it to be only a thing commendable and profitable, and insists upon the penalty annexed to the breach of this commandment in another scripture, which denotes the duty to be highly and indispensably necessary; He that curseth father or mother, let him die the death: this law we have, Exod. xxi. 17. The sin of cursing parents is here opposed to the duty of honouring them. Those who speak ill of their parents, or wish ill to them, who mock at them, or give them taunting and opprobrious language, break this law. If to call a brother Raca be so penal, what is it to call a father so? By our Saviour's application of this law, it appears, that denying service or relief to parents is included in cursing them. Though the language be respectful enough, and nothing abusive in it, yet what will that avail, if the deeds be not agreeable? it is but like him that said, I go, Sir, and went not, ch. xxi. 30.

[2.] Let us see what was the contradiction which the tradition of the elders gave to this command. It was not direct and downright, but implicit; their casuists gave them such rules as furnished them with an easy evasion from the obligation of this command, v. 5, 6. You hear what God saith, but ye say so and so. Note, That which men say, even great men, and learned men, and men in authority, must be examined by that which God saith; and if it be found either contrary or inconsistent, it may and must be rejected, Acts iv. 19. Observe,

First, What their tradition was; That a man could not in any case bestow his worldly estate better than to give it to the priests, and devote it to the service of the temple: and that when any thing was so devoted, it was not only unlawful to alienate it, but all other obligations, though ever so just and sacred, were thereby superseded, and a man was thereby discharged from them. And this proceeded partly from their ceremoniousness, and the superstitious regard they had to the temple, and partly from their covetousness, and love of money: for what was given to the temple they were gainers by. The former was, in pretence, the latter was, in truth, at the bottom of this tradition.

Secondly, How they allowed the application of this to the case of children. When their parents' necessities called for their assistance, they pleaded, that all they could spare from themselves and their children, they had devoted to the treasury of the temple; It is a gift, by whatsoever thou mightest be profited by me, and therefore their parents must expect nothing from them; suggesting withal, that the spiritual advantage of what was so devoted, would redound to the parents, who must live upon that air. This, they taught, was a good and valid plea, and many undutiful, unnatural children made use of it, and they justified them in it, and said, He shall be free; so we supply the sense. Some go further, and supply it thus, "He doth well, his days shall be long in the land, and he shall be looked upon as having duly observed the fifth commandment." The pretence of religion would make his refusal to provide for his parents not only passable but plausible. But the absurdity and impiety of this tradition were very evident: for revealed religion was intended to improve, not to overthrow, natural religion; one of the fundamental laws of which is this of honouring our parents; and had they known what that meant, I will have justice, and mercy, and not sacrifice, they had not thus made the most arbitrary rituals destructive of the most necessary morals. This was making the command of God of no effect. Note, Whatever leads to, or countenances, disobedience, does, in effect, make void the command; and they that take upon them to dispense with God's law, do, in Christ's account, repeal and disannul it. To break the law is bad, but to teach men so, as the scribes and Pharisees did, is much worse, ch. v. 19. To what purpose is the command given, if it be not obeyed? The rule is, as to us, of none effect, if we be not ruled by it. It is time for thee, Lord, to work; high time for the great Reformer, the great Refiner, to appear; for they have made void thy law (Ps. cxix. 126); not only sinned against the commandment, but, as far as in them lay, sinned away the commandment. But, thanks be to God, in spite of them and all their traditions, the command stands in full force, power, and virtue.

2. The other part of Christ's answer is by way of reprehension; and that which he here charges them with, is hypocrisy; Ye hypocrites, v. 7. Note, It is the prerogative of him who searcheth the heart, and knows what is in man, to pronounce who are hypocrites. The eye of man can perceive open profaneness, but it is only the eye of Christ that can discern hypocrisy, Luke xvi. 15. And as it is a sin which his eye discovers, so it is a sin which of all others his soul hates.

Now Christ fetches his reproof from Isa. xxix. 13. Well did Esaias prophesy of you. Isaiah spoke it of the men of that generation to which he prophesied, yet Christ applies it to these scribes and Pharisees. Note, The reproofs of sin and sinners, which we find in scripture, were designed to reach the like persons and practices to the end of the world; for they are not of private interpretation, 2 Pet. i. 20. The sinners of the latter days are prophesied of, 1 Tim. iv. 1; 2 Tim. iii. 1; 2 Pet. iii. 3. Threatenings directed against others, belong to us, if we be guilty of the same sins. Isaiah prophesied not of them only, but of all other hypocrites, against whom that word of his is still levelled, and stands in force. The prophecies of scripture are every day in the fulfilling.

This prophecy exactly deciphers a hypocritical nation, Isa. ix. 17; x. 6. Here is,

(1.) The description of hypocrites, in two things.

[1.] In their own performances of religious worship, v. 8, when they draw nigh to God with their mouth, and honour him with their lips, their heart is far from him. Observe,

First, How far a hypocrite goes; he draws nigh to God, and honours him; he is, in profession, a worshipper of God. The Pharisee went up to the temple, to pray; he does not stand at that distance which those are at, who live without God in the world, but has a name among the people near unto him. They honour him; that is, they take on them to honour God, they join with those that do so. Some honour God has even from the services of hypocrites, as they help to keep up the face and form of godliness in the world, whence God fetches honour to himself, though they intend it not to him. When God's enemies submit themselves but feignedly, when they lie unto him, so the word is (Ps. lxvi. 3), it redounds to his honour, and he gets himself a name.

Secondly, Where he rests and takes up; this is done gut with his mouth and with his lips. It is piety but from the teeth outwards; he shows much love, and that is all, there is in his heart no true love; they make their voices to be heard (Isa. lviii. 4), mention the name of the Lord, Isa. xlviii. 1. Hypocrites are those that only make a lip-labour of religion and religious worship. In word and tongue, the worst hypocrites may do as well as the best saints, and speak as fair with Jacob's voice.

Thirdly, What that is wherein he comes short; it is in the main matter; Their heart is far from me, habitually alienated and estranged (Eph. iv. 18), actually wandering and dwelling upon something else; no serious thoughts of God, no pious affections toward him, no concern about the soul and eternity, no thoughts agreeable to the service. God is near in their mouth, but far from their reins, Jer. xii. 2; Ezek. xxxiii. 31. The heart, with the fool's eyes, is in the ends of the earth. It is a silly dove that is without a heart, and so it is a silly duty, Hos. vii. 11. A hypocrite says one thing, but thinks another. The great thing that God looks at and requires is the heart (Prov. xxiii. 26); if that be far from him, it is not a reasonable service and therefore not an acceptable one; it is the sacrifice of fools, Eccl. v. 1.

[2.] In their prescriptions to others. This is an instance of their hypocrisy, that they teach for doctrines the commandments of men. The Jews then, as the papists since, paid the same respect to oral tradition that they did to the word of God, receiving it pari pietatis affectu ac reverentiâ--with the same pious affection and reverence. Conc. Trident. Sess. 4. Decr. 1. When men's inventions are tacked to God's institutions, and imposed accordingly, this is hypocrisy, a mere human religion. The commandments of men are properly conversant about the things of men, but God will have his own work done by his own rules, and accepts not that which he did not himself appoint. That only cones to him, that comes from him.

(2.) The doom of hypocrites; it is put in a little compass; In vain do they worship me. Their worship does not attain the end for which it was appointed; it will neither please God, nor profit themselves. If it be not in spirit, it is not in truth, and so it is all nothing. That man who only seems to be religious, but is not so, his religion is vain (James i. 26); and if our religion be a vain oblation, a vain religion, how great is that vanity! How sad is it to live in an age of prayers and sermons, and sabbaths and sacraments, in vain, to beat the air in all these; it is so, if the heart be not with God in them. Lip-labour is lost labour, Isa. i. 11. Hypocrites sow the wind and reap the whirlwind; they trust in vanity, and vanity will be their recompence.

Thus Christ justified his disciples in their disobedience to the traditions of the elders; and this the scribes and Pharisees got by their cavilling. We read not of any reply they made; if they were not satisfied, yet they were silenced, and could not resist the power wherewith Christ spake.
Adam Clarke: Commentary on the Bible - 1831
15:1: The scribes and Pharisees - of Jerusalem - Our Lord was now in Galilee, Mat 14:34.
Albert Barnes: Notes on the Bible - 1834
15:1: See also Mar 7:1-9.
Then came to Jesus ... - Mark says that they saw the disciples of Jesus eating with unwashed hands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: came: Mar 7:1-13
scribes: Mat 5:20, Mat 23:2, Mat 23:15-28; Luk 5:30; Act 23:9
which: Luk 5:17, Luk 5:21
Geneva 1599
15:1 (1) Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,
(1) None commonly are more bold condemners of God, then they whom God has appointed keepers of his law.
John Gill
15:1 Then came to Jesus Scribes and Pharisees,.... After he had wrought so many miracles, particularly that of feeding five thousand men; besides women and children, with five loaves and two fishes: the fame of which had reached Jerusalem, and occasioned much talk there about him: the Scribes and Pharisees, who were his inveterate enemies, hearing thereof, came to him, where he was, in Galilee: to know the truth of these things, to converse with him, and to watch, and observe, what he said and did;
which were of Jerusalem, saying. There were Scribes and Pharisees throughout the land, but those of Jerusalem were the chief; they were men of the greatest learning and abilities, and were more expert in their religion and customs: these were either sent by the sanhedrim at Jerusalem, or came of themselves; taking upon them a greater power, and authority of examining, correcting, directing, and advising.
John Wesley
15:1 Mk 7:1.
Robert Jamieson, A. R. Fausset and David Brown
15:1 DISCOURSE ON CEREMONIAL POLLUTION. ( = Mk 7:1, Mk 7:23). (Mat. 15:1-20)
Then came to Jesus scribes and Pharisees, which were of Jerusalem--or "from Jerusalem." Mark (Mk 7:1) says they "came from" it: a deputation probably sent from the capital expressly to watch Him. As He had not come to them at the last Passover, which they had reckoned on, they now come to Him. "And," says Mark (Mk 7:2-3), "when they saw some of His disciples eat bread with defiled, that is to say, with unwashen hands"--hands not ceremonially cleansed by washing--"they found fault. For the Pharisees, and all the Jews, except they wash their hands oft"--literally, "in" or "with the fist"; that is, probably washing the one hand by the use of the other--though some understand it, with our version, in the sense of "diligently," "sedulously"--"eat not, holding the tradition of the elders"; acting religiously according to the custom handed down to them. "And when they come from the market" (Mk 7:4) --"And after market": after any common business, or attending a court of justice, where the Jews, as WEBSTER and WILKINSON remark, after their subjection to the Romans, were especially exposed to intercourse and contact with heathens--"except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups and pots, brazen vessels and tables"--rather, "couches," such as were used at meals, which probably were merely sprinkled for ceremonial purposes. "Then the Pharisees and scribes asked Him,"
saying--as follows:
15:215:2: Ընդէ՞ր աշակերտքն քո անցանեն զաւանդութեամբ ծերոցն. զի ո՛չ լուանան զձեռս յորժամ հա՛ց ուտեն։
2 «Ինչո՞ւ քո աշակերտները նախնիների աւանդութիւնը զանց են անում, քանի որ, երբ հաց են ուտում, ձեռքները չեն լուանում»
2 «Ինչո՞ւ քու աշակերտներդ ծերերուն աւանդութիւնը զանց կ’ընեն, վասն զի ձեռքերնին չեն լուար, երբ հաց կ’ուտեն»։
Ընդէ՞ր աշակերտքն քո անցանեն զաւանդութեամբ ծերոցն. զի ոչ լուանան զձեռս յորժամ հաց ուտեն:

15:2: Ընդէ՞ր աշակերտքն քո անցանեն զաւանդութեամբ ծերոցն. զի ո՛չ լուանան զձեռս յորժամ հա՛ց ուտեն։
2 «Ինչո՞ւ քո աշակերտները նախնիների աւանդութիւնը զանց են անում, քանի որ, երբ հաց են ուտում, ձեռքները չեն լուանում»
2 «Ինչո՞ւ քու աշակերտներդ ծերերուն աւանդութիւնը զանց կ’ընեն, վասն զի ձեռքերնին չեն լուար, երբ հաց կ’ուտեն»։
zohrab-1805▾ eastern-1994▾ western am▾
15:22: зачем ученики Твои преступают предание старцев? ибо не умывают рук своих, когда едят хлеб.
15:2  διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας [αὐτῶν] ὅταν ἄρτον ἐσθίωσιν.
15:2. Διὰ (Through) τί (to-what-one) οἱ (the-ones) μαθηταί (learners) σου (of-thee) παραβαίνουσιν (they-step-beside) τὴν (to-the-one) παράδοσιν (to-a-giving-beside) τῶν (of-the-ones) πρεσβυτέρων ; ( of-more-eldered ?"οὐ (Not) γὰρ (therefore) νίπτονται ( they-wash ) τὰς (to-the-ones) χεῖρας (to-hands) ὅταν (which-also-ever) ἄρτον (to-a-loaf) ἐσθίωσιν. (they-might-eat-belong)
15:2. quare discipuli tui transgrediuntur traditionem seniorum non enim lavant manus suas cum panem manducantWhy do thy disciples transgress the tradition of the ancients? For they wash not their hands when they eat bread.
2. Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.
15:2. “Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.”
15:2. Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.
Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread:

2: зачем ученики Твои преступают предание старцев? ибо не умывают рук своих, когда едят хлеб.
15:2  διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας [αὐτῶν] ὅταν ἄρτον ἐσθίωσιν.
15:2. quare discipuli tui transgrediuntur traditionem seniorum non enim lavant manus suas cum panem manducant
Why do thy disciples transgress the tradition of the ancients? For they wash not their hands when they eat bread.
15:2. “Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.”
15:2. Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 (Мк VII:2–5). В дальнейшем рассказе Матфей отступает от Марка, который приводит подробную справку о том, в чем именно заключались предания иудейских старцев относительно омовения рук и за что книжники и фарисеи обвиняли Спасителя и Его учеников. Показание Марка весьма хорошо подтверждается имеющимися у нас талмудическими сведениями об этих иудейских обрядах. У фарисеев было множество омовений, и соблюдение их доходило до крайней мелочности. Различались, напр., разные сорты воды, имевшие разную очистительную силу, числом до шести, причем было точно определено, какая вода годится для тех или иных омовений. Особенно обстоятельны были определения об омовении рук. Говоря об омовениях рук, евангелисты, и особенно Марк, обнаруживают весьма близкое знакомство с тогдашними обычаями иудеев, изложенными преимущественно в небольшом талмудическом трактате об омовении рук «Ядаим». Омовения рук, как показывает Эдершейм (The Life of Jesus the Messiah, II, 9 и сл.), преимущественно на основании этого трактата, не были законным установлением, а «преданием старцев». Иудеи так строго соблюдали обряд омовения рук, что раввин Акиба, будучи посажен в тюрьму и имея воды в количестве, едва достаточном для поддержания жизни, предпочел умереть от жажды, чем есть неумытыми руками. За несоблюдение омовения перед обедом, считавшегося установлением Соломона, полагалось малое отлучение (нидда). Фарисеи и книжники обвиняют учеников, а не Самого Спасителя, подобно тому, как они сделали это при срывании колосьев.
Adam Clarke: Commentary on the Bible - 1831
15:2: Elders - Rulers and magistrates among the Jews. For they wash not their hands - What frivolous nonsense! These Pharisees had nothing which their malice could fasten on in the conduct or doctrine of our blessed Lord and his disciples, and therefore they must dispute about washing of hands! All sorts of Pharisees are troublesome people in religious society; and the reason is, they take more pleasure in blaming others than in amending themselves.
The tradition of the elders - The word παραδοσις, tradition, has occupied a most distinguished place, both in the Jewish and Christian Church. Man is ever fond of mending the work of his Maker; and hence he has been led to put his finishing hand even to Divine revelation! This supplementary matter has been called παραδοσις, from παραδιδομαι, to deliver from hand to hand - to transmit; and hence the Latin term, tradition, from trado, to deliver, especially from one to another; - to hand down. Among the Jews Tradition signifies what is also called the oral law, which they distinguish from the written law: this last contains the Mosaic precepts, as found in the Pentateuch: the former, the traditions of the elders, i.e. traditions, or doctrines, that had been successively handed down from Moses through every generation, but not committed to writing. The Jews feign that, when God gave Moses the written law, he gave him also the oral law, which is the interpretation of the former. This law, Moses at first delivered to Aaron then to his sons Eleazar and Ithamar; and, after these to the seventy-two elders, who were six of the most eminent men chosen out of each of the twelve tribes. These seventy-two, with Moses and Aaron, delivered it again to all the heads of the people, and afterwards to the congregation at large. They say also that, before Moses died, he delivered this oral law, or system of traditions, to Joshua, and Joshua to the Elders which succeeded him, They to the Prophets, and the Prophets to each other, till it came to Jeremiah, who delivered it to Baruch his scribe, who repeated it to Ezra, who delivered it to the men of the great synagogue, the last of whom was Simon the Just. By Simon the Just it was delivered to Antigonus of Socho; by him to Jose the son of Jochanan; by him to Jose, the son of Joezer; by him to Nathan the Arbelite, and Joshua the son of Perachiah; and by them to Judah the son of Tabbai, and Simeon, the son of Shatah; and by them to Shemaiah and Abtalion; and by them to Hillel; and by Hillel to Simeon his son, the same who took Christ in his arms when brought to the temple to be presented to the Lord: by Simeon it was delivered to Gamaliel his son, the preceptor of St. Paul, who delivered it to Simeon his son, and he to Rab. Judah Hakkodesh his son, who compiled and digested it into the book which is called the Mishna; to explain which the two Talmuds, called the Jerusalem and Babylyonish Talmuds, were compiled, which are also called the Gemera or complement, because by these the oral law or Mishnah is fully explained. The Jerusalem Talmud was completed about a.d. 300; and the Babylonish Talmud about the beginning of the sixth century. This Talmud was printed at Amsterdam in 12 vols. folio. These contain the whole of the traditions of the elders, and have so explained, or rather frittered away, the words of God, that our Lord might well say, Ye have made the word of God of no effect by your traditions. In what estimation these are held by the Jews, the following examples will prove: "The words of the scribes are lovely beyond the words of the law: for the words of the law are weighty and light, but the words of the scribes are all weighty." Hierus. Berac. fol. 3.
"He that shall say, There are no phylacteries, though he thus transgress the words of the law, he is not guilty; but he that shall say, There are five Totaphot, thus adding to the words of the scribes, he is guilty."
"A prophet and an elder, to what are they likened! To a king sending two of his servants into a province; of one he writes thus: Unless he show you my seal, believe him not; for thus it is written of the prophet: He shall show thee a sign; but of the elders thus: According to the law which they shall teach thee, for I will confirm their words." - See Prideaux. Con. vol. ii. p. 465, and Lightfoot's Hor. Talmud.
They wash not their hands - On washing of hands, before and after meat, the Jews laid great stress: they considered eating with unwashed hands to be no ordinary crime; and therefore, to induce men to do it, they feigned that an evil spirit, called Shibta שיבתא, who sits on the hands by night, has a right to sit on the food of him who eats without washing his hands, and make it hurtful to him! They consider the person who undervalues this rite to be no better than a heathen, and consequently excommunicate him. See many examples of this doctrine in Schoettgen and Lightfoot.
Albert Barnes: Notes on the Bible - 1834
15:2
Transgress the tradition of the elders - The world "elders" literally means "old men." Here it means the "ancients," or their "ancestors." The "tradition of the elders" meant something handed down from one to another by memory; some precept or custom not commanded in the written law, but which scribes and Pharisees held themselves bound to observe.
They supposed that when Moses was on Mount Sinai two sets of laws were delivered to him: one, they said, was recorded, and is that contained in the Old Testament; the other was handed down from father to son, and kept uncorrupted to their day. They believed that Moses, before he died, delivered this law to Joshua; he to the Judges; they to the prophets; so that it was kept pure until it was recorded in the Talmuds. In these books these pretended laws are now contained. They are exceedingly numerous and very trifling. They are, however, regarded by the Jews as more important than either Moses or the prophets.
One point in which the Pharisees differed from the Sadducees was in holding to these traditions. It seems, however, that in the particular traditions mentioned here, all the Jews were united; for Mark adds Mar 7:3 that "the Pharisees and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders." Mark has also added that this custom of washing extended not merely to their hands before eating, but in coming from the market; and also to cups, and pots, and brass vessels, and tables, Mar 7:3-4. They did this professedly for the sake of cleanliness. So far it was well. But they also made it a matter of superstition. They regarded external purity as of much more importance than the purity of the heart. They had many foolish rules about it respecting the quantity of water that was to be used, the way in which it should be applied, the number of times it should be changed, the number of those that might wash at a time, etc. Our Saviour did not think it proper to regard these rules, and this was the reason why they "found fault" with him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: transgress: Mar 7:2, Mar 7:5; Gen 1:14; Col 2:8, Col 2:20-23; Pe1 1:18
tradition: Tradition, in Latin traditio from trado I deliver, hand down, exactly agreeing with the original παραδοσις [Strong's G3862], from παραδιδωμι [Strong's G3860], I deliver, transmit. Among the Jews it signifies what is called oral law, which they say has been successively handed down from Moses, through every generation, to Judah the Holy, who compiled and digested it into the Mishneh, to explain which the two Gemaras, or Talmuds, called the Jerusalem and Babylonish, were composed. Of the estimation in which these were held by the Jews, the following may serve as an example: "The words of the Scribes are lovely beyond the words of the law, for the words of the law are weighty and light, but the words of the Scribes are all weighty.
Geneva 1599
15:2 Why do thy disciples transgress the tradition of the elders? for they (a) wash not their hands when they eat bread.
(a) Which they received handed down from their ancestors, or their elders allowed, who were the governors of the Church.
John Gill
15:2 Why do thy disciples transgress the tradition of the elders?.... Having observed, for some little time, the conduct of Christ and his disciples, they thought proper to take no notice of him as yet, but of them; and of them, not as transgressing any command of God, but of men; not being able to charge them with any breach of the law of God: and could they have done this with any show of truth, yet they might choose rather to accuse them of breaking the rules of the elders; by whom they mean, not the elders of the present sanhedrim, but Hillell and Shammai; the two heads of their famous schools, and other ancient doctors; from whom were delivered by one to another, certain rules and laws of their own devising, which had no foundation in the word of God; and of these the Scribes and Pharisees were more tenacious, than of the Scriptures; and indeed they preferred them before them: most extravagant are their praises and commendations of these unwritten traditions; thus they say (d),
"Know then, that "the words of the Scribes" are more lovely than the words of the law: for, says R. Tarphon, if a man does not read, he only transgresses an affirmative; but if he transgresses the words of the school of Hillell, he is guilty of death, because he hath broke down a hedge, and a serpent shall bite him. It is a tradition of R. Ishmael, the words of the law have in them both prohibition and permission; some of them are light, and some heavy, but "the words of the Scribes" are all of them heavy--Mynqz , "weightier are the words of the elders", than the words of the prophets.''
And elsewhere (e), this advice is given;
"My son, attend to "the words of the Scribes", more than to the words of the law; for in the words of the law, are affirmatives and negatives; but the words of the Scribes , "everyone that transgresses the words of the Scribes", is guilty of death.''
This is what they charge the disciples with here, and could they have had their wills, would have put them to death for it: the particular tradition, they accuse them with the breach of, follows,
for they wash not their hands when they eat bread; common bread, an ordinary meal; for, for eating of holy things, more than bare washing was required, even an immersion of them in water; but the hands were to be washed before eating common food, whether they were known to be defiled or not: "bread" is particularly mentioned, as including all sorts of food, and as distinct from fruit; for, for eating of common fruit, there was no need of washing of hands; he that washed his hands for eating fruit, was reckoned an ostentatious man (f), who were the first authors of this tradition, it is not certain; it is said (g), that
"Hillell and Shammai decreed , "concerning the purification of the hands"; R. Jose ben R. Bon, in the name of R. Levi, says, so was the tradition before, but they forgot it; and these two stood up, and agreed with the minds of the former ones.''
"However, it is a certain point, that the washing of the hands, and the dipping of them, are , "from the words of the Scribes" (h).''
The breach of this rule was reckoned equal to the most flagitious crimes (i): R. Jose says,
"whoever eats bread without washing of hands, is as if he lay with a whore: and, says R. Eleazer, whoever despiseth washing of hands, shall be rooted out of the world.''
And elsewhere it is said by them (k), that
"he that blesseth (food) with defiled hands, is guilty of death.''
And again (l),
"whoever does not wash his hands as is fitting, although he is punished above, he shall be punished below.''
And to fright people into an observance of this tradition, they talk of Shibta, a sort of an evil spirit, that hurts such as eat without washing their hands: they say, he sits upon their hands, and upon their bread, and leaves something behind, which is very dangerous (m); and it is recorded (n), to the praise of R. Akiba, that he chose rather to die, than to transgress this tradition; for being in prison, and in want of water, what little he had, he washed his hands with it, instead of drinking it. Eleazar ben Chanac was excommunicated for despising the tradition concerning washing of hands; and when he died, the sanhedrim sent and put a great stone upon his coffin, to show, that he that died in his excommunication, the sanhedrim stoned his coffin (o): but of this; see Gill on Mk 7:3.
(d) T. Hieros. Beracot, fol. 3. 2. (e) T. Bab. Erubim, fol. 21. 2. T. Bab. Beracot, fol. 4. 2. (f) Misn. Chagiga, c. 2. sect. 5, 6. Maimon. Praefat. ad Tract. Yadaim, & Hilch. Beracot, c. 6. sect. 3. (g) T. Hieros. Sabbat, fol. 3. 4. (h) Maimon Hilch. Mikvaot, c. 11. sect. 1. (i) T. Bab. Sota, fol. 4. 2. (k) Zohar in Deut. fol. 107. 3. (l) lb. in Gen. fol. 60. 2. (m) Gloss. in. T. Bab. Yoma, fol. 77. 2. Taanith, fol. 20. 2. & Cholin, fol. 107. 2. (n) T. B. Erubim, fol. 2l. 2. (o) T. Bab. Beracot, fol. 19. l.
John Wesley
15:2 The elders - The chief doctors or, teachers among the Jews.
Robert Jamieson, A. R. Fausset and David Brown
15:2 Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.
15:315:3: Նա պատասխանի՛ ետ՝ եւ ասէ ցնոսա. Իսկ դուք՝ ընդէ՞ր անցանէք զպատուիրանաւն Աստուծոյ՝ վասն ձերոյ աւանդութեանն։
3 Նա պատասխան տուեց եւ ասաց նրանց. «Իսկ դուք ինչո՞ւ զանց էք անում Աստծու պատուիրանը՝ ձեր աւանդութեան պատճառով
3 Ան ալ պատասխան տուաւ ու ըսաւ անոնց. «Հապա դուք ինչո՞ւ Աստուծոյ պատուիրանքը զանց կ’ընէք ձեր աւանդութեան պատճառաւ։
Նա պատասխանի ետ եւ ասէ ցնոսա. Իսկ դուք ընդէ՞ր անցանէք զպատուիրանաւն Աստուծոյ վասն ձերոյ աւանդութեանն:

15:3: Նա պատասխանի՛ ետ՝ եւ ասէ ցնոսա. Իսկ դուք՝ ընդէ՞ր անցանէք զպատուիրանաւն Աստուծոյ՝ վասն ձերոյ աւանդութեանն։
3 Նա պատասխան տուեց եւ ասաց նրանց. «Իսկ դուք ինչո՞ւ զանց էք անում Աստծու պատուիրանը՝ ձեր աւանդութեան պատճառով
3 Ան ալ պատասխան տուաւ ու ըսաւ անոնց. «Հապա դուք ինչո՞ւ Աստուծոյ պատուիրանքը զանց կ’ընէք ձեր աւանդութեան պատճառաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:33: Он же сказал им в ответ: зачем и вы преступаете заповедь Божию ради предания вашего?
15:3  ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν;
15:3. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Διὰ (Through) τί (to-what-one) καὶ (and) ὑμεῖς (ye) παραβαίνετε (ye-step-beside) τὴν (to-the-one) ἐντολὴν (to-a-finishing-in) τοῦ (of-the-one) θεοῦ (of-a-Deity) διὰ (through) τὴν (to-the-one) παράδοσιν (to-a-giving-beside) ὑμῶν; (of-ye?"
15:3. ipse autem respondens ait illis quare et vos transgredimini mandatum Dei propter traditionem vestramBut he answering, said to them: Why do you also transgress the commandment of God for your tradition? For God said:
3. And he answered and said unto them, Why do ye also transgress the commandment of God because of your tradition?
15:3. But responding, he said to them: “And why do you transgress the commandment of God for the sake of your tradition? For God said:
15:3. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?
But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition:

3: Он же сказал им в ответ: зачем и вы преступаете заповедь Божию ради предания вашего?
15:3  ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν;
15:3. ipse autem respondens ait illis quare et vos transgredimini mandatum Dei propter traditionem vestram
But he answering, said to them: Why do you also transgress the commandment of God for your tradition? For God said:
15:3. But responding, he said to them: “And why do you transgress the commandment of God for the sake of your tradition? For God said:
15:3. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 (Мк VII:9). Фарисеи и книжники обвиняют учеников в нарушении предания старцев, а сами виновны в нарушении заповеди Божией. Эта последняя нарушается «преданием вашим», относящимся не к омовениям, а совсем к другому предмету. По Златоусту, Спаситель предложил этот вопрос, «показывая, что согрешающий в великих делах не должен с такою заботливостью подмечать в других маловажные поступки. Вас бы надлежало подвергнуть обвинению, — говорит Он, — а вы сами обвиняете других». Спаситель раскрывает заблуждение фарисеев в том, что они обращали внимание на мелочи и упускали из виду важнейшее в человеческих отношениях. Омовение рук и почитание отца и матери — противоположные полюсы в человеческих нравственных отношениях. Как Златоуст, так и Феофилакт и Евфимий Зигабен говорят, что Спаситель здесь не оправдывает учеников в не соблюдении мелочных фарисейских установлений и допускает, что был некоторый род нарушения со стороны Его учеников человеческого установления. Но вместе с тем утверждает, что со стороны книжников и фарисеев было также нарушение и в гораздо высшем смысле; и, что имеет гораздо большее значение, в нарушении этом было виновато их предание. Господь здесь ставит clavum clavo retundit.
Adam Clarke: Commentary on the Bible - 1831
15:3: Why do ye - transgress the commandment - Ye accuse my disciples of transgressing the traditions of the elders - I accuse you of transgressing the commands of God, and that too in favor of your own tradition; thus preferring the inventions of men to the positive precepts of God. Pretenders to zeal often prefer superstitious usages to the Divine law, and human inventions to the positive duties of Christianity.
Albert Barnes: Notes on the Bible - 1834
15:3
But he answered ... - They accused him of violating their traditions, as though they were obligatory.
In his answer he implied that his disciples were not bound to obey their traditions - they were invented by human beings. He said, also, that those traditions could not be binding, as they violated the commandments of God. He proceeded to specify a case in which their tradition made void one of the plain laws of God; and if that was their character, then they could not blame him for not regarding them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: Why: Mat 7:3-5; Mar 7:6-8, Mar 7:13; Col 2:8, Col 2:23; Tit 1:14
Geneva 1599
15:3 (2) But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?
(2) Their wicked boldness in corrupting the commandments of God (and that upon the pretence of godliness) and usurping authority to make laws, is reproved here.
John Gill
15:3 But he answered and said unto them,.... Taking no notice of the tradition about eating bread without washing the hands, whether it was right or wrong; it being at most but an human tradition, of no moment and importance, whether it was broke or kept; he makes a very just recrimination, by putting another question to them,
why do you also transgress the commandment of God by your tradition? suggesting, that, if his disciples were guilty, they were not so guilty as they themselves were; that his disciples, at most, were but guilty of the breach of an human precept, whereas they were guilty of the breach of a divine command; and that it was strange, that men who were so scrupulous of breaking, and bore so hard on such as did transgress the traditions of the elders, could allow themselves to transgress the commandments of God; yea, to do this by, and while they were observing their own traditions: and which observation carries a full acquittance of the disciples from blame; for, if by keeping the traditions of the elders, they broke the commands of God, it was a very good reason why they should not observe them.
John Wesley
15:3 They wash not their hands when they eat bread - Food in general is termed bread in Hebrew; so that to eat bread is the same as to make a meal.
Robert Jamieson, A. R. Fausset and David Brown
15:3 But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?--The charge is retorted with startling power: "The tradition they transgress is but man's, and is itself the occasion of heavy transgression, undermining the authority of God's law."
15:415:4: Զի Աստուած ասաց. Պատուեա՛ զհայր քո եւ զմայր.
4 քանի որ Աստուած ասաց. “Մեծարի՛ր քո հօրը եւ մօրը”
4 Քանզի Աստուած պատուիրեց ըսելով. ‘Քու հայրդ ու մայրդ պատուէ.
Զի Աստուած [44]ասաց. Պատուեա զհայր քո եւ զմայր:

15:4: Զի Աստուած ասաց. Պատուեա՛ զհայր քո եւ զմայր.
4 քանի որ Աստուած ասաց. “Մեծարի՛ր քո հօրը եւ մօրը”
4 Քանզի Աստուած պատուիրեց ըսելով. ‘Քու հայրդ ու մայրդ պատուէ.
zohrab-1805▾ eastern-1994▾ western am▾
15:44: Ибо Бог заповедал: почитай отца и мать; и: злословящий отца или мать смертью да умрет.
15:4  ὁ γὰρ θεὸς εἶπεν, τίμα τὸν πατέρα καὶ τὴν μητέρα, καί, ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω·
15:4. ὁ (The-one) γὰρ (therefore) θεὸς (a-Deity) εἶπεν (it-had-said," Τίμα ( Thou-should-valuate-unto ) τὸν ( to-the-one ) πατέρα ( to-a-father ) καὶ ( and ) τὴν ( to-the-one ) μητέρα , ( to-a-mother ," καί ( and ," Ὁ ( The-one ) κακολογῶν ( disruptively-fortheeing-unto ) πατέρα ( to-a-father ) ἢ ( or ) μητέρα ( to-a-mother ) θανάτῳ ( unto-a-death ) τελευτάτω : ( it-should-finish-of-unto )
15:4. nam Deus dixit honora patrem et matrem et qui maledixerit patri vel matri morte moriaturHonour thy father and mother: And: He that shall curse father or mother, let him die the death.
4. For God said, Honour thy father and thy mother: and, He that speaketh evil of father or mother, let him die the death.
15:4. ‘Honor your father and mother,’ and, ‘Whoever will have cursed father or mother shall die a death.’
15:4. For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.
For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death:

4: Ибо Бог заповедал: почитай отца и мать; и: злословящий отца или мать смертью да умрет.
15:4  ὁ γὰρ θεὸς εἶπεν, τίμα τὸν πατέρα καὶ τὴν μητέρα, καί, ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω·
15:4. nam Deus dixit honora patrem et matrem et qui maledixerit patri vel matri morte moriatur
Honour thy father and mother: And: He that shall curse father or mother, let him die the death.
15:4. ‘Honor your father and mother,’ and, ‘Whoever will have cursed father or mother shall die a death.’
15:4. For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 (Мк VII:10). Цитаты из Исх XX:12; Втор V:16; Исх XXI:17; Лев XX:9. По Златоусту, Спаситель «не тотчас обращается к учиненному проступку и не говорит, что он ничего не значит, — иначе Он увеличил бы дерзость обличителей; но сперва сражает дерзость их, поставляя на вид преступление гораздо важнейшее и возлагая его на главу их. Он не говорит и того, что нарушающие постановление хорошо поступают, чтобы не подать им случая к обвинению Себя; но и не осуждает поступок учеников, чтобы не подтвердить постановления. Равно не обвиняет и старцев, как людей законопреступных и порочных; но, все это оставив, избирает другой путь и, порицая, по-видимому, подошедших к Нему, касается между тем сделавших самые постановления».
Adam Clarke: Commentary on the Bible - 1831
15:4: Honor thy father and mother - This word was taken in great latitude of meaning among the Jews: it not only meant respect and submission, but also to take care of a person, to nourish and support him, to enrich. See Num 22:17; Jdg 13:17; Ti1 5:17. And that this was the sense of the law, as it respected parents, see Deu 27:16, and see the note on Exo 20:12.
Albert Barnes: Notes on the Bible - 1834
15:4
For God commanded ... - That is, in the fifth commandment Exo 20:12, and in Exo 21:17. To "honor" is to obey, to Rev_erence, to speak kindly to, to speak and think well of. To "curse" is to disobey, to treat with irRev_erence, to swear at, to speak ill of, to think evil of in the heart, to meditate or do any evil to a parent. All this is included in the original word.
Let him die the death - This is a Hebrew phrase, the same as saying, "let him surely die." The Jewish law punished this crime with death. This duty of honoring and obeying a parent was what Christ said they had violated by their traditions. He proceeds to state the way in which it was done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: God: Mat 4:10, Mat 5:17-19; Isa 8:20; Rom 3:31
Honour: Mat 19:19; Exo 20:12; Lev 19:3; Deu 5:16; Pro 23:22; Eph 6:1
He: Exo 21:17; Lev 20:9; Deu 21:18-21, Deu 27:16; Pro 20:20, Pro 30:17
Geneva 1599
15:4 For God commanded, saying, (b) Honour thy father and mother: and, He that curseth father or mother, let him die the death.
(b) By honour is meant every duty which children owe to their parents.
John Gill
15:4 For God commanded, saying,.... That he might not be thought to suggest this without any foundation, he gives them an instance, wherein a command of God was transgressed, by the observance of their tradition: the command he refers to, stands in Ex 20:12 and is this;
Honour thy father and mother. This was a plain command of God, written with his own hand, and delivered by Moses to them; it was of a moral nature, and of eternal obligation: and to be understood, not merely of that high esteem parents are to be had in by their children, and of the respectful language and gesture to be used towards them, and of the cheerful obedience to be yielded to them; but also of honouring them with their substance, feeding, clothing, and supplying them with the necessaries of life, when they stand in need thereof; which is but their reasonable service, for all the care, expense, and trouble they have been at, in bringing them up in the world: nor did the Jews deny this to be the duty of children to their parents, and own it to be the sense of the commandment: they say (p), that this is the weightiest commandment among the weighty ones, even this, the honouring of father and mother; and ask,
"What is this honour? To which is replied, he must give him food, drink, and clothing; buckle his shoes, and lead him in, and bring him out.''
They indeed laid down this as a rule, and it seems a very equitable one (q); that,
"when a man's father has any money, or substance, he must be supported out of that; but if he has none, he must support him out of his own.''
But then, as will be seen hereafter, they made void this command of God, and their own explications of it, by some other tradition. Moreover, Christ observes, that it is said, Ex 21:17
And he that curseth father or mother, let him die the death; temporal and eternal: and which is a positive command of God, made as a fence for the former; and is to be understood, not only of giving abusive language to parents, but of slighting, as the Hebrew word signifies, and neglecting them, taking no notice of them, when needy and in distress, to supply their wants. Now these commands of God, Christ shows the Jews transgressed by their tradition, as appears from the following verses.
(p) T. Hieros. Kiddushin, fol. 61. 2. (q) Piske Toseph. ad T. Bab. Kiddushin, art. 61.
John Wesley
15:4 Honour thy father and mother - Which implies all such relief as they stand in need of. Ex 20:12; Ex 21:17.
Robert Jamieson, A. R. Fausset and David Brown
15:4 For God commanded, saying, Honour thy father and mother-- (Deut 5:16).
and, He that curseth father or mother, let him die the death-- (Ex 21:17).
15:515:5: եւ. Որ բամբասէ զհայր կամ զմայր՝ մահո՛ւ վախճանեսցի։
5 եւ ով վատաբանում է հօրը կամ մօրը, մահուամբ պիտի պատժուի
5 Եւ ով որ իր հայրը կամ մայրը անիծէ, մահով թող մեռնի’։
եւ. Որ բամբասէ զհայր կամ զմայր` մահու վախճանեսցի:

15:5: եւ. Որ բամբասէ զհայր կամ զմայր՝ մահո՛ւ վախճանեսցի։
5 եւ ով վատաբանում է հօրը կամ մօրը, մահուամբ պիտի պատժուի
5 Եւ ով որ իր հայրը կամ մայրը անիծէ, մահով թող մեռնի’։
zohrab-1805▾ eastern-1994▾ western am▾
15:55: А вы говорите: если кто скажет отцу или матери: дар [Богу] то, чем бы ты от меня пользовался,
15:5  ὑμεῖς δὲ λέγετε, ὃς ἂν εἴπῃ τῶ πατρὶ ἢ τῇ μητρί, δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς,
15:5. ὑμεῖς (Ye) δὲ (moreover) λέγετε (ye-forth,"Ὃς (Which) ἂν (ever) εἴπῃ (it-might-have-had-said) τῷ (unto-the-one) πατρὶ (unto-a-father) ἢ (or) τῇ (unto-the-one) μητρί (unto-a-mother,"Δῶρον (Gifted) ὃ (to-which) ἐὰν (if-ever) ἐξ (out) ἐμοῦ (of-ME) ὠφεληθῇς, (thou-might-have-been-benefitted-unto) οὐ (not) μὴ (lest) τιμήσει (it-shall-valuate-unto) τὸν (to-the-one) πατέρα (to-a-father) αὐτοῦ: (of-it)
15:5. vos autem dicitis quicumque dixerit patri vel matri munus quodcumque est ex me tibi proderitBut you say: Whosoever shall say to father or mother, The gift whatsoever proceedeth from me, shall profit thee.
5. But ye say, Whosoever shall say to his father or his mother, That wherewith thou mightest have been profited by me is given ;
15:5. But you say: ‘If anyone will have said to father or mother, “It is dedicated, so that whatever is from me will benefit you,”
15:5. But ye say, Whosoever shall say to [his] father or [his] mother, [It is] a gift, by whatsoever thou mightest be profited by me;
But ye say, Whosoever shall say to [his] father or [his] mother, [It is] a gift, by whatsoever thou mightest be profited by me:

5: А вы говорите: если кто скажет отцу или матери: дар [Богу] то, чем бы ты от меня пользовался,
15:5  ὑμεῖς δὲ λέγετε, ὃς ἂν εἴπῃ τῶ πατρὶ ἢ τῇ μητρί, δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς,
15:5. vos autem dicitis quicumque dixerit patri vel matri munus quodcumque est ex me tibi proderit
But you say: Whosoever shall say to father or mother, The gift whatsoever proceedeth from me, shall profit thee.
15:5. But you say: ‘If anyone will have said to father or mother, “It is dedicated, so that whatever is from me will benefit you,”
15:5. But ye say, Whosoever shall say to [his] father or [his] mother, [It is] a gift, by whatsoever thou mightest be profited by me;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 и 6. (Мк VII:11, 12). У Матфея почти тождественно с Марком, но с пропуском слова «корван» и с заменою слов Марка: «тому вы уже попускаете ничего не делать для отца своего или матери своей» другими выражениями, изложенными в первой половине 6-го стиха. Конструкция стиха у Матфея менее ясна, чем у Марка. Слово «корван» есть буквальный перевод много употребительной иудейской обетной формулы, подвергавшейся многим злоупотреблениям!.. Основания обетной практики даны были в Священном Писании Ветхого Завета (см. Быт XXVIII:20–22; Лев XXVII:2–4, 9–12, 26–29; Чис VI:2, 3, 13–15, 21; XXI:2, 3; XXX:2–17; Втор XXIII:21–23; Суд XI:30–31; 1 Цар I:11). Впоследствии «обеты» сделались предметом иудейской казуистики. Слово «корван» было переиначено в «конам» «из благочестия». «Стали говорить не только «данная вещь конам», но и «конам глаза мои, если они будут спать», «конам руки мои, если они будут работать» и даже просто: «конам, что я не буду спать» и проч. (см. Талм. перев. Переф. III, 183). Дар Богу по-еврейски назывался «корван» (как у Мк VII:11), и о нем часто упоминается в Лев I-III, где агнцы, козлы, тельцы, принесенные Богу во всесожжение, мирную жертву или в жертву за грех, называются «корван», т. е. «жертва». Газофилакия (казнохранилище) в храме, куда складывались приношения от народа, метонимически называется «корван» или «порвана» Мф XXVII:6. Обеты могли и должны были часто отменяться, главная причина этого заключалась в том, что в них раскаивались (харата), и в этом случае законники должны были их отменять. Обычай, который порицает Спаситель, заключался в том, что книжники дозволяли человеку этой формулой посвящать свою собственность храму и таким образом уклоняться от обязанности помогать своим родителям. Законническая формула, таким образом, была более священна, чем божественная заповедь, изложенная в Писании.
Adam Clarke: Commentary on the Bible - 1831
15:5: It is a gift - קרבן korban, Mar 7:11, an offering of approach; something consecrated to the service of God in the temple, by which a man had the privilege of approaching his Maker. This conduct was similar to the custom of certain persons who bequeath the inheritance of their children to Churches or religious uses; either through terror of conscience, thus striving to purchase the kingdom of glory; or through the persuasion of interested hireling priests. It was in this way that, in the days of popish influence, the principal lands in the nation had fallen into the hands of the Church. In those charters, multitudes of which have passed through my hands, a common form was, pro salute meae, et pro salute antecessorum meorum, et pro salute successorum meorum, et pro solute uxoris meae, etc., etc., do, et concedo Deo et Ecclesiae, etc. "For my salvation, and for the salvation of my predecessors, and for the salvation of my successors, and for the salvation of my wife, etc., etc., I give and bequeath to God and his Church, etc."
Though a world of literature was destroyed, and fine buildings ruined, by the suppression of the monasteries in England, yet this step, with the Stat. 23 Hen. VIII. c. 10, together with the Stat. 9 Geo. II. c. 36, were the means of checking an evil that had arrived at a pitch of unparalleled magnitude; an evil that was supplanting the atonement made by the blood of the covenant, and putting death-bed grants of land, etc., in the place of Jesus Christ, and throwing the whole secular power of the kingdom into the hands of the pope and the priests. No wonder then that they cried out, when the monasteries were suppressed! It is sacrilege to dedicate that to God which is taken away from the necessities of our parents and children; and the good that this pretends to will doubtless be found in the catalogue of that unnatural man's crimes, in the judgment of the great day, who has thus deprived his own family of its due. To assist our poor relatives, is our first duty; and this is a work infinitely preferable to all pious legacies and endowments.
Albert Barnes: Notes on the Bible - 1834
15:5
It is a gift - In Mark it is "corban." The word "corban" is a Hebrew word denoting a gift.
Here it means a thing dedicated to the service of God, and therefore not to be appropriated to any other use. The Jews were in the habit of making such dedications. They devoted their property to God for sacred uses, as they pleased. In doing this they used the word קרבן qaarbaan or κορβᾶν korban, or some similar word, saying, this thing is "corban," i. e., it is a gift to God, or is sacred to him. The law required that when a dedication of this kind was made it should be fulfilled. "Vow and pay unto the Lord your God," Psa 76:11. See Deu 23:21. The law of God required that a son should honor his parent; i. e., among other things, that he should provide for his needs when he was old and in distress. Yet the Jewish teachers said that it was more important for a man to dedicate his property to God than to provide for the needs of his parent.
If he had once devoted his property once said it was "corban," or a gift to God - it could not be appropriated even to the support of a parent. If a parent was needy and poor, and if he should apply to a son for assistance, and the son should reply, though in anger, "It is devoted to God; this property which you need, and by which you might be profited by me, is "corban" - I have given it to God;" the Jews said the property could not be recalled, and the son was not under obligation to aid a parent with it. He had done a more important thing in giving it to God. The son was free. He could not be required to do anything for his father after that. Thus, he might, in a moment, free himself from the obligation to obey his father or mother. In a sense somewhat similar to this, the chiefs and priests of the Sandwich Islands had the power of devoting anything to the service of the gods by saying that it was "taboo," or "tabooed;" that is, it became consecrated to the service of religion; and, no matter who had been the owner, it could then be appropriated for no other use. In this way they had complete power over all the possessions of the people, and could appropriate them for their own use under the pretence of devoting them to religion. Thus, they deprived the people of their property under the plea that it was consecrated to the gods. The Jewish son deprived his parents of a support under the plea that the property was devoted to the service of religion. The principle was the same, and both systems were equally a violation of the rights of others.
Besides, the law said that a man should die who cursed his father, i. e., that refused to obey him, or to provide for him, or spoke in anger to him. Yet the Jews said that, though in anger, and in real spite and hatred, a son said to his father, "All that I have which could profit you I have given to God," he should be free from blame. Thus, the whole law was made void, or of no use, by what appeared to have the appearance of piety. "No man, according to their views, was bound to obey the fifth commandment and support an aged and needy parent, if, either from superstition or spite, he chose to give his property to God, that is, to devote it to some religious use."
Our Saviour did not mean to condemn the practice of giving to God, or to religious and charitable objects. The law and the gospel equally required this. Jesus commended even a poor widow that gave all her living, Mar 12:44, but he condemned the practice of giving to God where it interfered with our duty to parents and relations; where it was done to get rid of the duty of aiding them; and where it was done out of a malignant and rebellious spirit, with the semblance of piety, to get clear of doing to earthly parents what God required.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: ye say: Mat 23:16-18; Amo 7:15-17; Mar 7:10-13; Act 4:19, Act 5:29
It is: Lev. 27:9-34; Pro 20:25; Mar 7:11, Mar 7:12
Geneva 1599
15:5 But ye say, (c) Whosoever shall say to [his] father or [his] mother, [It is] a gift, by whatsoever thou mightest be profited by me;
(c) The meaning is this: whatever I bestow upon the temple, is to your profit, for it is as good as if I gave it to you, for (as the Pharisees of our time say) it will be meritorious for you: for under this form of religion, they gathered all to themselves, as though he that had given anything to the temple, had done the duty of a child.
John Gill
15:5 But ye say, whosoever shall say to his father or mother,.... That is, it was a tradition of their's, that if a man should say to his father and mother, when poor and in distress, and made application to him for sustenance,
Tit is a gift, by whatsoever thou mightest be profited by me, and honour not his father, or his mother, he shall be free: or, as Mark expresses it, "it is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me, he shall be free, and ye suffer him no more to do ought for his father or mother". For the understanding of this tradition, let it be observed, that the word "Corban" signifies a gift, or offering, which was devoted to sacred use; and was unalienable, and could not be converted to any other use; and that this word was used among the Jews, from hence, as the form of an oath, or vow; and therefore, when anyone said "Corban", it was all one, as if he swore by "Corban"; or as if he had said, let it be as "Corban", as unalienable as "Corban": by which oath, or vow, the use of that which was spoken of, whether it respected a man's self, or others, was restrained and prohibited: the rule was (r) this , "if a man said Corban, it was as if he said as Corban, and it was forbidden": and if he used the words "Conem", "Conach", and "Conas", which they call (s) the surnames of Corban, and were no other than corruptions of it, it was all one as if he had said "Corban" itself. There are many instances of this kind of vows, and the form of them in their oral law (t), or book of traditions;
"If anyone should say, , "Conem (or "Corban") whatsoever I might be profited by the" sons of Noah, it is free of an Israelite, and forbidden of a Gentile; if he should say, "whatsoever I might be profited" by the seed of Abraham, it is forbidden of an Israelite, and is free of a Gentile--if anyone should say, , "Conem (or "Corban") whatsoever I might be profited by the uncircumcised", it is free of the uncircumcised of Israel, and forbidden of the circumcised of the Gentiles; if he says "Conem (or "Corban") whatsoever I might be profited by the circumcised", it is forbidden of the circumcised of Israel, and free of the circumcised, of the Gentiles.''
Again (u),
"if anyone says to his friend, , "Conem (or "Corban") whatsoever thou mightest be profited by me", &c.''
which is exactly the same form as here, unless it should be rather rendered, "whatsoever I might be profited by thee": once more (w),
"if a married woman should say to her husband, "Conem (or Corban) whatsoever I might be profited by my father, or thy father, &c".''
Let these instances suffice: the plain and evident sense of the tradition before us, is this; that when, upon application being made to a man by his parents, for support and sustenance, he makes a vow in such form as this, "Corban, whatsoever thou mightest be profited by me"; that is, whatsoever profit or advantage thou mightest have, or expect to have from me, let it be as "Corban", as a gift devoted to God, that can never be revoked and converted to another use; or, in other words, I vow and protest thou shalt never have any profit from me, not a penny, nor a pennyworth of mine. Now, when a man had made such an impious vow as this, according to this tradition, it was to stand firm and good, and he was not to honour his father or mother, or do anything for them, by way of relief: so that our Lord might justly observe upon it as he does;
thus have ye made the commandment of God of none effect, by your tradition: for if such a vow was valid, and a man was obliged to abide by it, according to the tradition of the elders, and not honour his father and mother, as the law of God requires; it is a plain case, that the command of God was made void by this tradition: nay they expressly say (x) that , "vows fall upon things of a (divine) commandment", as well as upon things in a man's power, and that he is bound by them; so that without sin he cannot do what the law commands; insomuch, that if a man vows a vow, and that it may be ratified, a command must be made void, his vow must stand, and the command be abrogated. So truly and justly does Christ charge them with making the command of God of none effect, by their tradition. It is indeed disputed by the doctors, and at last allowed, that such a vow might be dissolved by a wise man, for the honour of parents (y).
"R. Eliezer says, they open to a man, (i.e. the door of repentance, and dissolve his vow,) for the honour of his father and his mother, but the wise men forbid "it". Says R. Tzadok, if they open to him for the honour of his father and mother, they will open to him for the honour of God, and if so, there will be no vows: however, the wise men agreed with R. Eliezer in the affair between a man and his parents, that they should open to him for the honour of them.''
And this could be done only by a wise man; and very probably this last decree was made on account of this just reproof of Christ's, being ashamed any longer to countenance so vile a practice; and even, according to this determination, the vow stood firm till dissolved by of their doctors: so that notwithstanding, Christ's argument is good, and the instance full to prove that for which he brought it: for the above reason it may be, it is, that this tradition Christ refers to is not now extant; but that there was such an one in Christ's time, is certain; he would never have asserted it else; and had it not been true, the Pharisees would have been able to have retired him, and forward enough to have done it: and that such vows were sometimes made, and which were not to be rescinded, is clear from the following fact (z).
"It happened to one in Bethhoron, "whose father was excluded, by a vow, from receiving any profit from him": and he married his son, and said to his friend, a court and a dinner are given to thee by gift; but they are not to be made use of by thee, but with this condition, that my father may come and eat with us at dinner;''
which was a device to have his father at dinner, and yet secure his vow. Upon the whole, the sense of this passage is, not that a man excused himself to his parents, according to this tradition, by saying, that his substance, either in whole, or in part, was "Corban", or devoted to the service of God, and therefore they could expect no profit, or relief, from him; but that he vowed that what he had should be as "Corban", and they should be never the better for it: so that a man so vowing might give nothing to the service of God, but keep his whole substance to himself; which he might make use of for his own benefit, and for the benefit of others, but not for his father and mother; who, after such a vow made, were to receive no benefit by it, unless rescinded by a wise man; and which seems to be an explanation of it, made after the times of Christ.
(r) T. Hieros. Nedarim, fol. 37. 1. Misn. Nedarim, c. 1. sect. 4. Maimon. Hilch. Nedarim, c. 1. sect. 7. (s) Misn. Nedarim, c. 1. sect. 1, 2. Maimon. Hilch. Nedarim, c. 1. sect. 16. (t) Misn. Nedarim, c. 3. sect. 11. (u) lb. c. 8. sect. 7. Vid. c. 11. sect 3, 4. (w) lb. c. 11. sect. 11. (x) Maimon. Hilch. Nedarim, c. 3. sect. 1. 6, 7. 9. (y) Misn. Nedarim, c. 9. sect. 1. (z) lb. c. 5. sect. 6.
John Wesley
15:5 It is a gift by whatsoever thou mightest have been profited by me - That is, I have given, or at least, purpose to give to the treasury of the temple, what you might otherwise have had from me.
Robert Jamieson, A. R. Fausset and David Brown
15:5 But ye say, Whosoever shall say to his father or his mother, It is a gift--or simply, "A gift!" In Mark (Mk 7:11), it is, "Corban!" that is, "An oblation!" meaning, any unbloody offering or gift dedicated to sacred uses.
by whatsoever thou mightest be profited by me;
15:615:6: Եւ դուք ասէք. Որ ասիցէ ցհայր իւր կամ ցմայր իւր, թէ պատարա՛գ է՝ զոր յինէն օգտիցիս, եւ ո՛չ պատուիցէ զհայր իւր եւ զմայր իւր. եւ խոտէ՛ք զբանն Աստուծոյ վասն ձերոյ աւանդութեանն[281]։ [281] Ոմանք. Զոր յինէնն օգտի՛՛... եւ խոտէք զպատուիրանն Աստուծոյ։
6 Իսկ դուք ասում էք. ով իր հօրը կամ մօրը ասի, թէ՝ այն, ինչ ինձնից օգտուելու ես, Աստծուն ընծայ է, այլեւս չի մեծարի իր հօրը կամ իր մօրը. ուրեմն՝ Աստծու խօսքը արհամարհում էք ձեր աւանդութեան պատճառով
6 Բայց դուք կ’ըսէք. ‘Ով որ իր հօրը կամ մօրը ըսէ թէ Այն բանը զոր ինձմէ պիտի շահիս, Աստուծոյ տալու ընծայ է ու իր հայրը կամ իր մայրը չպատուէ, ազատ է’։ Այսպէս ձեր աւանդութեան պատճառաւ Աստուծոյ պատուիրանքը խափանած էք։
Եւ դուք ասէք. Որ ասիցէ ցհայր իւր կամ ցմայր իւր թէ` Պատարագ է զոր յինէն օգտիցիս, եւ ոչ պատուիցէ զհայր իւր [45]եւ զմայր իւր``. եւ խոտէք զբանն Աստուծոյ վասն ձերոյ աւանդութեանն:

15:6: Եւ դուք ասէք. Որ ասիցէ ցհայր իւր կամ ցմայր իւր, թէ պատարա՛գ է՝ զոր յինէն օգտիցիս, եւ ո՛չ պատուիցէ զհայր իւր եւ զմայր իւր. եւ խոտէ՛ք զբանն Աստուծոյ վասն ձերոյ աւանդութեանն[281]։
[281] Ոմանք. Զոր յինէնն օգտի՛՛... եւ խոտէք զպատուիրանն Աստուծոյ։
6 Իսկ դուք ասում էք. ով իր հօրը կամ մօրը ասի, թէ՝ այն, ինչ ինձնից օգտուելու ես, Աստծուն ընծայ է, այլեւս չի մեծարի իր հօրը կամ իր մօրը. ուրեմն՝ Աստծու խօսքը արհամարհում էք ձեր աւանդութեան պատճառով
6 Բայց դուք կ’ըսէք. ‘Ով որ իր հօրը կամ մօրը ըսէ թէ Այն բանը զոր ինձմէ պիտի շահիս, Աստուծոյ տալու ընծայ է ու իր հայրը կամ իր մայրը չպատուէ, ազատ է’։ Այսպէս ձեր աւանդութեան պատճառաւ Աստուծոյ պատուիրանքը խափանած էք։
zohrab-1805▾ eastern-1994▾ western am▾
15:66: тот может и не почтить отца своего или мать свою; таким образом вы устранили заповедь Божию преданием вашим.
15:6  οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν.
15:6. καὶ (and) ἠκυρώσατε (ye-un-en-authoritied) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) διὰ (through) τὴν (to-the-one) παράδοσιν (to-a-giving-beside) ὑμῶν. (of-ye)
15:6. et non honorificabit patrem suum aut matrem et irritum fecistis mandatum Dei propter traditionem vestramAnd he shall not honour his father or his mother: and you have made void the commandment of God for your tradition.
6. he shall not honour his father. And ye have made void the word of God because of your tradition.
15:6. then he shall not honor his father or his mother.’ So have you nullified the commandment of God, for the sake of your tradition.
15:6. And honour not his father or his mother, [he shall be free]. Thus have ye made the commandment of God of none effect by your tradition.
And honour not his father or his mother, [he shall be free]. Thus have ye made the commandment of God of none effect by your tradition:

6: тот может и не почтить отца своего или мать свою; таким образом вы устранили заповедь Божию преданием вашим.
15:6  οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν.
15:6. et non honorificabit patrem suum aut matrem et irritum fecistis mandatum Dei propter traditionem vestram
And he shall not honour his father or his mother: and you have made void the commandment of God for your tradition.
15:6. then he shall not honor his father or his mother.’ So have you nullified the commandment of God, for the sake of your tradition.
15:6. And honour not his father or his mother, [he shall be free]. Thus have ye made the commandment of God of none effect by your tradition.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: honour: Ti1 5:3, Ti1 5:4, Ti1 5:8, Ti1 5:16
Thus: Psa 119:126, Psa 119:139; Jer 8:8; Hos 4:6; Mal 2:7-9; Mar 7:13; Rom 3:31
Geneva 1599
15:6 And honour not his father or his mother, [he shall be free]. Thus have ye made the commandment of God of none (d) effect by your tradition.
(d) As much as you could, you destroyed the power and authority of the commandment: for otherwise the commandments of God stand fast in the Church of God, in spite of the world and Satan.
Robert Jamieson, A. R. Fausset and David Brown
15:6 And honour not his father or his mother, he shall be free--that is, It is true, father--mother--that by giving to thee this, which I now present, thou mightest be profited by me; but I have gifted it to pious uses, and therefore, at whatever cost to thee, I am not now at liberty to alienate any portion of it. "And," it is added in Mark (Mk 7:12), "ye suffer him no more to do aught for his father or his mother." To dedicate property to God is indeed lawful and laudable, but not at the expense of filial duty.
Thus have ye made the commandment of God of none effect--cancelled or nullified it "by your tradition."
15:715:7: Կե՛ղծաւորք՝ բարւո՛ք մարգարէացաւ ՚ի վերայ ձեր Եսայի՝ եւ ասէ.
7 Կեղծաւորնե՛ր, Եսային լաւ է մարգարէացել ձեր վրայ եւ ասել
7 Կե՛ղծաւորներ, աղէկ մարգարէութիւն ըրաւ ձեր վրայ Եսայի ու ըսաւ.
Կեղծաւորք, բարւոք մարգարէացաւ ի վերայ ձեր Եսայի, եւ ասէ:

15:7: Կե՛ղծաւորք՝ բարւո՛ք մարգարէացաւ ՚ի վերայ ձեր Եսայի՝ եւ ասէ.
7 Կեղծաւորնե՛ր, Եսային լաւ է մարգարէացել ձեր վրայ եւ ասել
7 Կե՛ղծաւորներ, աղէկ մարգարէութիւն ըրաւ ձեր վրայ Եսայի ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
15:77: Лицемеры! хорошо пророчествовал о вас Исаия, говоря:
15:7  ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ ὑμῶν ἠσαΐας λέγων,
15:7. ὑποκριταί, (Separaters-under,"καλῶς (unto-seemly) ἐπροφήτευσεν (it-declared-before-of) περὶ (about) ὑμῶν (of-ye,"Ἠσαίας (a-Hesaias,"λέγων (forthing,"
15:7. hypocritae bene prophetavit de vobis Esaias dicensHypocrites, well hath Isaias prophesied of you, saying:
7. Ye hypocrites, well did Isaiah prophesy of you, saying,
15:7. Hypocrites! How well did Isaiah prophesy about you, saying:
15:7. [Ye] hypocrites, well did Esaias prophesy of you, saying,
hypocrites, well did Esaias prophesy of you, saying:

7: Лицемеры! хорошо пророчествовал о вас Исаия, говоря:
15:7  ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ ὑμῶν ἠσαΐας λέγων,
15:7. hypocritae bene prophetavit de vobis Esaias dicens
Hypocrites, well hath Isaias prophesied of you, saying:
15:7. Hypocrites! How well did Isaiah prophesy about you, saying:
15:7. [Ye] hypocrites, well did Esaias prophesy of you, saying,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9 (Мк VII:6–8). У Марка слова эти из пророка были сказаны Христом раньше обличения книжников и фарисеев. Смысл этой цитации в приложении к настоящему случаю вполне понятен. Соблюдением преданий своих старцев фарисеи и книжники хотели угодить Богу, потому что все эти предания, как и вообще все еврейское законодательство, имели религиозный характер. Книжники и фарисеи думали, что, умывая руки пред вкушением пищи, они исполняют религиозные требования, которые обязательны для всех, и тем более для таких религиозных учителей, какими являлись Христос и Его ученики. Несоблюдение преданий старцев могло служить и в глазах врагов Христа, и в глазах народа признаком отступления от истинных религиозных учений. Но враги Христа не замечали, что, соблюдая эти мелочи, не имевшие никакого отношения к религии, они не обращали внимания на более важное и нарушали не предания старцев, а самые заповеди Божии. Отсюда было ясно, что не религия Христа, а их собственная религия была ложною. Они приближались к Богу только устами своими и языком чтили Его.
Adam Clarke: Commentary on the Bible - 1831
15:7: Hypocrites, well did Isaiah prophesy of you - In every place where the proper names of the Old Testament occur, in the New, the same mode of orthography should be followed: I therefore write Isaiah with the Hebrew, not Esaias, with the Greek. This prophecy is found Isa 29:13. Our blessed Lord unmasks these hypocrites; and we may observe that, when a hypocrite is found out, he should be exposed to all; this may lead to his salvation: if he be permitted to retain his falsely acquired character, how can he escape perdition!
Albert Barnes: Notes on the Bible - 1834
15:7
Ye hypocrites! - See the notes at Mat 7:5. Hypocrisy is the concealment of some base principle under the pretence of religion. Never was there a clearer instance of it than this an attempt to get rid of the duty of providing for needy parents under an appearance of piety toward God.
Esaias - That is, Isaiah. This prophecy is found in Isa 29:13.
Prophesy of you - That is, he spoke of the people of his day of the Jews, as Jews - in terms that apply to the whole people. He properly characterized the nation in calling them hypocrites. The words are applicable to the nation at all times, and they apply, therefore, to you. He did not mean particularly to speak of the nation in the time of Christ, but he spoke of them as having a national character of hypocrisy. Compare the notes at Mat 1:22-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: hypocrites: Mat 7:5, Mat 23:23-29
well: Mar 7:6; Act 28:25-27
Geneva 1599
15:7 (3) [Ye] hypocrites, well did Esaias prophesy of you, saying,
(3) The same men are condemned for hypocrisy and superstition, because they made the kingdom of God to consist of outward things.
John Gill
15:7 Ye hypocrites,.... After our Lord had given so full a proof of their making void the commandments of God by their traditions, he might very justly, as he does, call them hypocrites; who pretended to so much religion and holiness, and yet scrupled not, upon occasion, to set aside a divine command; who affected so much sanctity, as to be displeased with the disciples, for not complying with an order of their elders, when they themselves made no account of a divine precept; and plainly showed they had more regard to men than God, and to the precepts of men, than to the commands of God, and to approve themselves to men more than to God; and that they sought the praise and applause of men, and not the honour which comes from God; and that their religion lay in mere rituals and externals, and those of men's devising, and not in the spiritual worship and service of God. Nor can it be thought that Christ, in calling them hypocrites, bears too hard upon them; when one of their own doctors, who lived not very distant from this age, says (a) of the men of Jerusalem, that
"if the hypocrites of the world were divided into ten parts, nine of them would belong to Jerusalem, and one to the rest of the world.''
Well did Esaias prophesy of you, saying, in Is 29:13 which prophecy, though it was directed to, and suited with many in that generation in which the prophet lived, yet had a further view to the Jews in after times: their own writers (b) acknowledge, that the whole prophecy is spoken of that nation; for by Ariel they understand the altar at Jerusalem, the city in which David dwelt,
(a) R. Nathan in Rabba, sect. 1. (b) Abarbinel, Jarchi, Kimchi, & Aben Ezra.
John Wesley
15:7 Well did Isaiah prophesy of you, saying - That is, the description which Isaiah gave of your fathers, is exactly applicable to you. The words therefore which were a description of them, are a prophecy with regard to you.
Robert Jamieson, A. R. Fausset and David Brown
15:7 Ye hypocrites, well did Esaias prophesy of you, saying-- (Is 29:13).
15:815:8: Ժողովուրդս այս շրթա՛մբք պատուէ զիս, եւ սիրտք իւրեանց հեռացեալ մեկուսի՛ է յինէն[282]. [282] Ոմանք. Եւ սիրտ իւրեանց. կամ՝ եւ սրտիւք իւրեանց հե՛՛։
8 “Այս ժողովուրդը շրթունքներով է ինձ մեծարում, բայց իրենց սիրտը հեռացած բաժանուած է ինձնից
8 ‘Այս ժողովուրդը միայն շրթունքներովը* զիս կը պատուէ, բայց իրենց սիրտը հեռացած, զատուած է ինձմէ.
Ժողովուրդս այս [46]շրթամբք պատուէ զիս, եւ սիրտ իւրեանց հեռացեալ մեկուսի է յինէն:

15:8: Ժողովուրդս այս շրթա՛մբք պատուէ զիս, եւ սիրտք իւրեանց հեռացեալ մեկուսի՛ է յինէն[282].
[282] Ոմանք. Եւ սիրտ իւրեանց. կամ՝ եւ սրտիւք իւրեանց հե՛՛։
8 “Այս ժողովուրդը շրթունքներով է ինձ մեծարում, բայց իրենց սիրտը հեռացած բաժանուած է ինձնից
8 ‘Այս ժողովուրդը միայն շրթունքներովը* զիս կը պատուէ, բայց իրենց սիրտը հեռացած, զատուած է ինձմէ.
zohrab-1805▾ eastern-1994▾ western am▾
15:88: приближаются ко Мне люди сии устами своими, и чтут Меня языком, сердце же их далеко отстоит от Меня;
15:8  ὁ λαὸς οὖτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ·
15:8. Ὁ ( The-one ) λαὸς ( a-people ) οὗτος ( the-one-this ) τοῖς ( unto-the-ones ) χείλεσίν ( unto-lips ) με ( to-me ) τιμᾷ , ( it-valuateth-unto ) ἡ ( the-one ) δὲ ( moreover ) καρδία ( a-heart ) αὐτῶν ( of-them ) πόρρω ( far-unto-which ) ἀπέχει ( it-holdeth-off ) ἀπ' ( off ) ἐμοῦ : ( of-ME )
15:8. populus hic labiis me honorat cor autem eorum longe est a meThis people honoureth me with their lips: but their heart is far from me.
8. This people honoureth me with their lips; But their heart is far from me.
15:8. ‘This people honors me with their lips, but their heart is far from me.
15:8. This people draweth nigh unto me with their mouth, and honoureth me with [their] lips; but their heart is far from me.
This people draweth nigh unto me with their mouth, and honoureth me with [their] lips; but their heart is far from me:

8: приближаются ко Мне люди сии устами своими, и чтут Меня языком, сердце же их далеко отстоит от Меня;
15:8  ὁ λαὸς οὖτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ·
15:8. populus hic labiis me honorat cor autem eorum longe est a me
This people honoureth me with their lips: but their heart is far from me.
15:8. ‘This people honors me with their lips, but their heart is far from me.
15:8. This people draweth nigh unto me with their mouth, and honoureth me with [their] lips; but their heart is far from me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:8: Their heart is far from me - The true worship of God consists in the union of the heart to him - where this exists not, a particle of the spirit of devotion cannot be found.
This people draweth nigh unto me with their mouth - This clause, which is taken from Isa 29:13, is omitted by several excellent MSS., and by several versions and fathers. Erasmus, Mill, Drusius, and Bengel, approve of the omission, and Griesbach has left it out of the text; but as I find it in the prophet, the place from which it is quoted, I dare not omit it, howsoever respectable the above authorities may appear.
Albert Barnes: Notes on the Bible - 1834
15:8
Draweth nigh unto me with their mouth ... - That is, they are regular in the forms of worship; they are strict in ceremonial observances, and keep the law outwardly; but God requires the heart, and that they have not rendered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:8: draweth: Isa 29:13; Eze 33:31; Joh 1:47; Pe1 3:10
but: Pro 23:26; Jer 12:2; Act 8:21; Heb 3:12
John Gill
15:8 This people draweth nigh unto me with their mouth,.... The preface to these words, or the form in which they are introduced by the prophet; "wherefore the Lord said", is left out in this citation, being unnecessary here, though of the greatest importance there; partly to show, that what was about to be said, was not the prophet's own words, but the words of the Lord, of which the Jews in Christ's time made no doubt; and partly to give a reason why that judicial blindness, threatened in the context, should be inflicted on them, which is no part of Christ's design here; but which is only to show, that the description here given exactly agrees with them, and so proves, and confirms the character he gives of them as hypocrites. They approached the ordinances of God, and drew nigh to him, and attended him in outward worship; they prayed unto him publicly, and constantly, in the streets, in the synagogues, and temple, and with much seeming devotion and sanctity:
and honoureth me with their lips: they owned him to be their creator and preserver; they made their boast of him, and of their knowledge of him, as the one only living, and true God, and as the God of Israel; they brought their sacrifices of praise and thanksgiving, even the fruit of their lips, unto him, for their many peculiar mercies, privileges, and favours, as a nation, church, and people, and with much seeming sincerity and affection.
But their heart is far from me; they had no true love to God, nor faith in him, nor fear of him; they were not at all concerned for his presence with them, or for communion with him, or for his honour and glory; their hearts were in the world, and after their covetousness; they made religion a tool to their secular purposes, supposing gain to be godliness; sought the applause of men, and contented themselves with bodily exercise; having no regard to internal religion, powerful godliness, or where their hearts were, so be it, their bodies were presented to God in public worship; and what they did it was to be seen and approved of men, not caring what the searcher of hearts knew concerning them, or what he required of them.
John Wesley
15:8 Their heart is far from me - And without this all outward worship is mere mockery of God. Is 29:13.
Robert Jamieson, A. R. Fausset and David Brown
15:8 This people draweth nigh unto me with their mouth, &c.--By putting the commandments of men on a level with the divine requirements, their whole worship was rendered vain--a principle of deep moment in the service of God. "For," it is added in Mk 7:8, "laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups; and many other such like things ye do." The drivelling nature of their multitudinous observances is here pointedly exposed, in contrast with the manly observance of "the commandment of God"; and when our Lord says, "Many other such like things ye do," it is implied that He had but given a specimen of the hideous treatment which the divine law received, and the grasping disposition which, under the mask of piety, was manifested by the ecclesiastics of that day.
15:915:9: զո՛ւր պաշտեն զիս. ուսուցանեն վարդապետութիւնս՝ զմարդկա՛ն պատուիրեալս։
9 զուր են ինձ պաշտում. մարդկանց կողմից պատուիրուած վարդապետութիւններ են ուսուցանում”»:
9 Ու պարապ տեղը զիս կը պաշտեն՝ մարդոց պատուիրած բաները իբրեւ վարդապետութիւն սորվեցնելով’»։
զուր պաշտեն զիս, ուսուցանեն վարդապետութիւնս` զմարդկան պատուիրեալս:

15:9: զո՛ւր պաշտեն զիս. ուսուցանեն վարդապետութիւնս՝ զմարդկա՛ն պատուիրեալս։
9 զուր են ինձ պաշտում. մարդկանց կողմից պատուիրուած վարդապետութիւններ են ուսուցանում”»:
9 Ու պարապ տեղը զիս կը պաշտեն՝ մարդոց պատուիրած բաները իբրեւ վարդապետութիւն սորվեցնելով’»։
zohrab-1805▾ eastern-1994▾ western am▾
15:99: но тщетно чтут Меня, уча учениям, заповедям человеческим.
15:9  μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.
15:9. μάτην ( to-follied ) δὲ ( moreover ) σέβονταί ( they-revere ) με , ( to-me ," διδάσκοντες ( teaching ) διδασκαλίας ( to-spoken-teachings-unto ) ἐντάλματα ( to-finishings-in-to ) ἀνθρώπων . ( of-mankinds )
15:9. sine causa autem colunt me docentes doctrinas mandata hominumAnd in vain do they worship me, teaching doctrines and commandments of men.
9. But in vain do they worship me, Teaching doctrines the precepts of men.
15:9. For in vain do they worship me, teaching the doctrines and commandments of men.’ ”
15:9. But in vain they do worship me, teaching [for] doctrines the commandments of men.
But in vain they do worship me, teaching [for] doctrines the commandments of men:

9: но тщетно чтут Меня, уча учениям, заповедям человеческим.
15:9  μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.
15:9. sine causa autem colunt me docentes doctrinas mandata hominum
And in vain do they worship me, teaching doctrines and commandments of men.
15:9. For in vain do they worship me, teaching the doctrines and commandments of men.’ ”
15:9. But in vain they do worship me, teaching [for] doctrines the commandments of men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:9: In vain they do worship me, etc. - By the traditions of the elders, not only the word of God was perverted, but his worship also was greatly corrupted. But the Jews were not the only people who have acted thus: whole Christian Churches, as well as sects and parties, have acted in the same way. Men must not mould the worship of God according to their fancy - it is not what they think will do - is proper, innocent, etc., but what God himself has prescribed, that he will acknowledge as his worship. However sincere a man may be in a worship of his own invention, or of man's commandment, yet it profits him nothing. Christ himself says it is in vain. To condemn such, may appear to some illiberal; but whatever may be said in behalf of sincere heathens, and others who have not had the advantages of Divine Revelation, there is no excuse for the man who has the Bible before him.
Albert Barnes: Notes on the Bible - 1834
15:9
In vain do they worship me - That is, their attempts to worship are "vain," or are not real worship - they are mere "forms."
Teaching for doctrines ... - The word "doctrines," here, means the requirements of religion - things to be believed and practiced in religion.
God only has a right to declare what shall be done in his service; but they held their traditions to be superior to the written word of God, and taught them as doctrines binding the conscience. See the notes at Isa 29:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:9: in: Exo 20:7; Lev 26:16, Lev 26:20; Sa1 25:21; Psa 39:6, Psa 73:13; Ecc 5:2-7; Isa 1:13-15, Isa 58:1-3; Mal 3:14; Mar 7:7; Co1 15:2; Jam 2:20
teaching: Deu 12:32; Pro 30:5, Pro 30:6; Isa 29:13; Col 2:18-22; Ti1 1:4, Ti1 4:1-3, Ti1 4:6, Ti1 4:7; Tit 1:14; Heb 13:9; Rev 22:18
John Gill
15:9 But in vain do they worship me,.... In the Hebrew text it is, "their fear towards me": which is rightly expressed here by "worship"; for the fear of God often intends the whole worship of God, both external and internal: here it only signifies external worship, which these men only attended to. They prayed in the synagogues, read, and, in their way, expounded the books of Moses, and the prophets, to the people, diligently observed the rituals of the ceremonial law, brought their offerings and sacrifices to the temple, and neglected nothing appertaining to the outward service of it; and yet it was all "in vain", and to no purpose; since the heart was wanting, no grace there, they acted from wrong principles, and with wrong views; their worship was merely outward, formal, and customary; and besides, they added doctrines and traditions of their own inventing and devising. The phrase, "in vain", is not in the text in Isaiah: some have thought that it was not originally in Matthew, but inserted by some other hand, to make the sense more complete. Grotius thinks there was a various reading, which is followed by the Septuagint, and the evangelist; and that instead of "and is", it was the same with "in vain": but there is no need to suppose either of these: Christ, who made this citation, either added it himself for the clearer illustration of the passage, and as being entirely agreeable to the sense of it, and which it required, for the true understanding of it; or he might have in his view another passage of the same prophet, speaking of the same people, and upon the same subject, Is 1:11 and from thence take the phrase, and, for explanation sake, join it to the passage here. It follows,
teaching for doctrines the commandments of men; that is, teaching the people to observe the traditions of the elders, the decrees and determinations of the doctors, as if they were doctrines delivered by God himself; or, instead of the doctrines contained in the Bible, which lay neglected by them, they obtruded on them the orders, and injunctions of men. In the text in Isaiah, are only these words, "taught by the precept of men": and which relate to their fear and worship of God; and which is here interpreted of their teachers teaching them it, and that explained of the commandments of men; as if, instead of "taught", it had been read, "teaching". The Jews have no reason to quarrel with this construction and sense, since their Targum paraphrases it thus; "and their fear before me is, , according to the commandment of men that teach": and a noted commentator (c) of their's has this remark on the text, "their fear towards me is" not with a perfect heart, but "by the commandment , of the men that teach them".
(c) R. Sol. Jarchi in Isa. xxix. 13.
John Wesley
15:9 Teaching the commandments of men - As equal with, nay, superior to, those of God. What can be a more heinous sin?
15:1015:10: Եւ կոչեցեալ առ ինքն զժողովուրդսն՝ ասէ ցնոսա. Լուարո՛ւք եւ ՚ի մի՛տ առէք.
10 Եւ Յիսուս իր մօտ կանչելով ժողովրդին՝ ասաց. «Լսեցէ՛ք եւ իմացէ՛ք
10 Ժողովուրդը իրեն կանչելով՝ ըսաւ անոնց. «Լսեցէք ու միտք առէք.
Եւ կոչեցեալ առ ինքն զժողովուրդսն` ասէ ցնոսա. Լուարուք եւ ի միտ առէք:

15:10: Եւ կոչեցեալ առ ինքն զժողովուրդսն՝ ասէ ցնոսա. Լուարո՛ւք եւ ՚ի մի՛տ առէք.
10 Եւ Յիսուս իր մօտ կանչելով ժողովրդին՝ ասաց. «Լսեցէ՛ք եւ իմացէ՛ք
10 Ժողովուրդը իրեն կանչելով՝ ըսաւ անոնց. «Լսեցէք ու միտք առէք.
zohrab-1805▾ eastern-1994▾ western am▾
15:1010: И, призвав народ, сказал им: слушайте и разумейте!
15:10  καὶ προσκαλεσάμενος τὸν ὄχλον εἶπεν αὐτοῖς, ἀκούετε καὶ συνίετε·
15:10. Καὶ (And) προσκαλεσάμενος ( having-called-toward-unto ) τὸν (to-the-one) ὄχλον (to-a-crowd) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ἀκούετε (Ye-should-hear) καὶ (and) συνίετε: (ye-should-send-together)
15:10. et convocatis ad se turbis dixit eis audite et intellegiteAnd having called together the multitudes unto him, he said to them: Hear ye and understand.
10. And he called to him the multitude, and said unto them, Hear, and understand:
15:10. And having called the multitudes to him, he said to them: “Listen and understand.
15:10. And he called the multitude, and said unto them, Hear, and understand:
And he called the multitude, and said unto them, Hear, and understand:

10: И, призвав народ, сказал им: слушайте и разумейте!
15:10  καὶ προσκαλεσάμενος τὸν ὄχλον εἶπεν αὐτοῖς, ἀκούετε καὶ συνίετε·
15:10. et convocatis ad se turbis dixit eis audite et intellegite
And having called together the multitudes unto him, he said to them: Hear ye and understand.
15:10. And having called the multitudes to him, he said to them: “Listen and understand.
15:10. And he called the multitude, and said unto them, Hear, and understand:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10 (Мк VII:14). Поставив врагов Своих в безвыходное положение чрезвычайной силою Своей, аргументами, Спаситель оставляет их и обращается с речью ко всему народу. На это и указывает proskalesamenoV — «призвав» или «подозвав» народ, который стоял тут же, может быть, только расступившись пред своими учителями и руководителями, беседовавшими со Христом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 And he called the multitude, and said unto them, Hear, and understand: 11 Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. 12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? 13 But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. 14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. 15 Then answered Peter and said unto him, Declare unto us this parable. 16 And Jesus said, Are ye also yet without understanding? 17 Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? 18 But those things which proceed out of the mouth come forth from the heart; and they defile the man. 19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: 20 These are the things which defile a man: but to eat with unwashen hands defileth not a man.

Christ having proved that the disciples, in eating with unwashen hands, were not to be blamed, as transgressing the traditions and injunctions of the elders, comes here to show that they were not to be blamed, as having done any thing that was in itself evil. In the former part of his discourse he overturned the authority of the law, and in this the reason of it. Observe,

I. The solemn introduction to this discourse (v. 10); He called the multitude. They were withdrawn while Christ discoursed with the scribes and Pharisees; probably those proud men ordered them to withdraw, as not willing to talk with Christ in their hearing; Christ must favour them at their pleasure with a discourse in private. But Christ had a regard to the multitude; he soon despatched the scribes and Pharisees, and then turned them off, invited the mob, the multitude, to be his hearers: thus the poor are evangelized; and the foolish things of the world, and things that are despised hath Christ chosen. The humble Jesus embraced those whom the proud Pharisees looked upon with disdain, and to them he designed it for a mortification. He turns from them as wilful and unteachable, and turns to the multitude, who, though weak, were humble, and willing to be taught. To them he said, Hear and understand. Note, What we hear from the mouth of Christ, we must give all diligence to understand. Not only scholars, but even the multitude, the ordinary people, must apply their minds to understand the words of Christ. He therefore calls upon them to understand, because the lesson he was now about to teach them, was contrary to the notions which they had sucked in with their milk from their teachers; and overturned many of the customs and usages which they were wedded to, and laid stress upon. Note, There is need of a great attention of mind and clearness of understanding to free men from those corrupt principles and practices which they have been bred up in and long accustomed to; for in that case the understanding is commonly bribed and biassed by prejudice.

II. The truth itself laid down (v. 11), in two propositions, which were opposite to the vulgar errors of that time, and were therefore surprising.

1. Not that which goes into the mouth defileth the man. It is not the kind or quality of our food, nor the condition of our hands, that affects the soul with any moral pollution or defilement. The kingdom of God is not meat and drink, Rom. xiv. 17. That defiles the man, by which guilt is contracted before God, and the man is rendered offensive to him, and disfitted for communion with him; now what we eat, if we do not eat unreasonably and immoderately, does not this; for to the pure all things are pure, Tit. i. 15. The Pharisees carried the ceremonial pollutions, by eating such and such meats, much further than the law intended, and burdened it with additions of their own, which our Saviour witnesses against; intending hereby to pave the way to a repeal of the ceremonial law in that matter. He was now beginning to teach his followers to call nothing common or unclean; and if Peter, when he was bid to kill and eat, had remembered this word, he would not have said, Not so, Lord, Acts x. 13-15, 28.

2. But that which comes out of the mouth, this defiles a man. We are polluted, not by the meat we eat with unwashen hands, but by the words we speak from an unsanctified heart; thus it is that the mouth causeth the flesh to sin, Eccl. v. 6. Christ, in a former discourse, had laid a great stress upon our words (ch. xii. 36, 37); and that was intended for reproof and warning to those that cavilled at him; this here is intended for reproof and warning to those that cavilled at the disciples, and censured them. It is not the disciples that defile themselves with what they eat, but the Pharisees that defile themselves with what they speak spitefully and censoriously of them. Note, Those who charge guilt upon others for transgressing the commandments of men, many times bring greater guilt upon themselves, by transgressing the law of God against rash judging. Those most defile themselves, who are most forward to censure the defilements of others.

III. The offence that was taken at this truth and the account brought to Christ of that offence (v. 12); "The disciples said unto him, Knowest thou that the Pharisees were offended, and didst thou not foresee that they would be so, at this saying, and would think the worse of thee and of thy doctrine for it, and be the more enraged at thee?"

1. It was not strange that the Pharisees should be offended at this plain truth, for they were men made up of error and enmity, mistakes and malice. Sore eyes cannot bear clear light; and nothing is more provoking to proud imposers than the undeceiving of those whom they have first blindfolded, and then enslaved. It should seem that the Pharisees, who were strict observers of the traditions, were more offended than the scribes, who were the teachers of them; and perhaps they were as much galled with the latter part of Christ's doctrine, which taught a strictness in the government of our tongue, as with the former part, which taught an indifference about washing our hands; great contenders for the formalities of religion, being commonly as great contemners of the substantials of it.

2. The disciples thought it strange that their Master should say that which he knew would give so much offence; he did not use to do so: surely, they think, if he had considered how provoking it would be, he would not have said it. But he knew what he said, and to whom he said it, and what would be the effect of it; and would teach us, that though in indifferent things we must be tender of giving offence, yet we must not, for fear of that, evade any truth or duty. Truth must be owned, and duty done; and if any be offended, it is his own fault; it is scandal, not given, but taken.

Perhaps the disciples themselves stumbled at the word Christ said, which they thought bold, and scarcely reconcileable with the difference that was put by the law of God between clean and unclean meats; and therefore objected this to Christ, that they might themselves be better informed. They seem likewise to have a concern upon them for the Pharisees, though they had quarrelled with them; which teaches us to forgive, and seek the good, especially the spiritual good, of our enemies, persecutors, and slanderers. They would not have the Pharisees go away displeased at any thing Christ had said; and therefore, though they do not desire him to retract it, they hope he will explain, correct, and modify it. Weak hearers are sometimes more solicitous than they should be not to have wicked hearers offended. But if we please men with the concealment of truth, and the indulgence of their errors and corruptions, we are not the servants of Christ.

IV. The doom passed upon the Pharisees and their corrupt traditions; which comes in as a reason why Christ cared not though he offended them, and therefore why the disciples should not care; because they were a generation of men that hated to be reformed, and were marked out for destruction. Two things Christ here foretels concerning them.

1. The rooting out of them and their traditions (v. 13); Every plant which my heavenly Father hath not planted, shall be rooted up. Not only the corrupt opinions and superstitious practices of the Pharisees, but their sect, and way, and constitution, were plants not of God's planting. The rules of their profession were no institutions of his, but owed their origin to pride and formality. The people of the Jews were planted a noble vine; but now that they are become the degenerate plant of a strange vine, God disowned them, as not of his planting. Note, (1.) In the visible church, it is no strange thing to find plants that our heavenly Father has not planted. It is implied, that whatever is good in the church is of God's planting, Isa. xli. 19. But let the husbandman be ever so careful, his ground will cast forth weeds of itself, more or less, and there is an enemy busy sowing tares. What is corrupt, though of God's permitting, is not of his planting; he sows nothing but good seed in his field. Let us not therefore be deceived, as if all must needs be right that we find in the church, and all those persons and things our Father's plants that we find in our Father's garden. Believe not every spirit, but try the spirits; see Jer. xix. 5; xxiii. 31, 32. (2.) Those that are of the spirit of the Pharisees, proud, formal, and imposing, what figure soever they make, and of what denomination soever they be, God will not own them as of his planting. By their fruit you shall know them. (3.) Those plants that are not of God's planting, shall not be of his protecting, but shall undoubtedly be rooted up. What is not of God shall not stand, Acts v. 38. What things are unscriptural, will wither and die of themselves, or be justly exploded by the churches; however in the great day these tares that offend will be bundled for the fire. What is become of the Pharisees and their traditions? They are long since abandoned; but the gospel of truth is great, and will remain. It cannot be rooted up.

2. The ruin of them; and their followers, who had their persons and principles in admiration, v. 14. Where,

(1.) Christ bids his disciples let them alone. "Have no converse with them or concern for them; neither court their favour, nor dread their displeasure; care not though they be offended, they will take their course, and let them take the issue of it. They are wedded to their own fancies, and will have every thing their own way; let them alone. Seek not to please a generation of men that please not God (1 Thess. ii. 15), and will be pleased with nothing less than absolute dominion over your consciences. They are joined to idols, as Ephraim (Hos. iv. 17), the idols of their own fancy; let them alone, let them be filthy still," Rev. xxii. 11. The case of those sinners is sad indeed, whom Christ orders his ministers to let alone.

(2.) He gives them two reasons for it. Let them alone; for,

[1.] They are proud and ignorant; two bad qualities that often meet, and render a man incurable in his folly, Prov. xxvi. 12. They are blind leaders of the blind. They are grossly ignorant in the things of God, and strangers to the spiritual nature of the divine law; and yet so proud, that they think they see better and further than any, and therefore undertake to be leaders of others, to show others the way to heaven, when they themselves know not one step of the way; and, accordingly, they prescribe to all, and proscribe those who will not follow them. Though they were blind, if they had owned it, and come to Christ for eye-salve, they might have seen, but they disdained the intimation of such a thing (John ix. 40); Are we blind also? They were confident that they themselves were guides of the blind (Rom. ii. 19, 20), were appointed to be so, and fit to be so; that every thing they said was an oracle and a law; "Therefore let them alone, their case is desperate; do not meddle with them; you may soon provoke them, but never convince them." How miserable was the case of the Jewish Church now when their leaders were blind, so self-conceitedly foolish, as to be peremptory in their conduct, while the people were so sottishly foolish as to follow them with an implicit faith and obedience, and willingly walk after the commandment, Hos. v. 11. Now the prophecy was fulfilled, Isa. xxix. 10, 14. And it is easy to imagine what will be in the end hereof, when the prophets prophesy falsely, and the priests bear rule by their means, and the people love to have it so, Jer. v. 31.

[2.] They are posting to destruction, and will shortly be plunged into it; Both shall fall into the ditch. This must needs be the end of it, if both be so blind, and yet both so bold, venturing forward, and yet not aware of danger. Both will be involved in the general desolation coming upon the Jews, and both drowned in eternal destruction and perdition. The blind leaders and the blind followers will perish together. We find (Rev. xxii. 15), that hell is the portion of those that make a lie, and of those that love it when it is made. The deceived and the deceiver are obnoxious to the judgment of God, Job xii. 16. Note, First, Those that by their cunning craftiness draw others to sin and error, shall not, with all their craft and cunning, escape ruin themselves. If both fall together into the ditch, the blind leaders will fall undermost, and have the worst of it; see Jer. xiv. 15, 16. The prophets shall be consumed first, and then the people to whom they prophesy, Jer. xx. 6; xxvii. 15, 16. Secondly, The sin and ruin of the deceivers will be no security to those that are deceived by them. Though the leaders of this people cause them to err, yet they that are led of them are destroyed (Isa. ix. 16), because they shut their eyes against the light which would have rectified their mistake. Seneca, complaining of most people's being led by common opinion and practice (Unusquisque mavult credere quam judicare--Things are taken upon trust, and never examined), concludes, Indeista tanta coacervatio aliorum super alios ruentium--Hence crowds fall upon crowds, in vast confusion. De Vitâ Beatâ. The falling of both together will aggravate the fall of both; for they that have thus mutually increased each other's sin, will mutually exasperate each other's ruin.

V. Instruction given to the disciples concerning the truth Christ had laid down, v. 10. Though Christ rejects the wilfully ignorant who care not to be taught, he can have compassion on the ignorant who are willing to learn, Heb. v. 2. If the Pharisees, who made void the law, be offended, let them be offended: but this great peace have they who love the law, that nothing shall offend them, but, some way or other, the offence shall be taken off, Ps. cxix. 165.

Here is, 1. Their desire to be better instructed in this matter (v. 15); in this request as in many others, Peter was their speaker; the rest, it is probable, putting him on to speak, or intimating their concurrence; Declare unto us this parable. What Christ said was plain, but, because it agreed not with the notions they had imbibed, though they would not contradict it, yet they call it a parable, and cannot understand it. Note, (1.) Weak understandings are apt to turn plain truths into parables, and to seek for a knot in a bulrush. The disciples often did so, as John xvi. 17. Even the grasshopper is a burthen to a weak stomach, and babes in understanding cannot bear and digest strong meat. (2.) Where a weak head doubts concerning any word of Christ, an upright heart and a willing mind will seek for instruction. The Pharisees were offended, but kept it to themselves; hating to be reformed, they hated to be informed; but the disciples, though offended, sought for satisfaction, imputing the offence, not to the doctrine delivered, but to the shallowness of their own capacity.

2. The reproof Christ gave them for their weakness and ignorance (v. 16); Are ye also yet without understanding? As many as Christ loves and teaches, he thus rebukes. Note, They are very ignorant indeed, who understand not that moral pollutions are abundantly worse and more dangerous than ceremonial ones. Two things aggravate their dulness and darkness.

(1.) That they were the disciples of Christ; "Are ye also without understanding? Ye whom I have admitted into so great a degree of familiarity with me, are ye so unskilful in the word of righteousness?" Note, The ignorance and mistakes of those that profess religion, and enjoy the privileges of church-membership, are justly a grief to the Lord Jesus. "No wonder that the Pharisees understand not this doctrine, who know nothing of the Messiah's kingdom: but ye that have heard of it, and embraced it yourselves, and preached it to others, are ye also such strangers to the spirit and genius of it?"

(2.) That they had been a great while Christ's scholars; "Are ye yet so, after ye have been so long under my teaching?" Had they been but of yesterday in Christ's school, it had been another matter, but to have been for so many months Christ's constant hearers, and yet to be without understanding, was a great reproach to them. Note, Christ expects from us some proportion of knowledge, and grace, and wisdom, according to the time and means we have had. See John xiv. 9; Heb. v. 12; 2 Tim. iii. 7, 8.

3. The explication Christ gave them of this doctrine of pollutions. Though he chid them for their dulness, he did not cast them off, but pitied them, and taught them, as Luke xxiv. 25-27. He here shows us,

(1.) What little danger we are in of pollution from that which entereth in at the mouth, v. 17. An inordinate appetite, intemperance, and excess in eating, come out of the heart, and are defiling; but meat in itself is not so, as the Pharisees supposed. What there is of dregs and defilement in our meat, nature (or rather God of nature) has provided a way to clear us of it; it goes in at the belly, and is cast out into the draught, and nothing remains to us but pure nourishment. So fearfully and wonderfully are we made and preserved, and our souls held in life. The expulsive faculty is as necessary in the body as any other, for the discharge of that which is superfluous, or noxious; so happily is nature enabled to help itself, and shift for its own good: by this means nothing defiles; if we eat with unwashen hands, and so any thing unclean mix with our food, nature will separate it, and cast it out, and it will be no defilement to us. It may be a piece of cleanliness, but it is not point of conscience, to wash before meat; and we go upon a great mistake if we place religion in it. It is not the practice itself, but the opinion it is built upon, that Christ condemns, as if meat commended us to God (1 Cor. viii. 8); whereas Christianity stands not in such observances.

(2.) What great danger we are in of pollution from that which proceeds out of the mouth (v. 18), out of the abundance of the heart: compare ch. xii. 34. There is no defilement in the products of God's bounty; the defilement arises from the products of out corruption. Now here we have,

[1.] The corrupt fountain of that which proceeds out of the mouth; it comes from the heart; that is the spring and source of all sin, Jer. viii. 7. It is the heart that is so desperately wicked (Jer. xvii. 9); for there is no sin in a word or deed, which was not first in the heart. There is the root of bitterness, which bears gall and wormwood. It is the inward part of a sinner, that is very wickedness, Ps. v. 9. All evil speakings come forth from the heart, and are defiling; from the corrupt heart comes the corrupt communication.

[2.] Some of the corrupt streams which flow from this fountain, specified; though they do not all come out of the mouth, yet they all come out of the man, and are the fruits of that wickedness which is in the heart, and is wrought there, Ps. lviii. 2.

First, Evil thoughts, sins against all the commandments. Therefore David puts vain thoughts in opposition to the whole law, Ps. cxix. 113. These are the first-born of the corrupt nature, the beginning of its strength, and do most resemble it. These, as the son and heir, abide in the house, and lodge within us. There is a great deal of sin that begins and ends in the heart, and goes no further. Carnal fancies and imaginations are evil thoughts, wickedness in the contrivance (Dialogismoi poneroi), wicked plots, purposes, and devices of mischief to others, Mic. ii. 1.

Secondly, Murders, sins against the sixth commandment; these come from a malice in the heart against our brother's life, or a contempt of it. Hence he that hates his brother, is said to be a murderer; he is so at God's bar, 1 John iii. 15. War is in the heart, Ps. iv. 21; James iv. 1.

Thirdly, Adulteries and fornications, sins against the seventh commandment; these come from the wanton, unclean, carnal heart; and the lust that reigns there, is conceived there, and brings forth these sins, James i. 15. There is adultery in the heart first, and then in the act, ch. v. 28.

Fourthly, Thefts, sins against the eighth commandment; cheats, wrongs, rapines, and all injurious contracts; the fountain of all these is in the heart, that is it that is exercised in these covetous practices (2 Pet. ii. 14), that is set upon riches, Ps. lxii. 10. Achan coveted, and then took, Joshua vii. 20, 21.

Fifthly, False witness, against the ninth commandment; this comes from a complication of falsehood and covetousness, or falsehood and covetousness, or falsehood and malice in the heart. If truth, holiness, and love, which God requires in the inward parts, reigned as they ought, there would be no false witness bearing, Ps. lxiv. 6; Jer. ix. 8.

Sixthly, Blasphemies, speaking evil of God, against the third commandment; speaking evil of our neighbour, against the ninth commandment; these come from a contempt and disesteem of both in the heart; thence the blasphemy against the Holy Ghost proceeds (ch. xii. 31, 32); these are the overflowing of the gall within.

Now these are the things which defile a man, v. 20. Note, Sin is defiling to the soul, renders it unlovely and abominable in the eyes of a pure and holy God; unfit for communion with him, and for the enjoyment of him in the new Jerusalem, into which nothing shall enter that defileth or worketh iniquity. The mind and conscience are defiled by sin, and that makes every thing else so, Tit. i. 15. This defilement by sin was signified by the ceremonial pollutions which the Jewish doctors added to, but understood not. See Heb. ix. 13, 14; 1 John i. 7.

These therefore are the things we must carefully avoid, and all approaches toward them, and not lay stress upon the washing of the hands. Christ doth not yet repeal the law of the distinction of meats (that was not done till Acts x.), but the tradition of the elders, which was tacked to that law; and therefore he concludes, To eat with unwashen hands (which was the matter now in question), this defileth not a man. If he wash, he is not the better before God; if he wash not, he is not the worse.
Adam Clarke: Commentary on the Bible - 1831
15:10: Hear and understand - A most important command. Hear - make it a point of conscience to attend to the ministry of the word. Understand - be not satisfied with attending places of public worship merely; see that the teaching be of God, and that you lay it to heart.
Albert Barnes: Notes on the Bible - 1834
15:10: See also Mar 7:15-17.
And he called the multitude - In opposition to the doctrines of the Pharisees, the Saviour took occasion to show them that the great source of pollution was the heart. They supposed that external things chiefly defiled a man. On this all their doctrines about purification were founded. This opinion of the Jews it was of great importance to correct. The Saviour took occasion, therefore, to direct the people to the true source of defilement - their own hearts. He particularly directed them to it as of importance - "Hear and understand."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:10: he: Kg1 22:28; Mar 7:14, Mar 7:16; Luk 20:45-47
Hear: Mat 13:19, Mat 24:15; Isa 6:9, Isa 55:3; Luk 24:45; Eph 1:17; Col 1:9; Jam 1:5
Geneva 1599
15:10 (4) And he called the multitude, and said unto them, Hear, and understand:
(4) Christ teaches us that the hypocrisy of false teachers who deceive our souls is not to be endured at all, not even in small matters, and there is no reason why their office or position should blind our eyes: otherwise we are likely to perish with them.
John Gill
15:10 And he called the multitude,.... Having silenced the Scribes and Pharisees, and judging it not worth his while to say any more to men so obstinate and perverse; who were not open to conviction, nor would attend to any argument or reason, though ever so clear and strong, against their darling notions; he leaves them, as both disliking them, and despairing of them, and calls to the common people; who, through their great veneration for these men, upon their coming withdrew, and stood at a distance; nor indeed would they admit them very near unto them, lest they should be polluted by them: Christ, I say, calls to these to come nearer to him, hoping better of them, and knowing that they were more tractable, and teachable; and that there were some among them, that were to be brought off of their former principles and prejudices, to embrace him, and the truths delivered by him:
and said unto them, hear and understand; this he said, partly, by way of reflection upon the learned Scribes and Pharisees, who, with all their learning, could not hear him so as to understand him; and partly to excite the attention of the multitude to what he had to say; as also to show, that barely to hear with the outward hearing of the ear, will be of no service, unless what is heard is understood; and that the way to understand, is to hear.
Robert Jamieson, A. R. Fausset and David Brown
15:10 And he called the multitude, and said unto them--The foregoing dialogue, though in the people's hearing, was between Jesus and the pharisaic cavillers, whose object was to disparage Him with the people. But Jesus, having put them down, turns to the multitude, who at this time were prepared to drink in everything He said, and with admirable plainness, strength, and brevity, lays down the great principle of real pollution, by which a world of bondage and uneasiness of conscience would be dissipated in a moment, and the sense of sin be reserved for deviations from the holy and eternal law of God.
Hear and understand:
15:1115:11: ո՛չ որ ինչ մտանէ ընդ բերան՝ պղծէ զմարդ, այլ որ ինչ ելանէ ՚ի բերանոյ՝ ա՛յն պղծէ զմարդ։
11 ոչ թէ՝ ինչ որ բերանով է մտնում, ա՛յն է պղծում մարդուն, այլ ինչ որ ելնում է բերանից՝ ա՛յն է պղծում մարդուն»
11 Ոչ թէ ինչ որ բերանը կը մտնէ՝ կը պղծէ մարդը, հապա ինչ որ բերնէն կ’ելլէ՝ անիկա կը պղծէ մարդը»։
ոչ որ ինչ մտանէ ընդ բերան` պղծէ զմարդ, այլ որ ինչ ելանէ ի բերանոյ` այն պղծէ զմարդ:

15:11: ո՛չ որ ինչ մտանէ ընդ բերան՝ պղծէ զմարդ, այլ որ ինչ ելանէ ՚ի բերանոյ՝ ա՛յն պղծէ զմարդ։
11 ոչ թէ՝ ինչ որ բերանով է մտնում, ա՛յն է պղծում մարդուն, այլ ինչ որ ելնում է բերանից՝ ա՛յն է պղծում մարդուն»
11 Ոչ թէ ինչ որ բերանը կը մտնէ՝ կը պղծէ մարդը, հապա ինչ որ բերնէն կ’ելլէ՝ անիկա կը պղծէ մարդը»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1111: не то, что входит в уста, оскверняет человека, но то, что выходит из уст, оскверняет человека.
15:11  οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος τοῦτο κοινοῖ τὸν ἄνθρωπον.
15:11. οὐ (not) τὸ (the-one) εἰσερχόμενον ( coming-into ) εἰς (into) τὸ (to-the-one) στόμα (to-a-mouth) κοινοῖ (it-en-commoneth) τὸν (to-the-one) ἄνθρωπον, (to-a-mankind,"ἀλλὰ (other) τὸ (the-one) ἐκπορευόμενον ( traversing-out-of ) ἐκ (out) τοῦ (of-the-one) στόματος (of-a-mouth,"τοῦτο (the-one-this) κοινοῖ (it-en-commoneth) τὸν (to-the-one) ἄνθρωπον. (to-a-mankind)
15:11. non quod intrat in os coinquinat hominem sed quod procedit ex ore hoc coinquinat hominemNot that which goeth into the mouth defileth a man: but what cometh out of the mouth, this defileth a man.
11. Not that which entereth into the mouth defileth the man; but that which proceedeth out of the mouth, this defileth the man.
15:11. A man is not defiled by what enters into the mouth, but by what proceeds from the mouth. This is what defiles a man.”
15:11. Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.
Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man:

11: не то, что входит в уста, оскверняет человека, но то, что выходит из уст, оскверняет человека.
15:11  οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος τοῦτο κοινοῖ τὸν ἄνθρωπον.
15:11. non quod intrat in os coinquinat hominem sed quod procedit ex ore hoc coinquinat hominem
Not that which goeth into the mouth defileth a man: but what cometh out of the mouth, this defileth a man.
15:11. A man is not defiled by what enters into the mouth, but by what proceeds from the mouth. This is what defiles a man.”
15:11. Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 (Мк VII:15 с небольшой разницей в выражениях). Когда фарисеи обвиняли учеников в том, что они ели неумытыми руками, Спаситель говорит, что никакая пища не оскверняет человека. Но если пища не оскверняет, то тем более вкушение ее неумытыми руками. Тут изложен был совершенно новый принцип, который, как ни прост сам по себе, до сих пор еще не понимается многими как следует. В нем выражается мысль, противоположная той, что какая-нибудь пища может быть причиною духовного или религиозного осквернения. Здесь Иисус Христос мыслит, очевидно, не о законном, а о нравственном осквернении, которое имеет отношение не к тому, что входит в уста (ср. 1 Тим IV:4), а к тому, что выходит из уст (безнравственные речи). Судя по контексту, против Моисеевых установлений Спаситель не говорит, но применение Его речи к ним неизбежно, так что вследствие этого закон и его господство подвергаются материальной отмене. В соответствующем месте у Марка правильно находят некоторую двусмысленность. Матфей подставляет объяснительное «из уст» вместо «из человека».
Adam Clarke: Commentary on the Bible - 1831
15:11: Not that which goeth into the mouth defileth - This is an answer to the carping question of the Pharisees, mentioned Mat 15:2, Why do thy disciples eat with unwashed hands? To which our Lord here replies, That what goes into the mouth defiles not the man; i.e. that if, in eating with unwashed hands, any particles of dust, etc., cleaving to the hands, might happen to be taken into the mouth with the food, this did not defile, did not constitute a man a sinner; for it is on this alone the question hinges: thy disciples eat with unwashed hands; therefore they are sinners; for they transgress the tradition of the elders, i.e. the oral law, which they considered equal in authority to the written law; and, indeed, often preferred the former to the latter, so as to make it of none effect, totally to destroy its nature and design, as we have often seen in the preceding notes.
That which cometh out of the mouth - That is, what springs from a corrupt unregenerate heart - a perverse will and impure passions - these defile, i.e. make him a sinner.
Albert Barnes: Notes on the Bible - 1834
15:11
Not that which goeth into the mouth ... - The disciples were charged with being sinners for transgressing the tradition of the elders in eating with unwashed hands.
Christ replies that what they should eat could not render them sinners. The man, the moral agent, the soul, could not be polluted by anything that was eaten. What proceeds from the man himself, from his heart, would defile him.
Defileth - Pollutes, corrupts, or renders sinful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:11: that which goeth: Mar 7:15; Luk 11:38-41; Act 10:14, Act 10:15, Act 11:8, Act 11:9; Rom 14:14, Rom 14:17, Rom 14:20; Ti1 4:4, Ti1 4:5; Tit 1:15; Heb 13:9
but: Mat 15:18-20, Mat 12:34-37; Psa 10:7, Psa 12:2, Psa 52:2-4, Psa 58:3, Psa 58:4; Isa 37:23; Isa 59:3-5, Isa 59:13-15; Jer 9:3-6; Rom 3:13, Rom 3:14; Jam 3:5-8; Pe2 2:18
John Gill
15:11 Not that which goeth into the mouth defileth the man,.... No sorts of meats, or drinks, or whatever is proper food for men, or manner of eating and drinking them, when moderately used, defile a man, or render him loathsome and odious in the sight God. This is directly opposite to the notions of the Jews, who say (d), that
"forbidden meats are unclean themselves, "and defile both body and soul".''
The first food of man was herbs; after the flood he had an allowance of the flesh of beasts, without distinction; under the Levitical dispensation, a difference of meats was enjoined to be observed; the laws respecting that distinction are now abolished, and not binding on us under the Gospel dispensation. Some scruples, about some of these things, did arise among the first Christians; but in process of time these difficulties were got over: nor is there any religion in abstinence from any sort of food; men, indeed, on a "physical" account, ought to be careful what they eat and drink, but not on a religious one; moderation in all ought to be used; and whatever is ate or drank, should be received with thankfulness, and done to the glory of God, and then no defilement can arise from hence:
but that which cometh out of the mouth, this defileth a man. It is sin, and that only, which takes its rise from the heart, lies in thought, and is either expressed by the mouth, or performed by some outward action, which defiles the man, and renders him loathsome, abominable, and odious in the sight of God. The heart is the source of all evil; the pollution of it is very early, and very general, reaching to all the powers and faculties of the soul; which shows the ignorance of some, and folly of others, that talk of, and trust to the goodness of their hearts; and also the necessity of new hearts and right spirits being formed and created; and that the sinful thoughts of the heart, and the lusts thereof, are defiling to men; and that they are sinful in God's account, and abominable in his sight; that they are loathsome to sensible sinners, and are to be repented of, and forsaken by them; and need the pardoning grace of God or otherwise will be brought into judgment. Sinful words, which, through the abundance of wickedness in the heart, come out of the mouth, have the same influence and effect: words are of a defiling nature; with these men pollute both themselves and others: the tongue, though a little member, defiles the whole body; and evil and corrupt communication proceeding out of the mouth, corrupts the best of manners, and renders men loathsome to God, and liable to his awful judgment. And this is the nature of all sinful actions; they are what God can take no pleasure in; they are disagreeable, to a sensible mind; they leave a stain, which can never be removed by any thing the creature can do; nothing short of the blood of Christ can cleanse from it; and inasmuch as they are frequently committed, there is need of continual application to it. These are now the things men should be concerned about, as of a defiling nature; and not about meats and drinks, and the manner of using them, whether with hands washed, or unwashed.
(d) Tzeror Hammor, fol. 142. 1.
Robert Jamieson, A. R. Fausset and David Brown
15:11 Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man--This is expressed even more emphatically in Mark (Mk 7:15-16), and it is there added, "If any man have ears to hear, let him hear." As in Mt 13:9, this so oft-repeated saying seems designed to call attention to the fundamental and universal character of the truth it refers to.
15:1215:12: Յայնժամ մատուցեալ աշակերտացն նորա՝ ասեն ցնա. Գիտե՞ս՝ զի փարիսեցիքն իբրեւ լուան զբանն՝ գայթագղեցի՛ն[283]։ [283] Ոսկան. Մատուցեալ ոմանք յաշակերտացն նորա, ասեն. Գիտես։
12 Այն ժամանակ նրա աշակերտները մօտեցան եւ ասացին նրան. «Գիտե՞ս, որ փարիսեցիները, երբ այդ խօսքը լսեցին, գայթակղուեցին»
12 Այն ատեն իր աշակերտները եկան՝ ըսին իրեն. «Գիտե՞ս թէ փարիսեցիները գայթակղեցան, երբ լսեցին այն խօսքը»։
Յայնժամ մատուցեալ աշակերտացն նորա` ասեն ցնա. Գիտե՞ս, զի փարիսեցիքն իբրեւ լուան զբանն, գայթակղեցին:

15:12: Յայնժամ մատուցեալ աշակերտացն նորա՝ ասեն ցնա. Գիտե՞ս՝ զի փարիսեցիքն իբրեւ լուան զբանն՝ գայթագղեցի՛ն[283]։
[283] Ոսկան. Մատուցեալ ոմանք յաշակերտացն նորա, ասեն. Գիտես։
12 Այն ժամանակ նրա աշակերտները մօտեցան եւ ասացին նրան. «Գիտե՞ս, որ փարիսեցիները, երբ այդ խօսքը լսեցին, գայթակղուեցին»
12 Այն ատեն իր աշակերտները եկան՝ ըսին իրեն. «Գիտե՞ս թէ փարիսեցիները գայթակղեցան, երբ լսեցին այն խօսքը»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1212: Тогда ученики Его, приступив, сказали Ему: знаешь ли, что фарисеи, услышав слово сие, соблазнились?
15:12  τότε προσελθόντες οἱ μαθηταὶ λέγουσιν αὐτῶ, οἶδας ὅτι οἱ φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν;
15:12. Τότε (To-the-one-which-also) προσελθόντες ( having-had-came-toward ,"οἱ (the-ones) μαθηταὶ (learners,"λέγουσιν (they-fortheth) αὐτῷ (unto-it,"Οἶδας (Thou-had-come-to-see) ὅτι (to-which-a-one) οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ) ἀκούσαντες ( having-heard ) τὸν (to-the-one) λόγον (to-a-forthee) ἐσκανδαλίσθησαν; (they-were-cumbered-to?"
15:12. tunc accedentes discipuli eius dixerunt ei scis quia Pharisaei audito verbo scandalizati suntThen came his disciples, and said to him: Dost thou know that the Pharisees, when they heard this word, were scandalized?
12. Then came the disciples, and said unto him, Knowest thou that the Pharisees were offended, when they heard this saying?
15:12. Then his disciples drew near and said to him, “Do you know that the Pharisees, upon hearing this word, were offended?”
15:12. Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?
Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying:

12: Тогда ученики Его, приступив, сказали Ему: знаешь ли, что фарисеи, услышав слово сие, соблазнились?
15:12  τότε προσελθόντες οἱ μαθηταὶ λέγουσιν αὐτῶ, οἶδας ὅτι οἱ φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν;
15:12. tunc accedentes discipuli eius dixerunt ei scis quia Pharisaei audito verbo scandalizati sunt
Then came his disciples, and said to him: Dost thou know that the Pharisees, when they heard this word, were scandalized?
15:12. Then his disciples drew near and said to him, “Do you know that the Pharisees, upon hearing this word, were offended?”
15:12. Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 Стихов 12–14 у Марка и других евангелистов нет. Но в Мк VII:17 можно находить пояснительное примечание, которого нет у Матфея, и на основании его заключать, что ученики приступили к Спасителю не при народе, а тогда, когда Он с ними вошел в дом. Впрочем, об этом можно догадываться и из показаний Матфея в ст. 12, 15 по сравнению с XIII:36, где употреблены почти одинаковые выражения. «Слово сие» многие относят к изложенному в 3–9. Но лучше с Евфимием Зигабеном здесь разуметь ст. 11. Потому что «это слово», если было обращено к народу, могло показаться особенно соблазнительным для фарисеев. Фарисеи сильно соблазнялись именно этими словами Христа, потому что видели в них уничтожение и открытое попрание не только своих преданий, но и всей Моисеевой обрядности.
Adam Clarke: Commentary on the Bible - 1831
15:12: The Pharisees were offended - None so liable to take offense as formalists and hypocrites, when you attempt to take away the false props from the one, and question the sincerity of the other. Besides, a Pharisee must never be suspected of ignorance, for they are the men, and wisdom must die with them!
Albert Barnes: Notes on the Bible - 1834
15:12
The Pharisees were offended - They were so zealous of their traditions that they could not endure that their absurdities should be exposed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:12: Knowest: Mat 17:27; Kg1 22:13, Kg1 22:14; Co1 10:32, Co1 10:33; Co2 6:3; Gal 2:5; Jam 3:17
John Gill
15:12 Then came his disciples, and said unto him,.... That is, after he had dismissed the people, and was come into a private house; see Mk 7:17 his disciples came to him, being alone, full of concern, for what he had said to the Pharisees, and before all the people; and not so well understanding it themselves.
Knowest thou that the Pharisees were offended after they heard this saying?, that they set aside the commandments of God, by observing the traditions of the elders; or that they were hypocrites; and that the prophecy of Isaiah, which describes such persons, belonging to them; or that not what goes into, but what comes out of a man, defiles him: whichever it was they have respect unto, or it may be to the whole, they seem to wish Christ had not said it; because the Pharisees were, as they thought, grieved and troubled at it, as being contrary to true religion and piety; and lest they should be so stumbled, as no more to attend, and so all hopes of bringing them over to the faith of Christ be lost; and chiefly, because they perceived they were made exceeding angry, and were highly provoked; so that they might fear that both Christ, and they themselves, would feel the effects of their wrath and rage; and perhaps it was with some such view, that he would take some prudential step that he might not fall into their hands, that they acquaint him with it.
Robert Jamieson, A. R. Fausset and David Brown
15:12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?--They had given vent to their irritation, and perhaps threats, not to our Lord Himself, from whom they seem to have slunk away, but to some of the disciples, who report it to their Master.
15:1315:13: Նա պատասխանի ետ նոցա՝ եւ ասէ. Ամենայն տունկ՝ զոր ո՛չ տնկեաց Հայր իմ երկնաւոր, խլեսցի՛։
13 Նա պատասխանեց նրանց եւ ասաց. «Ամէն տունկ, որ իմ երկնաւոր Հայրը չի տնկել, արմատախիլ պիտի արուի
13 Ան ալ պատասխան տալով՝ ըսաւ. «Ամէն տունկ որ իմ երկնաւոր Հայրս չէ տնկեր, պիտի խլուի։
Նա պատասխանի ետ նոցա եւ ասէ. Ամենայն տունկ զոր ոչ տնկեաց Հայր իմ երկնաւոր` խլեսցի:

15:13: Նա պատասխանի ետ նոցա՝ եւ ասէ. Ամենայն տունկ՝ զոր ո՛չ տնկեաց Հայր իմ երկնաւոր, խլեսցի՛։
13 Նա պատասխանեց նրանց եւ ասաց. «Ամէն տունկ, որ իմ երկնաւոր Հայրը չի տնկել, արմատախիլ պիտի արուի
13 Ան ալ պատասխան տալով՝ ըսաւ. «Ամէն տունկ որ իմ երկնաւոր Հայրս չէ տնկեր, պիտի խլուի։
zohrab-1805▾ eastern-1994▾ western am▾
15:1313: Он же сказал в ответ: всякое растение, которое не Отец Мой Небесный насадил, искоренится;
15:13  ὁ δὲ ἀποκριθεὶς εἶπεν, πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται.
15:13. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said,"Πᾶσα (All) φυτεία (a-planting-of) ἣν (to-which) οὐκ (not) ἐφύτευσεν (it-planted-of,"ὁ (the-one) πατήρ (a-Father) μου (of-me) ὁ (the-one) οὐράνιος (skyed-belonged,"ἐκριζωθήσεται. (it-shall-be-en-rooted-out)
15:13. at ille respondens ait omnis plantatio quam non plantavit Pater meus caelestis eradicabiturBut he answering, said: Every plant which my heavenly Father hath not planted, shall be rooted up.
13. But he answered and said, Every plant which my heavenly Father planted not, shall be rooted up.
15:13. But in response he said: “Every plant which has not been planted by my heavenly Father shall be uprooted.
15:13. But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up.
But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up:

13: Он же сказал в ответ: всякое растение, которое не Отец Мой Небесный насадил, искоренится;
15:13  ὁ δὲ ἀποκριθεὶς εἶπεν, πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται.
15:13. at ille respondens ait omnis plantatio quam non plantavit Pater meus caelestis eradicabitur
But he answering, said: Every plant which my heavenly Father hath not planted, shall be rooted up.
15:13. But in response he said: “Every plant which has not been planted by my heavenly Father shall be uprooted.
15:13. But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 По Златоусту, Спаситель говорит это о самих фарисеях и их преданиях. Растение здесь служит образом фарисеев, как партии или секты. Мысль, выраженная здесь Христом, сходна с мыслью Гамалиила (Деян V:38).
Adam Clarke: Commentary on the Bible - 1831
15:13: Every plant - Every plantation. So I render φυτεια, and so it is translated in the Itala version which accompanies the Greek text in the Codex Bezae, omnis plantatio, and so the word is rendered by Suidas. This gives a different turn to the text. The Pharisees, as a religious body, were now a plantation of trees, which God did not plant, water, nor own: therefore, they should be rooted up, not left to wither and die, but the fellers, and those who root up, (the Roman armies), should come against and destroy them, and the Christian Church was to be planted in their place. Since the general dispersion of the Jews, this sect, I believe, has ceased to exist as a separate body, among the descendants of Jacob. The first of the apostolical constitutions begins thus: Θεου φυτεια η καθολικη εκκλησια, και αμπελων αυτου εκλεκτος. The Catholic Church is the plantation of God, and his chosen vineyard.
Albert Barnes: Notes on the Bible - 1834
15:13
Every plant ... - Religious doctrine is not inaptly compared to a plant. See Co1 3:6-8. It is planted in the mind for the purpose of producing fruit in the life, or right conduct. Jesus here says that all those doctrines of which his Father was not the author must be rooted up or corrected. The false doctrines of the Pharisees, therefore, must be attacked, and it was no wonder if they were indignant. It could not be helped. It was his duty to attack them. He was not surprised that they were enraged; but, notwithstanding their opposition, their doctrine should be destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:13: Every: Mat 13:40, Mat 13:41; Psa 92:13; Isa 60:21; Joh 15:2, Joh 15:6; Co1 3:12-15
John Gill
15:13 But he answered, and said,.... As being unconcerned at their rage, and having nothing to fear from them; and being well satisfied, that what he had said was right, and would produce proper effects, he gave his disciples this for answer:
every plant which my heavenly Father hath not planted, shall be rooted up; which may be understood either of things, or of persons: it may have regard to doctrines and ordinances; and the meaning be, that whatever doctrine is not delivered by God, or whatever ordinance is not instituted by him; whatever is not of heaven, but of man, of man's devising, and of human imposition, as the traditions of the elders, must be opposed and rejected; and sooner or later will be utterly rooted up, and destroyed; as will all the false notions, corrupt worship, and errors, and heresies of men, in God's own time: or it may respect persons. There are some plants, which are planted by Christ's Father, which is in heaven; these are the elect of God, who are trees of righteousness; the planting of the Lord, that he might be glorified. These are planted by the river of God's love, in the person of Christ, in the likeness of his death and resurrection; they are transplanted out of a state of nature, are ingrafted into Christ, have the graces of the Spirit implanted in their souls, and are themselves planted in the courts of the Lord, in a Gospel church state; and being watered with the dews of grace, appear to be choice plants, plants of renown, pleasant ones, very fruitful, and which shall never perish, or be rooted, and plucked up, but there are others, like these Pharisees, hypocrites, formal professors, and heretics, who pretend to much religion and holiness, make a show of the leaves of profession, but have not the fruit of grace; these get into churches, and are outwardly and ministerially planted there; but being never rooted in Christ, nor partake of his grace, in time they wither, and die away; or persecution arising because of the Word, or truth being dispensed in so clear and glaring a light, that they cannot bear it; they are offended with it, and so are detected, discovered, and rooted up and it is necessary that truth should be freely spoken, as it was here by Christ, that such plants might be rooted out; for these words are said by Christ in justification of his conduct. So the Jews speak of God, as a planter, and of rooting up what he does not like.
"The holy, blessed God (say they (e)), "plants" trees in this world; if they prosper, it is well; if they do not prosper, , "he roots them up", and plants them even many times.''
And elsewhere it is said (f),
"let the master of the vineyard come, and consume its thorns: the gloss on it is, the holy, blessed God; for the vineyard of the Lord of hosts, is the house of Israel, and he will consume, and take away the thorns of the vineyard.''
(e) Zohar in Gen. fol. 105. 3. (f) T. Bab. Bava Metzia, fol. 83. 2.
John Wesley
15:13 Every plant - That is, every doctrine.
Robert Jamieson, A. R. Fausset and David Brown
15:13 But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up--They are offended, are they? Heed it not: their corrupt teaching is already doomed: the garden of the Lord upon earth, too long cumbered with their presence, shall yet be purged of them and their accursed system: yea, and whatsoever is not of the planting of My heavenly Father, the great Husbandman (Jn 15:1), shall share the same fate.
15:1415:14: Թոյլ տուք զնոսա. կո՛յրք են՝ կուրաց առաջնո՛րդք. կոյր կուրի յորժամ առաջնորդէ՝ սխալէ՛, եւ երկոքի՛ն ՚ի խորխորատ անկանին։
14 Թողէ՛ք նրանց. կոյրեր են, կոյրերի առաջնորդ. երբ կոյրն է առաջնորդում կոյրին[17], սխալւում է, եւ երկուսն էլ փոսն են ընկնում» [17] 17. Յուն. լաւ բն. չունեն կոյրին բառը:
14 Թող տուէք զանոնք. իրենք կոյր են ու կոյրերու առաջնորդ։ Եթէ կոյրը կոյրին առաջնորդէ, երկուքն ալ փոսը պիտի իյնան»։
Թոյլ տուք զնոսա. [47]կոյրք են կուրաց առաջնորդք``. կոյր կուրի յորժամ առաջնորդէ, [48]սխալէ եւ`` երկոքին ի խորխորատ անկանին:

15:14: Թոյլ տուք զնոսա. կո՛յրք են՝ կուրաց առաջնո՛րդք. կոյր կուրի յորժամ առաջնորդէ՝ սխալէ՛, եւ երկոքի՛ն ՚ի խորխորատ անկանին։
14 Թողէ՛ք նրանց. կոյրեր են, կոյրերի առաջնորդ. երբ կոյրն է առաջնորդում կոյրին[17], սխալւում է, եւ երկուսն էլ փոսն են ընկնում»
[17] 17. Յուն. լաւ բն. չունեն կոյրին բառը:
14 Թող տուէք զանոնք. իրենք կոյր են ու կոյրերու առաջնորդ։ Եթէ կոյրը կոյրին առաջնորդէ, երկուքն ալ փոսը պիտի իյնան»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1414: оставьте их: они--слепые вожди слепых; а если слепой ведет слепого, то оба упадут в яму.
15:14  ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί [τυφλῶν]· τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.
15:14. ἄφετε (Ye-should-have-had-sent-off) αὐτούς: (to-them) τυφλοί ( blind ) εἰσιν (they-be) ὁδηγοί: (way-leaders) τυφλὸς (blind) δὲ (moreover) τυφλὸν (to-blind) ἐὰν (if-ever) ὁδηγῇ, (it-might-way-lead-unto," ἀμφότεροι ( more-around ) εἰς (into) βόθυνον (to-a-deepening-of) πεσοῦνται . ( they-shall-fall )
15:14. sinite illos caeci sunt duces caecorum caecus autem si caeco ducatum praestet ambo in foveam caduntLet them alone: they are blind, and leaders of the blind. And if the blind lead the blind, both fall into the pit.
14. Let them alone: they are blind guides. And if the blind guide the blind, both shall fall into a pit.
15:14. Leave them alone. They are blind, and they lead the blind. But if the blind are in charge of the blind, both will fall into the pit.”
15:14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.
Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch:

14: оставьте их: они--слепые вожди слепых; а если слепой ведет слепого, то оба упадут в яму.
15:14  ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί [τυφλῶν]· τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.
15:14. sinite illos caeci sunt duces caecorum caecus autem si caeco ducatum praestet ambo in foveam cadunt
Let them alone: they are blind, and leaders of the blind. And if the blind lead the blind, both fall into the pit.
15:14. Leave them alone. They are blind, and they lead the blind. But if the blind are in charge of the blind, both will fall into the pit.”
15:14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 (Лк VII:39). По Златоусту, если бы Спаситель говорил это о законе, то назвал бы его слепым вождем слепых. Ср. Мф XXIII:16, 24. У Лк VI:39 подобное изречение вставлено в нагорную проповедь.
Adam Clarke: Commentary on the Bible - 1831
15:14: Let them alone - Αφετε αυτους, give them up, or leave them. These words have been sadly misunderstood. Some have quoted them to prove that blind and deceitful teachers should not be pointed out to the people, nor the people warned against them; and that men should abide in the communion of a corrupt Church, because that Church had once been the Church of God, and in it they had been brought up; and to prove this they bring Scripture, for, in our present translation, the words are rendered, let them alone: but the whole connection of the place evidently proves that our blessed Lord meant, give them up, have no kind of religious connection with them, and the strong reason for which he immediately adds, because they are blind leaders. This passage does not at all mean that blind leaders should not be pointed out to the people, that they may avoid being deceived by them; for this our Lord does frequently, and warns his disciples, and the people in general, against all such false teachers as the scribes and Pharisees were; and though he bids men do that they heard those say, while they sat in the chair of Moses, yet he certainly meant no more than that they should be observant of the moral law when read to them out of the sacred book: yet neither does he tell them to do all these false teachers said; for he testifies in Mat 15:6, that they had put such false glosses on the law, that, if followed, would endanger the salvation of their souls. The Codex Bezae, for αφετε αυτους, has αφετε τους τυφλους, give up these blind men. Amen! A literal attention to these words of our Lord produced the Reformation.
Probably the words may be understood as a sort of proverbial expression for - Don't mind them: pay no regard to them. - "They are altogether unworthy of notice."
And if the blind lead the blind - This was so self-evident a case that an apter parallel could not be found - if the blind lead the blind, both must fall into the ditch. Alas, for the blind teachers, who not only destroy their own souls, but those also of their flocks! Like priest, like people. If the minister be ignorant, he cannot teach what he does not know; and the people cannot become wise unto salvation under such a ministry - he is ignorant and wicked, and they are profligate. They who even wish such God speed; are partakers of their evil deeds. But shall not the poor deceived people escape? No: both shall fall into the pit of perdition together; for they should have searched the Scriptures, and not trusted to the ignorant sayings of corrupt men, no matter of what sect or party. He who has the Bible in his hand, or within his reach, and can read it, has no excuse.
Albert Barnes: Notes on the Bible - 1834
15:14
Let them alone - That is, do not be troubled at their rage.
Be not anxious about it. This result is to be expected. They are greatly attached to their traditions, and you are not to wonder that they are indignant. They lead, also, the blind. They have a vast influence over the multitude, and it is to be expected that they will be enraged at any doctrines that go to lessen their authority or influence. By commanding them "to let them alone," Christ does not mean that they were to be suffered to remain in error without any attempt to refute or correct them, for this he was doing then; but he meant to charge his disciples not to mind them or to regard their opposition - it was to be expected.
If the blind lead the blind ... - This was a plain proposition. A blind man, attempting to conduct blind men, would fall into every ditch that was in the way. So with religious teachers. If these Pharisees, themselves ignorant and blind, should be suffered to lead the ignorant multitude, both would be destroyed. This was another reason for confuting their errors, or for rooting up the plants which God had not planted. He wished, by doing it, to save the deluded multitude.
God often suffers one man to lead many to ruin. A rich and profligate man, an infidel, a man of learning, a politician, or a teacher, is allowed to sweep multitudes to ruin. This is not unjust, for those who are led are not compelled to follow such people. They are free in choosing such leaders, and they are answerable for being led to ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:14: Let: Hos 4:17; Ti1 6:5
they: Mat 23:16-24; Isa 9:16, Isa 42:19, Isa 56:10; Mal 2:8; Luk 6:39
And if: Jer 5:31, Jer 6:15, Jer 8:12; Eze 14:9, Eze 14:10; Mic 3:6, Mic 3:7; Pe2 2:1, Pe2 2:17; Rev 19:20; Rev 22:15
John Gill
15:14 Let them alone,.... Have nothing to say, or do with them; do not mind their anger and resentment, their reproaches and reflections, nor trouble yourselves at the offence they have taken; if they will go, let them go; they are a worthless generation of men, who are not to be regarded, hearkened to, nor to be pleased; it matters not what they say of me, and of my doctrine:
they be blind leaders of the blind; the people that hearken to them, and are followers of them, are "blind", as to any true sense of themselves, their state, and condition by nature; as to any spiritual, saving knowledge of God; as to any acquaintance with the Messiah, and the method of salvation by him; as to the Spirit of God, and the work of grace, regeneration, and sanctification upon the soul; as to the Scriptures of truth, and doctrines of the Gospel; and the "leaders" of them were as "blind" as they: by whom are meant the Scribes and Pharisees, the learned doctors and rabbins of the Jewish nation; who thought themselves very wise and knowing, yet they were blind also; and none more than they. It was an old tradition (g) among the Jews,
"that there should be "blind teachers" at the time when God should have his tabernacle among them.''
This was predicted, in Is 42:19 and all such leaders and teachers are blind, who, notwithstanding their natural abilities, and acquired parts, are in a state of unregeneracy; and have nothing more than what they have from nature, or have attained to at school; and as apparently all such are, who lead men from Christ, to mere morality, and to a dependence upon their own righteousness for justification, which was the darling principle of the blind leaders in the text.
And if the blind lead the blind, both shall fall into the ditch; of ignorance and error, immorality and profaneness, distress, if not despair, temporal ruin and destruction; which was notoriously verified in the Jewish people, and their guides: and of eternal damnation, the lake which burns with fire and brimstone; what else can be expected?
(g) Midrash Tillim in Psal. cxlvi apud Grotium in loc.
John Wesley
15:14 Let them alone - If they are indeed blind leaders of the blind; let them alone: concern not yourselves about them: a plain direction how to behave with regard to all such. Lk 6:39.
Robert Jamieson, A. R. Fausset and David Brown
15:14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch--Striking expression of the ruinous effects of erroneous teaching!
15:1515:15: Պատասխանի ետ նմա Պե՛տրոս եւ ասէ. Մեկնեա՛ մեզ զառակս զայս։
15 Պետրոսը պատասխան տուեց նրան եւ ասաց. «Այս առակը բացատրի՛ր մեզ»
15 Պետրոս պատասխան տալով՝ անոր ըսաւ. «Մեկնէ մեզի այս առակը»։
Պատասխանի ետ նմա Պետրոս եւ ասէ. Մեկնեա մեզ զառակս զայս:

15:15: Պատասխանի ետ նմա Պե՛տրոս եւ ասէ. Մեկնեա՛ մեզ զառակս զայս։
15 Պետրոսը պատասխան տուեց նրան եւ ասաց. «Այս առակը բացատրի՛ր մեզ»
15 Պետրոս պատասխան տալով՝ անոր ըսաւ. «Մեկնէ մեզի այս առակը»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1515: Петр же, отвечая, сказал Ему: изъясни нам притчу сию.
15:15  ἀποκριθεὶς δὲ ὁ πέτρος εἶπεν αὐτῶ, φράσον ἡμῖν τὴν παραβολήν [ταύτην].
15:15. Ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) Πέτρος (a-Petros) εἶπεν (it-had-said) αὐτῷ (unto-it,"Φράσον (Thou-should-have-expounded-to) ἡμῖν (unto-us) τὴν (to-the-one) παραβολήν. (to-a-casting-beside)
15:15. respondens autem Petrus dixit ei edissere nobis parabolam istamAnd Peter answering, said to him: Expound to us this parable.
15. And Peter answered and said unto him, Declare unto us the parable.
15:15. And responding, Peter said to him, “Explain this parable to us.”
15:15. Then answered Peter and said unto him, Declare unto us this parable.
Then answered Peter and said unto him, Declare unto us this parable:

15: Петр же, отвечая, сказал Ему: изъясни нам притчу сию.
15:15  ἀποκριθεὶς δὲ ὁ πέτρος εἶπεν αὐτῶ, φράσον ἡμῖν τὴν παραβολήν [ταύτην].
15:15. respondens autem Petrus dixit ei edissere nobis parabolam istam
And Peter answering, said to him: Expound to us this parable.
15:15. And responding, Peter said to him, “Explain this parable to us.”
15:15. Then answered Peter and said unto him, Declare unto us this parable.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15 (Мк VII:17). Речь совпадает по смыслу со второй половиной указанного стиха у Марка. Различие от Мк VII:17 Мейер называет «несущественным». Лучшее чтение — просто «притчу», без добавления «сию». Если принимать слово «сию», то просьба Петра будет, конечно, относиться к ст. 14. Но здесь дело вполне разъясняется Марком, у которого слова Петра, несомненно, относятся к VII:15, а у Матфея, следовательно, к 11. Дальнейшая речь Спасителя подтверждает такое толкование.
Adam Clarke: Commentary on the Bible - 1831
15:15: Declare unto us this parable - Is it not strange to hear the disciples asking for the explanation of such a parable as this! The true knowledge of the spirit of the Gospel is a thing more uncommon than we imagine, among the generality of Christians, and even of the learned.
Albert Barnes: Notes on the Bible - 1834
15:15: See also Mar 7:17-23.
Then answered Peter, and said unto him, Declare unto us this parable - See the notes at Mat 13:3. The word "parable" sometimes means a dark or obscure saying, Psa 78:2. Peter meant, "Explain to us more fully this obscure and novel doctrine." To us, now, it is plain; to the disciples, just coming out of Judaism, the doctrine of Jesus was obscure. Mark says that the disciples asked him. There is no contradiction. The question was put by Peter in the name of the disciples; or several of them put the question, though Matthew has mentioned only one. An omission is not a contradiction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:15: Declare: Mat 13:36; Mar 4:34, Mar 7:17; Joh 16:29
John Gill
15:15 Then answered Peter,.... Mark says, "his disciples asked him concerning the parable"; which might be by the mouth of Peter; who, probably, being the eldest man, and very forward to speak, was generally their spokesman: and who, at this time, might be requested, by the rest, to ask the meaning of the parable, which had given offence to the Pharisees, and was not clearly understood by them; which he accordingly did:
and said unto him, declare unto us this parable; that not what goes into the mouth, but what comes out of it, defiles the man; which, though expressed in very plain words, and easy to be understood, yet did not appear clear to their understandings; and seemed to be contrary, not only to the traditions of the elders, but to the laws of God, respecting the difference of clean and unclean meats; and therefore call it a "parable", and desire an explanation of it.
Robert Jamieson, A. R. Fausset and David Brown
15:15 Then answered Peter and said unto him, Declare unto us this parable--"when He was entered into the house from the people," says Mark (Mk 7:17).
15:1615:16: Ասէ՛ Յիսուս. Տակաւին՝ եւ դո՛ւք անմիտք էք,
16 Յիսուս ասաց. «Դեռեւս դո՞ւք էլ անհասկացող էք
16 Յիսուս ըսաւ. «Դո՞ւք ալ տակաւին անմիտ էք.
Ասէ Յիսուս. Տակաւին եւ դո՞ւք անմիտք էք:

15:16: Ասէ՛ Յիսուս. Տակաւին՝ եւ դո՛ւք անմիտք էք,
16 Յիսուս ասաց. «Դեռեւս դո՞ւք էլ անհասկացող էք
16 Յիսուս ըսաւ. «Դո՞ւք ալ տակաւին անմիտ էք.
zohrab-1805▾ eastern-1994▾ western am▾
15:1616: Иисус сказал: неужели и вы еще не разумеете?
15:16  ὁ δὲ εἶπεν, ἀκμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε;
15:16. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Ἀκμὴν (To-an-apexing) καὶ (and) ὑμεῖς (ye) ἀσύνετοί ( un-sent-together ) ἐστε; (ye-be?"
15:16. at ille dixit adhuc et vos sine intellectu estisBut he said: Are you also yet without understanding?
16. And he said, Are ye also even yet without understanding?
15:16. But he said: “Are you, even now, without understanding?
15:16. And Jesus said, Are ye also yet without understanding?
And Jesus said, Are ye also yet without understanding:

16: Иисус сказал: неужели и вы еще не разумеете?
15:16  ὁ δὲ εἶπεν, ἀκμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε;
15:16. at ille dixit adhuc et vos sine intellectu estis
But he said: Are you also yet without understanding?
15:16. But he said: “Are you, even now, without understanding?
15:16. And Jesus said, Are ye also yet without understanding?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 (Мк VII:18). Смысл тот, что даже вы, — слово, на котором особенное ударение, — так долго со Мной пребывавшие и у Меня учившиеся, — неужели даже и вы еще не понимаете?
Adam Clarke: Commentary on the Bible - 1831
15:16: Are ye also yet without understanding? - The word ακμη, which we translate yet, should be here rendered still: Are ye still void of understanding? and the word is used in this sense by several Greek writers. The authorities which have induced me to prefer this translation may be seen in Kypke.
Albert Barnes: Notes on the Bible - 1834
15:16
Are ye also yet without understanding? - Jesus appeals, in explaining this, to their common sense; and he wonders that they had not yet learned to judge the foolish traditions of the Jews by the decisions of common sense and by his own instructions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:16: Mat 15:10, Mat 13:51, Mat 16:9, Mat 16:11; Isa 28:9, Isa 28:10; Mar 6:52, Mar 7:18, Mar 8:17, Mar 8:18, Mar 9:32; Luk 9:45; Luk 18:34, Luk 24:45; Heb 5:12
John Gill
15:16 And Jesus said,.... As wondering at, and as being displeased with, and as reproving them for their dulness and ignorance:
are ye also yet without understanding? you, my disciples, as well as the Scribes and Pharisees; you, who have been with me so long, who have heard so many discourses from me, who for so long a time have been instructed by me, both in private, and in public; and yet do not understand what is so plain and easy, that has nothing of difficulty in it, but what might easily be accounted for.
Robert Jamieson, A. R. Fausset and David Brown
15:16 And Jesus said, Are ye also yet without understanding?--Slowness of spiritual apprehension in His genuine disciples grieves the Saviour: from others He expects no better (Mt 13:11).
15:1715:17: եւ ո՛չ իմանայք. եթէ ամենայն որ մտանէ ՚ի բերան, յորովայն երթայ՝ եւ արտա՛քս ելանէ[284]։ [284] Ոմանք. Որ մտանէ ընդ բերան։
17 չէ՞ք իմանում, թէ ամէն ինչ, որ բերան է մտնում, որովայն է գնում եւ դուրս է ելնում
17 Ու չէ՞ք հասկնար թէ ամէն ինչ որ բերանը կը մտնէ՝ փորը կ’երթայ ու արտաքնոցը կը ձգուի։
եւ ո՞չ իմանայք եթէ ամենայն որ մտանէ ի բերան` յորովայն երթայ եւ արտաքս ելանէ:

15:17: եւ ո՛չ իմանայք. եթէ ամենայն որ մտանէ ՚ի բերան, յորովայն երթայ՝ եւ արտա՛քս ելանէ[284]։
[284] Ոմանք. Որ մտանէ ընդ բերան։
17 չէ՞ք իմանում, թէ ամէն ինչ, որ բերան է մտնում, որովայն է գնում եւ դուրս է ելնում
17 Ու չէ՞ք հասկնար թէ ամէն ինչ որ բերանը կը մտնէ՝ փորը կ’երթայ ու արտաքնոցը կը ձգուի։
zohrab-1805▾ eastern-1994▾ western am▾
15:1717: еще ли не понимаете, что всё, входящее в уста, проходит в чрево и извергается вон?
15:17  οὐ νοεῖτε ὅτι πᾶν τὸ εἰσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται;
15:17. οὐ (Not) νοεῖτε (ye-consider-unto) ὅτι (to-which-a-one) πᾶν (all) τὸ (the-one) εἰσπορευόμενον ( traversing-into-of ) εἰς (into) τὸ (to-the-one) στόμα (to-a-mouth) εἰς (into) τὴν (to-the-one) κοιλίαν (to-a-hollowing-unto) χωρεῖ (it-spaceth-unto) καὶ (and) εἰς (into) ἀφεδρῶνα (to-a-seating-off) ἐκβάλλεται; (it-be-casted-out?"
15:17. non intellegitis quia omne quod in os intrat in ventrem vadit et in secessum emittiturDo you not understand, that whatsoever entereth into the mouth, goeth into the belly, and is cast out into the privy?
17. Perceive ye not, that whatsoever goeth into the mouth passeth into the belly, and is cast out into the draught?
15:17. Do you not understand that everything that enters into the mouth goes into the gut, and is cast into the sewer?
15:17. Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?
Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught:

17: еще ли не понимаете, что всё, входящее в уста, проходит в чрево и извергается вон?
15:17  οὐ νοεῖτε ὅτι πᾶν τὸ εἰσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται;
15:17. non intellegitis quia omne quod in os intrat in ventrem vadit et in secessum emittitur
Do you not understand, that whatsoever entereth into the mouth, goeth into the belly, and is cast out into the privy?
15:17. Do you not understand that everything that enters into the mouth goes into the gut, and is cast into the sewer?
15:17. Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 (Мк VII:18, 19). У Марка гораздо подробнее: неужели и вы так непонятливы? Неужели не разумеете, что ничто, извне входящее в человека, не может осквернить его? Потому что не в сердце его входит, а в чрево, и выходит вон. Для рассматриваемого места встречается параллель у Филона (De Opific Mundi I:29), который говорит: «через уста, по словам Платона, входит смертное, а выходит бессмертное. Через уста входит пища и питье, тленного тела тленное насыщение. А слова, бессмертные законы бессмертной души, которыми управляется разумная жизнь, из уст выходят».
Adam Clarke: Commentary on the Bible - 1831
15:17: Cast out into the draught - Εις αφεδωνα, - And beeth into the forthgoing a sent - what is not fit for nourishment is evacuated; is thrown into the sink. This I believe to be the meaning of this difficult and variously translated word, αφεδρων. Diodati translates it properly, nella latrina, into the privy. And the Persian translator has given a good paraphrase, and appears to have collected the general meaning her teche der dehen ander ayeed, az nusheeb beeroon rood, we ber zemeen aftad: "Whatsoever enters into the mouth goes downward, and falls upon the ground." Michaelis, and his annotator, Dr. Marsh, have been much perplexed with this perplexing passage. See Michaelis's Introduction, vol. i. note 35. p. 458.
Albert Barnes: Notes on the Bible - 1834
15:17
Do ye not understand ... - The meaning of this may be thus expressed: The food which is eaten does not affect the mind, and therefore cannot pollute it.
The doctrine of the Pharisees, that neglect of washing and of similar observances defiles a man, cannot be true. Those things pertain to the body as much as food does, and they cannot affect the soul. That must be purified by something else than external washing, and it is polluted by other things than a neglect of mere outward ceremonies. The seat of corruption is within - it is the heart itself; and if people would be made pure, this must be cleansed. If that is corrupt, the whole man is corrupt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:17: that: Mat 7:19, Mat 7:20; Luk 6:45; Co1 6:13; Col 2:21, Col 2:22; Jam 3:6
and is: Kg2 10:27
John Gill
15:17 Do not ye understand,.... You must understand, you cannot be so ignorant,
that whatsoever entereth in at the mouth, goeth into the belly, and is cast out into the draught? that is, that whatsoever food a man takes in at his mouth, he swallows down, and it is received into his stomach; which, having performed its office, the grosser parts go down into the belly, and passing through the bowels, are evacuated into the vault, or privy, "purging all meats", as Mark says; for that only receives the filth and excrementitious matter; so that what is left in the body is pure, wholesome, and nourishing: nor can any part of what goes into a man defile him, because it only enters into the body, and passes through it; and, as Mark says, "entereth not into the heart", which is the seat of moral impurity; so that no moral pollution can be contracted by eating any sort of food, even though it should not be clean itself, nor be eaten with clean hands.
John Wesley
15:17 Are ye also yet without understanding - How fair and candid are the sacred historians? Never concealing or excusing their own blemishes.
Robert Jamieson, A. R. Fausset and David Brown
15:17 Do not ye yet understand that whatsoever entereth in at the mouth, &c.--Familiar though these sayings have now become, what freedom from bondage to outward things do they proclaim, on the one hand; and on the other, how searching is the truth which they express--that nothing which enters from without can really defile us; and that only the evil that is in the heart, that is allowed to stir there, to rise up in thought and affection, and to flow forth in voluntary action, really defiles a man!
15:1815:18: Իսկ որ ելանէ ՚ի բերանոյ՝ ՚ի սրտէ՛ անտի գայ. եւ ա՛յն պղծէ զմարդ[285]։ [285] Ոմանք. Եւ այն պղծէ զմարդն։
18 Իսկ ինչ ելնում է բերանից, սրտից է գալիս, եւ ա՛յն է մարդուն պղծում
18 Իսկ բերնէն ելած բաները սրտէն յառաջ կու գան եւ անոնք կը պղծեն մարդը։
Իսկ որ ելանէ ի բերանոյ` ի սրտէ անտի գայ, եւ այն պղծէ զմարդ:

15:18: Իսկ որ ելանէ ՚ի բերանոյ՝ ՚ի սրտէ՛ անտի գայ. եւ ա՛յն պղծէ զմարդ[285]։
[285] Ոմանք. Եւ այն պղծէ զմարդն։
18 Իսկ ինչ ելնում է բերանից, սրտից է գալիս, եւ ա՛յն է մարդուն պղծում
18 Իսկ բերնէն ելած բաները սրտէն յառաջ կու գան եւ անոնք կը պղծեն մարդը։
zohrab-1805▾ eastern-1994▾ western am▾
15:1818: а исходящее из уст--из сердца исходит--сие оскверняет человека,
15:18  τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόματος ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν ἄνθρωπον.
15:18. τὰ (The-ones) δὲ (moreover) ἐκπορευόμενα ( traversing-out-of ) ἐκ (out) τοῦ (of-the-one) στόματος (of-a-mouth,"ἐκ (out) τῆς (of-the-one) καρδίας (of-a-heart) ἐξέρχεται , ( it-cometh-out ,"κἀκεῖνα (and-the-ones-thither) κοινοῖ (it-en-commoneth) τὸν (to-the-one) ἄνθρωπον. (to-a-mankind)
15:18. quae autem procedunt de ore de corde exeunt et ea coinquinant hominemBut the things which proceed out of the mouth, come forth from the heart, and those things defile a man.
18. But the things which proceed out of the mouth come forth out of the heart; and they defile the man.
15:18. But what proceeds from the mouth, goes forth from the heart, and those are the things that defile a man.
15:18. But those things which proceed out of the mouth come forth from the heart; and they defile the man.
But those things which proceed out of the mouth come forth from the heart; and they defile the man:

18: а исходящее из уст--из сердца исходит--сие оскверняет человека,
15:18  τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόματος ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν ἄνθρωπον.
15:18. quae autem procedunt de ore de corde exeunt et ea coinquinant hominem
But the things which proceed out of the mouth, come forth from the heart, and those things defile a man.
15:18. But what proceeds from the mouth, goes forth from the heart, and those are the things that defile a man.
15:18. But those things which proceed out of the mouth come forth from the heart; and they defile the man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18 (Мк VII:20). То, что входит в человека (пища), не оскверняет его. А то, что выходит из его сердца, может его осквернять. Дальнейшее и точное объяснение дается в следующем стихе.
Albert Barnes: Notes on the Bible - 1834
15:18-20
Christ proceeds to state what does defile the man, or render him a sinner:
1. "Evil thoughts" These are the first things - these are the fountains of all others. Thought precedes action. Thought, or purpose, or motive, gives its character to conduct. All evil thoughts are here intended. Though we labor to suppress them, yet they defile us. They leave pollution behind them.
2. "Murders." Taking the life of others with malice. The malice has its seat in the heart, and the murder therefore proceeds from the heart, Jo1 3:15.
3. "Adulteries, fornication." See Mat 5:28.
4. "Thefts." Theft is the taking and carrying away the goods of others without their knowledge or consent. Thefts are caused by coveting the property of others. They proceed, therefore, from the heart, and violate at the same time two commandments - the tenth commandment in thought and the eighth commandment in act.
5. "False witness." Giving wrong testimony. Concealing the truth, or stating what we know to be false - a violation of the ninth commandment. It proceeds from a desire to injure others, to take away their character or property, or to do them injustice. It proceeds thus from the heart.
6. "Blasphemies." See the notes at Mat 9:3. Blasphemy proceeds from opposition to God, hatred of his character Rom 8:7, and from a desire that there should be no God. It proceeds from the heart. See Psa 14:1. Mark adds several things to those enumerated by Matthew:
(a) "Covetousness." The unlawful desire of what others possess, this always proceeds from the heart.
(b) "Wickedness." The original here means malice, or a desire of injuring others, Rom 1:29.
(c) "Deceit," i. e., fraud, concealment, cheating in trade. This proceeds from a desire to benefit ourselves by doing injustice to others, and this proceeds from the heart.
(d) Lasciviousness. Lust, obscenity, unbridled passion - a strong, evil desire of the heart.
(e) "An evil eye." That is, an eye that is sour, malignant, proud; or an eye of lust and passion. See Mat 5:28; Mat 20:15; Pe2 2:14, "Having eyes full of adultery, that cannot cease from sin."
(f) "Pride." An improper estimate of our own importance; thinking that we are of much more consequence than we really are. This is always the work of an evil heart.
(g) "Foolishness." Not a lack of intellect - man is not to blame for that - but a moral folly, consisting in choosing evil ends and the bad means of gaining them; or, in other words, sin and wickedness. All sin is folly. It is foolish for a man to disobey God, and foolish for anyone to go to hell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:18: Mat 15:11, Mat 12:34; Sa1 24:13; Psa 36:3; Pro 6:12, Pro 10:32, Pro 15:2, Pro 15:28; Luk 19:22; Jam 3:6-10; Rev 13:5, Rev 13:6
John Gill
15:18 But those things which proceed out of the mouth,.... Meaning not material things, as spittle, vomit, &c. but, as it follows, which
come forth from the heart: are first conceived and formed there, and then come forth from thence, and are expressed by the mouth; as all idle words, foolish talking, filthy jesting, unsavoury communication, and every word that is rotten and corrupt, or which is done in the life and conversation;
and they defile the man: the heart is the corrupt fountain from whence all moral defilement flows; and sinful words and actions are the impure streams, which spring from thence, and increase the moral pollution of human nature.
15:1915:19: Զի ՚ի սրտէ՛ ելանեն խորհուրդք չարք, սպանութիւնք, շնութիւնք, պոռնկութիւնք, գողութիւնք, սուտ վկայութիւնք, հայհոյութիւնք[286]։ [286] Ոմանք. Խորհուրդ չարք։
19 քանի որ սրտից է, որ ելնում են չար խորհուրդներ, սպանութիւններ, շնութիւններ, պոռնկութիւններ, գողութիւններ, սուտ վկայութիւններ, հայհոյանքներ
19 Վասն զի սրտէն կ’ելլեն չար խորհուրդներ, սպանութիւններ, շնութիւններ, պոռնկութիւններ, գողութիւններ, սուտ վկայութիւններ ու հայհոյութիւններ։
Զի ի սրտէ ելանեն խորհուրդք չարք, սպանութիւնք, շնութիւնք, պոռնկութիւնք, գողութիւնք, սուտ վկայութիւնք, հայհոյութիւնք:

15:19: Զի ՚ի սրտէ՛ ելանեն խորհուրդք չարք, սպանութիւնք, շնութիւնք, պոռնկութիւնք, գողութիւնք, սուտ վկայութիւնք, հայհոյութիւնք[286]։
[286] Ոմանք. Խորհուրդ չարք։
19 քանի որ սրտից է, որ ելնում են չար խորհուրդներ, սպանութիւններ, շնութիւններ, պոռնկութիւններ, գողութիւններ, սուտ վկայութիւններ, հայհոյանքներ
19 Վասն զի սրտէն կ’ելլեն չար խորհուրդներ, սպանութիւններ, շնութիւններ, պոռնկութիւններ, գողութիւններ, սուտ վկայութիւններ ու հայհոյութիւններ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1919: ибо из сердца исходят злые помыслы, убийства, прелюбодеяния, любодеяния, кражи, лжесвидетельства, хуления--
15:19  ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι.
15:19. ἐκ (Out) γὰρ (therefore) τῆς (of-the-one) καρδίας (of-a-heart) ἐξέρχονται ( they-cometh-out ,"διαλογισμοὶ (fortheeings-through-of) πονηροί , ( en-necessitated ,"φόνοι, (slayings,"μοιχεῖαι, (adulterings-of,"πορνεῖαι, (harlotings-of,"κλοπαί, (stealings,"ψευδομαρτυρίαι, (false-witnessings-unto,"βλασφημίαι. (harmful-declarings-unto)
15:19. de corde enim exeunt cogitationes malae homicidia adulteria fornicationes furta falsa testimonia blasphemiaeFor from the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies.
19. For out of the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false witness, railings:
15:19. For from the heart go out evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies.
15:19. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:
For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:

19: ибо из сердца исходят злые помыслы, убийства, прелюбодеяния, любодеяния, кражи, лжесвидетельства, хуления--
15:19  ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι.
15:19. de corde enim exeunt cogitationes malae homicidia adulteria fornicationes furta falsa testimonia blasphemiae
For from the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies.
15:19. For from the heart go out evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies.
15:19. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:19: Out of the heart - In the heart of an unregenerate man, the principles and seeds of all sin are found. And iniquity is always conceived in the heart before it be spoken or acted. Is there any hope that a man can abstain from outward sin till his heart, that abominable fountain of corruption, be thoroughly cleansed? I trow not.
Evil thoughts - Διαλογισμοι πονηροι, wicked dialogues - for in all evil surmisings the heart holds a conversation, or dialogue, with itself. For φονοι, murders, two MSS. have φθονοι, envyings, and three others have both. Envy and murder are nearly allied: the former has often led to the latter.
Blasphemies - I have already observed, Mat 9:3, that the verb βλασφημεω, when applied to men, signifies to speak Injuriously of their persons, characters, etc., and, when applied to God, it means to speak Impiously of his nature, works, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:19: out: Gen 6:5, Gen 8:21; Pro 4:23, Pro 6:14, Pro 22:15, Pro 24:9; Jer 17:9; Mar 7:21-23; Rom 3:10-19, Rom 7:18, Rom 8:7, Rom 8:8; Gal 5:19-21; Eph 2:1-3; Tit 3:2-6
evil: Mat 9:4; Psa 119:113; Isa 55:7, Isa 59:7; Jer 4:14; Act 8:22; Jam 1:13-15
John Gill
15:19 For out of the heart proceed evil thoughts,.... Of God, of Christ, of the Spirit, of fellow creatures, and of all sorts of wickedness. The thoughts of sin are evil, are to be hated, forsaken, and for which men are accountable to God. All wicked imaginations, carnal reasonings, lustful desires, and malicious contrivances, are here included; which take their rise from, and are devised, and forged, in the corrupt heart of man.
Murders; inveterate hatred of men's persons, malice prepense, schemes to take away life, all angry and wrathful words, and actual effusion of man's blood.
Adulteries; uncleanness committed between married persons, both in thought, and deed:
fornications; unlawful copulations of persons in a single state:
thefts; taking away from others by force or fraud, what is their right and property:
false witness: swearing falsely, or exhibiting a false testimony to the hurt of his neighbour, either his name, person, or estate:
blasphemies; evil speakings of God or men. To which Mark adds "covetousness"; a greedy and insatiable desire after the things of the world, or the neighbour's goods: "wickedness"; doing hurt and mischief to fellow creatures: "deceit"; in words and actions, in trade and conversation: "lasciviousness"; all manner of uncleanness, and unnatural lusts: "an evil eye"; of envy and covetousness: the vitiosity, or corruption of nature, is, by the Jews (h), called "the evil eye": "pride"; in heart and life, in dress and gesture; and "foolishness"; expressed in talk and conduct.
(h) Tzeror Hammor, fol. 141. 3.
John Wesley
15:19 First evil thoughts - then murders - and the rest. Railings - The Greek word includes all reviling, backbiting, and evil speaking.
Robert Jamieson, A. R. Fausset and David Brown
15:19 For out of the heart proceed evil thoughts--"evil reasonings"; referring here more immediately to those corrupt reasonings which had stealthily introduced and gradually reared up that hideous fabric of tradition which at length practically nullified the unchangeable principles of the moral law. But the statement is far broader than this; namely that the first shape which the evil that is in the heart takes, when it begins actively to stir, is that of "considerations" or "reasonings" on certain suggested actions.
murders, adulteries, fornications, thefts, false witness, blasphemies--detractions, whether directed against God or man; here the reference seems to be to the latter. Mark (Mk 7:22) adds, "covetousnesses"--or desires after more; "wickednesses"--here meaning, perhaps, malignities of various forms; "deceit, lasciviousness"--meaning, excess or enormity of any kind, though by later writers restricted to lewdness; "an evil eye"--meaning, all looks or glances of envy, jealousy, or ill will towards a neighbor; "pride, foolishness"--in the Old Testament sense of "folly"; that is, criminal senselessness, the folly of the heart. How appalling is this black catalogue!
15:2015:20: Ա՛յս ամենայն է՝ որ պղծէ զմարդ, այլ անլուայ ձեռօք ուտել՝ ո՛չ պղծէ զմարդ։ եզ
20 Այս բոլորն են, որ պղծում են մարդուն. իսկ անլուայ ձեռքերով ուտելը մարդուն չի պղծում»:
20 Ասոնք են որ կը պղծեն մարդը, բայց անլուայ ձեռքով հաց ուտելը չի պղծեր մարդը»։
Այս ամենայն է որ պղծէ զմարդ, այլ անլուայ ձեռօք ուտել ոչ պղծէ զմարդ:

15:20: Ա՛յս ամենայն է՝ որ պղծէ զմարդ, այլ անլուայ ձեռօք ուտել՝ ո՛չ պղծէ զմարդ։ եզ
20 Այս բոլորն են, որ պղծում են մարդուն. իսկ անլուայ ձեռքերով ուտելը մարդուն չի պղծում»:
20 Ասոնք են որ կը պղծեն մարդը, բայց անլուայ ձեռքով հաց ուտելը չի պղծեր մարդը»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2020: это оскверняет человека; а есть неумытыми руками--не оскверняет человека.
15:20  ταῦτά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον, τὸ δὲ ἀνίπτοις χερσὶν φαγεῖν οὐ κοινοῖ τὸν ἄνθρωπον.
15:20. ταῦτά (The-ones-these) ἐστιν (it-be) τὰ (the-ones) κοινοῦντα ( en-commoning ) τὸν (to-the-one) ἄνθρωπον, (to-a-mankind) τὸ (the-one) δὲ (moreover) ἀνίπτοις ( unto-un-washed ) χερσὶν (unto-hands) φαγεῖν (to-have-had-devoured) οὐ (not) κοινοῖ (it-en-commoneth) τὸν (to-the-one) ἄνθρωπον. (to-a-mankind)
15:20. haec sunt quae coinquinant hominem non lotis autem manibus manducare non coinquinat hominemThese are the things that defile a man. But to eat with unwashed hands doth not defile a man.
20. these are the things which defile the man: but to eat with unwashen hands defileth not the man.
15:20. These are the things that defile a man. But to eat without washing hands does not defile a man.”
15:20. These are [the things] which defile a man: but to eat with unwashen hands defileth not a man.
These are [the things] which defile a man: but to eat with unwashen hands defileth not a man:

20: это оскверняет человека; а есть неумытыми руками--не оскверняет человека.
15:20  ταῦτά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον, τὸ δὲ ἀνίπτοις χερσὶν φαγεῖν οὐ κοινοῖ τὸν ἄνθρωπον.
15:20. haec sunt quae coinquinant hominem non lotis autem manibus manducare non coinquinat hominem
These are the things that defile a man. But to eat with unwashed hands doth not defile a man.
15:20. These are the things that defile a man. But to eat without washing hands does not defile a man.”
15:20. These are [the things] which defile a man: but to eat with unwashen hands defileth not a man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 (Мк VII:23). Христос не отменял закона Моисеева и не говорил, что всякий род пищи или питья полезен человеку. Он говорил только, что никакая пища и никакие способы ее принятия не оскверняют человека.
Adam Clarke: Commentary on the Bible - 1831
15:20: These - defile a man - Our Lord's argument is very plain. What goes into the mouth descends into the stomach and other intestines; - part is retained for the nourishment of the body, and part is ejected, as being improper to afford nourishment. Nothing of this kind defiles the soul, because it does not enter into it; but the evil principles that are in it, producing evil thoughts, murders, etc., these defile the soul, because they have their seat and operation in it.
Albert Barnes: Notes on the Bible - 1834
15:20
These are the things which defile a man - These are the true sources of pollution in man.
These are what corrupt and degrade. It is not the neglect of washing the body which defiles; it is the deep, inward corruption of the heart. And what a fountain of pollution is the human soul! What an array of crimes to proceed from the heart of man! What a proof of guilt! What strictness is there in the law of God! How universal is depravity!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:20: which: Co1 3:16, Co1 3:17, Co1 6:9-11, Co1 6:18-20; Eph 5:3-6; Rev 21:8, Rev 21:27
but: Mat 15:2, Mat 23:25, Mat 23:26; Mar 7:3, Mar 7:4; Luk 11:38-40
John Gill
15:20 These are the things which defile a man,.... These are filthy in themselves, and must pollute all in whom they are; they bring a defilement on the whole man, both body and soul, fasten guilt upon him, and expose him to everlasting punishment:
but to eat with unwashen hands defileth not a man: should a man neglect to wash his bands before eating a common meal, this need give him no uneasiness; he contracts no filth to his soul hereby, nor any guilt to his conscience; nor does he break any law of God; nor is he liable to any penalty for such an omission. This is a trifling matter, and merits no regard; but the things before mentioned are in their nature evil: they are contrary to the law of God; they are abominable in his sight; they render men loathsome and odious to the divine being; and expose them to shame and ruin; and it is only the blood of Christ can cleanse them from the pollution and guilt of them, and secure them from that punishment they deserve.
Robert Jamieson, A. R. Fausset and David Brown
15:20 These are the things which defile a man: but to eat with unwashen hands defileth not a man--Thus does our Lord sum up this whole searching discourse.
15:2115:21: Եւ ելեալ անտի Յիսուսի գնա՛ց ՚ի կողմանս Տիւրոսի եւ Սիդովնի։
21 Յիսուս այդտեղից ելնելով՝ գնաց Տիւրոսի եւ Սիդոնի կողմերը
21 Յիսուս անկէ ելլելով՝ Տիւրոսի ու Սիդոնի կողմերը գնաց։
Եւ ելեալ անտի Յիսուսի գնաց ի կողմանս Տիւրոսի եւ Սիդովնի:

15:21: Եւ ելեալ անտի Յիսուսի գնա՛ց ՚ի կողմանս Տիւրոսի եւ Սիդովնի։
21 Յիսուս այդտեղից ելնելով՝ գնաց Տիւրոսի եւ Սիդոնի կողմերը
21 Յիսուս անկէ ելլելով՝ Տիւրոսի ու Սիդոնի կողմերը գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
15:2121: И, выйдя оттуда, Иисус удалился в страны Тирские и Сидонские.
15:21  καὶ ἐξελθὼν ἐκεῖθεν ὁ ἰησοῦς ἀνεχώρησεν εἰς τὰ μέρη τύρου καὶ σιδῶνος.
15:21. Καὶ (And) ἐξελθὼν (having-had-came-out) ἐκεῖθεν (thither-from,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἀνεχώρησεν (it-spaced-up-unto) εἰς (into) τὰ (to-the-ones) μέρη (to-portions) Τύρου (of-a-Turos) καὶ (and) Σιδῶνος. (of-a-Sidon)
15:21. et egressus inde Iesus secessit in partes Tyri et SidonisAnd Jesus went from thence, and retired into the coast of Tyre and Sidon.
21. And Jesus went out thence, and withdrew into the parts of Tyre and Sidon.
15:21. And departing from there, Jesus withdrew into the areas of Tyre and Sidon.
15:21. Then Jesus went thence, and departed into the coasts of Tyre and Sidon.
Then Jesus went thence, and departed into the coasts of Tyre and Sidon:

21: И, выйдя оттуда, Иисус удалился в страны Тирские и Сидонские.
15:21  καὶ ἐξελθὼν ἐκεῖθεν ὁ ἰησοῦς ἀνεχώρησεν εἰς τὰ μέρη τύρου καὶ σιδῶνος.
15:21. et egressus inde Iesus secessit in partes Tyri et Sidonis
And Jesus went from thence, and retired into the coast of Tyre and Sidon.
15:21. And departing from there, Jesus withdrew into the areas of Tyre and Sidon.
15:21. Then Jesus went thence, and departed into the coasts of Tyre and Sidon.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 (Мк VII:24). Как у Матфея, так и у Марка совершенно неясно «оттуда». Ориген полагал, что из Геннисарета, по которому Спаситель путешествовал (XIV:34; Мк VI:53); а удалился, может быть, вследствие того, что слушавшие Его фарисеи соблазнялись по поводу речи о предметах, оскверняющих человека. Удалившись от Израиля, Иисус Христос приходит в пределы Тирские и Сидонские. У Златоуста, Феофилакта и других много, при толковании настоящего места, рассуждений о том, зачем же Спаситель говорил ученикам, чтобы они на путь язычников не ходили, когда Сам идет к ним. Ответ дается в том смысле, что Спаситель отправился в пределы Тирские и Сидонские не для проповеди, а чтобы «скрыться», хотя и не мог этого сделать. — Из этих толкований ясно, что Спаситель, вопреки обычному мнению, «переступал границы Палестины» и, хотя и немного, находился в языческой стране. Если мы согласимся с этим, то дальнейшая история представится нам несколько понятнее. — Тир (по-еврейски цор — скала) был знаменитый финикийский торговый город. Около времени завоевания царства Израильского Салманассаром (721 года до Р. Х.) ассирийцы осадили его, но не могли взять после пятилетней осады и только наложили на него дань (Ис XXIII). Около времени разрушения Иерусалима (588 г. до Р. X.) Навуходоносор обложил Тир и взял его, но не разрушил. В 332 году до Р. X., после семимесячной осады, Тир был взят Александром Македонским, который распял 2 000 тирян за сопротивление. Тир теперь называется Эс-Сур. С 126 г. до Р. X. Тир был самостоятельным городом с эллинистическим устройством. — Сидон (рыбный город, рыбная ловля, рыболовство, корень одинаковый с «Вифсаида») был древнее Тира. О Сидоне часто упоминается в Ветхом Завете. В настоящее время в нем до 15 000 жителей; но торговое его значение уступает Бейруту. Сидон называется теперь Саида.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Then Jesus went thence, and departed into the coasts of Tyre and Sidon. 22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. 23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. 24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel. 25 Then came she and worshipped him, saying, Lord, help me. 26 But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. 27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. 28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

We have here that famous story of Christ's casting the devil out of the woman of Canaan's daughter; it has something in it singular and very surprising, and which looks favourably upon the poor Gentiles, and is an earnest of the mercy which Christ had in store for them. Here is a gleam of that light which was to lighten the Gentiles, Luke ii. 32. Christ came to his own, and his own received him not; but many of them quarrelled with him, and were offended in him; and observe what follows, v. 21.

I. Jesus went thence. Note, Justly is the light taken from those that either play by it, or rebel against it. When Christ and his disciples could not be quiet among them, he left them, and so left an example to his own rule (ch. x. 14), Shake off the dust of your feet. Though Christ endure long, he will not always endure, the contradiction of sinners against himself. He had said (v. 14), Let them alone, and he did so. Note, Wilful prejudices against the gospel, and cavils at it, often provoke Christ to withdraw, and to remove the candlestick out of its place. Acts xiii. 46, 51.

II. When he went thence, he departed into the coasts of Tyre and Sidon; not to those cities (they were excluded from any share in Christ's mighty works, ch. xi. 21, 22), but into that part of the land of Israel which lay that way: thither he went, as Elias to Sarepta, a city of Sidon (Luke iv. 26); thither he went to look after this poor woman, whom he had mercy in reserve for. While he went about doing good, he was never out of his way. The dark corners of the country, which lay most remote, shall have their share of his benign influences; and as now the ends of the land, so afterward the ends of the earth, shall see his salvation, Isa. xlix. 6. Here it was, that this miracle was wrought, in the story of which we may observe,

1. The address of the woman of Canaan to Christ, v. 22. She was a Gentile, a stranger to the commonwealth of Israel; probably one of the posterity of those accursed nations that were devoted by that word, Cursed be Canaan. Note, The doom of political bodies doth not always reach every individual member of them. God will have his remnant out of all nations, chosen vessels in all coasts, even the most unlikely: she came out of the same coasts. If Christ had not now made a visit to these coasts, though the mercy was worth travelling far for, it is probable that she had never come to him. Note, It is often an excitement to a dormant faith and zeal, to have opportunities of acquaintance with Christ brought to our doors, to have the word nigh us.

Her address was very importunate, she cried to Christ, as one in earnest; cried, as being at some distance from him, not daring to approach too near, being a Canaanite, lest she should give offence. In her address,

(1.) She relates her misery; My daughter is grievously vexed with a devil, kakos daimonizetai--She is ill-bewitched, or possessed. There were degrees of that misery, and this was the worst sort. It was common case at that time, and very calamitous. Note, The vexations of children are the trouble of parents, and nothing should be more so than their being under the power of Satan. Tender parents very sensibly feel the miseries of those that are pieces of themselves. "Though vexed with the devil, yet she is my daughter still." The greatest afflictions of our relations do not dissolve our obligations to them, and therefore ought not to alienate our affections from them. It was the distress and trouble of her family, that now brought her to Christ; she came to him, not for teaching, but for healing; yet, because she came in faith, he did not reject her. Though it is need that drives us to Christ, yet we shall not therefore be driven from him. It was the affliction o her daughter, that gave her this occasion of applying to Christ. It is good to make the afflictions of others our own, in sense and sympathy, that we may make them our own, in improvement and advantage.

(2.) She requests for mercy; Have mercy on me, O Lord, thou Son of David, she owns him to be the Messiah: that is the great thing which faith should fasten upon, and fetch comfort from. From the Lord we may expect acts of power: he can command deliverances; from the Son of David we may expect all the mercy and grace which were foretold concerning him. Though a Gentile, she owns the promise made to the fathers of the Jews, and the honour of the house of David. The Gentiles must receive Christianity, not only as an improvement of natural religion, but as the perfection of the Jewish religion, with an eye to the Old Testament.

Her petition is, Have mercy on me. She does not limit Christ to this or that particular instance of mercy, but mercy, mercy is the thing she begs: she pleads not merit, but depends upon mercy; Have mercy upon me. Mercies to the children are mercies to the parents; favours to ours are favours to us, and are so to be accounted. Note, It is the duty of parents to pray for their children, and to be earnest in prayer for them, especially for their souls; "I have a son, a daughter, grievously vexed with a proud will, an unclean devil, a malicious devil, led captive by him at his will; Lord, help them." This is a case more deplorable than that of a bodily possession. Bring them to Christ by faith and prayer, who alone is able to heal them. Parents should look upon it as a great mercy to themselves, to have Satan's power broken in the souls of their children.

2. The discouragement she met with in this address; in all the story of Christ's ministry we do not meet with the like. He was wont to countenance and encourage all that came to him, and either to answer before they called, or to hear while they were yet speaking; but here was one otherwise treated: and what could be the reason of it? (1.) Some think that Christ showed himself backward to gratify this poor woman, because he would not give offence to the Jews, by being as free and forward in his favour to the Gentiles as to them. He had bid his disciples not go into the way of the Gentiles (ch. x. 5), and therefore would not himself seem so inclinable to them as to others, but rather more shy. Or rather, (2.) Christ treated her thus, to try her; he knows what is in the heart, knew the strength of her faith, and how well able she was, by his grace, to break through such discouragements; he therefore met her with them, that the trial of her faith might be found unto praise, and honour, and glory, 1 Pet. i. 6, 7. This was like God's tempting Abraham (Gen. xxii. 1), like the angel's wrestling with Jacob, only to put him upon wrestling, Gen. xxxii. 24. Many of the methods of Christ's providence, and especially of his grace, in dealing with his people, which are dark and perplexing, may be explained with the key of this story, which is for that end left upon record, to teach us that there may be love in his face, and to encourage us, therefore, though he slay us, yet to trust in him.

Observe the particular discouragements given her:

[1.] When she cried after him, he answered her not a word, v. 23. His ear was wont to be always open and attentive to the cries of poor supplicants, and his lips, which dropped as the honeycomb, always ready to give an answer of peace; but to this poor woman he turned a deaf ear, and she could get neither an alms nor an answer. It was a wonder that she did not fly off in a fret, and say, "Is this he that is so famed for clemency and tenderness? Have so many been heard and answered by him, as they talk, and must I be the first rejected suitor? Why so distant to me, if it be true that he hath stooped to so many?" But Christ knew what he did, and therefore did not answer, that she might be the more earnest in prayer. He heard her, and was pleased with her, and strengthened her with strength in her soul to prosecute her request (Ps. cxxxviii. 3; Job xxiii. 6), though he did not immediately give her the answer she expected. By seeming to draw away the desired mercy from her, he drew her on to be so much the more importunate for it. Note, Every accepted prayer is not immediately an answered prayer. Sometimes God seems not to regard his people's prayers, like a man asleep or astonished (Ps. xliv. 23; Jer. xiv. 9; Ps. xxii. 1, 2); nay, to be angry at them (Ps. lxxx. 4; Lam. iii. 8, 44); but it is to prove, and so to improve, their faith, and to make his after-appearances for them the more glorious to himself, and the more welcome to them; for the vision, at the end, shall speak, and shall not lie, Heb. ii. 3. See Job xxxv. 14.

[2.] When the disciples spake a good word for her, he gave a reason why he refused her, which was yet more discouraging.

First, It was some little relief, that the disciples interposed on her behalf; they said, Send her away, for she crieth after us. It is desirable to have an interest in the prayers of good people, and we should be desirous of it. But the disciples, though wishing she might have what she came for, yet therein consulted rather their own ease than the poor woman's satisfaction; "Send her away with a cure, for she cries, and is in good earnest; she cries after us, and is troublesome to us, and shames us." Continued importunity may be uneasy to men, even to good men; but Christ loves to be cried after.

Secondly, Christ's answer to the disciples quite dashed her expectations; "I am not sent, but to the lost sheep of the house of Israel; you know I am not, she is none of them, and would you have me go beyond by commission?" Importunity seldom conquers the settled reason of a wise man; and those refusals are most silencing, which are so backed. He doth not only not answer her, but he argues against her, and stops her mouth with a reason. It is true, she is a lost sheep, and hath as much need of his care as any, but she is not of the house of Israel, to whom he was first sent (Acts iii. 26), and therefore not immediately interested in it, and entitled to it. Christ was a Minister of the circumcision (Rom. xv. 8); and though he was intended for a Light to the Gentiles, yet the fulness of time for that was not now come, the veil was not yet rent, nor the partition-wall taken down. Christ's personal ministry was to be the glory of his people Israel; "If I am sent to them, what have I to do with those that are none of them." Note, It is a great trial, when we have occasion given us to question whether we be of those to whom Christ was sent. But, blessed be God, no room is left for that doubt; the distinction between Jew and Gentile is taken away; we are sure that he gave his life a ransom for many, and if for many, why not for me?

Thirdly, When she continued her importunity, he insisted upon the unfitness of the thing, and gave her not only a repulse, but a seeming reproach too (v. 26); It is not meet to take the children's bread and to cast it to dogs. This seems to cut her off from all hope, and might have driven her to despair, if she had not had a very strong faith indeed. Gospel grace and miraculous cures (the appurtenances of it), were children's bread; they belonged to them to whom pertained the adoption (Rom. ix. 4), and lay not upon the same level with that rain from heaven, and those fruitful seasons, which God gave to the nations whom he suffered to walk in their own ways (Acts xiv. 16, 17); no, these were peculiar favours, appropriated to the peculiar people, the garden enclosed. Christ preached to the Samaritans (John iv. 41), but we read not of any cures he wrought among them; that salvation was of the Jews: it is not meet therefore to alienate these. The Gentiles were looked upon by the Jews with great contempt, were called and counted dogs; and, in comparison with the house of Israel, who were so dignified and privileged, Christ here seems to allow it, and therefore thinks it not meet that the Gentiles should share in the favours bestowed on the Jews. But see how the tables are turned; after the bringing of the Gentiles into the church, the Jewish zealots for the law are called dogs, Phil. iii. 2.

Now this Christ urgeth against this woman of Canaan; "How can she expect to eat of the children's bread, who is not of the family?" Note, 1. Those whom Christ intends most signally to honour, he first humbles and lays low in a sense of their own meanness and unworthiness. We must first see ourselves to be as dogs, less than the least of all God's mercies, before we are fit to be dignified and privileged with them. 2. Christ delights to exercise great faith with great trials, and sometimes reserves the sharpest for the last, that, being tried, we may come forth like gold. This general rule is applicable to other cases for direction, though here used only for trial. Special ordinances and church-privileges are children's bread, and must not be prostituted to the grossly ignorant and profane. Common charity must be extended to all, but spiritual dignities are appropriated to the household of faith; and therefore promiscuous admission to them, without distinction, wastes the children's bread, and is the giving of that which is holy to the dogs, ch. vii. 6. Procul hinc, procul inde, profani--Off, ye profane.

3. Here is the strength of her faith and resolution, in breaking through all these discouragements. Many a one, thus tried, would either have sunk into silence, or broken out into passion. "Here is cold comfort," might she have said, "for a poor distressed creature; as good for me to have staid at home, as come hither to be taunted at and abused at this rate; not only to have a piteous case slighted, but to be called a dog!" A proud, unhumbled heart would not have borne it. The reputation of the house of Israel was not now so great in the world, but that this slight put upon the Gentiles was capable of being retorted, had the poor woman been so minded. It might have occasioned a reflection upon Christ, and might have been a blemish upon his reputation, as well as a shock to the good opinion, she had entertained of him; for we re apt to judge of persons as we ourselves find them; and think that they are what they are to us. "Is this the Son of David?" (might she have said): "Is this he that has such a reputation for kindness, tenderness, and compassion? I am sure I have no reason to give him that character, for I was never treated so roughly in my life; he might have done as much for me as for others; or, if not, he needed not to have set me with the dogs of his flock. I am not a dog, I am a woman, and an honest woman, and a woman in misery; and I am sure it is not meet to call me a dog." No, here is not a word of this. Note, A humble, believing soul, that truly loves Christ, takes every thing in good part that he saith and doeth, and puts the best construction upon it.

She breaks through all these discouragements,

(1.) With a holy earnestness of desire in prosecuting her petition. This appeared upon the former repulse (v. 25); Then came she, and worshipped him, saying, Lord, help me. [1.] She continued to pray. What Christ said, silenced the disciples; you hear no more of them; they took the answer, but the woman did not. Note, The more sensibly we feel the burthen, the more resolutely we should pray for the removal of it. And it is the will of God that we should continue instant in prayer, should always pray, and not faint. [2.] She improved in prayer. Instead of blaming Christ, or charging him with unkindness, she seems rather to suspect herself, and lay the fault upon herself. She fears lest, in her first address, she had not been humble and reverent enough, and therefore now she came, and worshipped him, and paid him more respect than she had done; or she fears that she had not been earnest enough, and therefore now she cries, Lord, help me. Note, When the answers of prayer are deferred, God is thereby teaching us to pray more, and pray better. It is then time to enquire wherein we have come short in our former prayers, that what has been amiss may be amended for the future. Disappointments in the success of prayer, must be excitements to the duty of prayer. Christ, in his agony, prayed more earnestly. [3.] She waives the question, whether she was of those to whom Christ was sent or no; she will not argue that with him, though perhaps she might have claimed some kindred to the house of Israel; but, "Whether an Israelite or no, I come to the Son of David for mercy, and I will not let him go, except he bless me." Many weak Christians perplex themselves with questions and doubts about their election, whether they are of the house of Israel or no; such had better mind their errand to God, and continue instant in prayer for mercy and grace; throw themselves by faith at the feet of Christ, and say, If I perish, I will perish here; and then that matter will by degrees clear itself. If we cannot reason down our unbelief, let us pray it down. A fervent, affectionate Lord, help me, will help us over many of the discouragements which are sometimes ready to bear us down and overwhelm us. [4.] Her prayer is very short, but comprehensive and fervent, Lord, help me. Take this, First, As lamenting her case; "If the Messiah be sent only to the house of Israel, the Lord help me, what will become of me and mine," Note, It is not in vain for broken hearts to bemoan themselves; God looks upon them then, Jer. xxxi. 18. Or, Secondly, As begging grace to insist her in this hour of temptation. She found it hard to keep up her faith when it was thus frowned upon, and therefore prays, "Lord, help me; Lord, strengthen my faith now; Lord, let thy right hand uphold me, while my soul is following hard after thee," Ps. lxiii. 8. Or, Thirdly, As enforcing her original request, "Lord, help me; Lord, give me what I come for." She believed that Christ could and would help her, though she was not of the house of Israel; else she would have dropt her petition. Still she keeps up good thoughts of Christ, and will not quit her hold. Lord, help me, is a good prayer, if well put up; and it is pity that it should be turned into a byword, and that we should take God's name in vain in it.

(2.) With a holy skilfulness of faith, suggesting a very surprising plea. Christ had placed the Jews with the children, as olive-plants round about God's table, and had put the Gentiles with the dogs, under the table; and she doth not deny the aptness of the similitude. Note, There is nothing got by contradicting any word of Christ, though it bear ever so hard upon us. But this poor woman, since she cannot object against it, resolves to make the best of it (v. 27); Truth, Lord, yet the dogs eat of the crumbs. Now, here,

[1.] Her acknowledgment was very humble: Truth, Lord. Note, You cannot speak so meanly and slightly of a humble believer, but he is ready to speak as meanly and slightly of himself. Some that seem to dispraise and disparage themselves, will yet take it as an affront if others do so too; but one that is humbled aright, will subscribe to the most abasing challenges, and not call them abusing ones. "Truth, Lord; I cannot deny it; I am a dog, and have no right to the children's bread." David, Thou hast done foolishly, very foolishly; Truth, Lord. Asaph, Thou hast been as a beast before God; Truth, Lord. Agur, Thou art more brutish than any man; Truth, Lord. Paul, Thou hast been the chief of sinners, art less than the least of saints, not meet to be called an apostle; Truth, Lord.

[2.] Her improvement of this into a plea was very ingenious; Yet the dogs eat of the crumbs. It was by a singular acumen, and spiritual quickness and sagacity, that she discerned matter of argument in that which looked like a slight. Note, A lively, active faith will make that to be for us, which seems to be against us; will fetch meat out of the eater, and sweetness out of the strong. Unbelief is apt to mistake recruits for enemies, and to draw dismal conclusions even from comfortable premises (Judges xiii. 22, 23); but faith can find encouragement even in that which is discouraging, and get nearer to God by taking hold on that hand which is stretched out to push it away. So good a thing it is to be of quick understanding in the fear of the Lord, Isa. xi. 3.

Her plea is, Yet the dogs eat of the crumbs. It is true, the full and regular provision is intended for the children only, but the small, casual, neglected crumbs are allowed to the dogs, and are not grudged them; that is to the dogs under the table, that attend there expecting them. We poor Gentiles cannot expect the stated ministry and miracles of the Son of David, that belongs to the Jews; but they begin now to be weary of their meat, and to play with it, they find fault with it, and crumble it away; surely then some of the broken meat may fall to a poor Gentile; "I beg a cure by the by, which is but a crumb, though of the same precious bread, yet but a small inconsiderable piece, compared with the loaves which they have." Note, When we are ready to surfeit on the children's bread, we should remember how many there are, that would be glad of the crumbs. Our broken meat in spiritual privileges, would be a feast to many a soul; Acts xiii. 42. Observe here,

First, Her humility and necessity made her glad of crumbs. Those who are conscious to themselves that they deserve nothing, will be thankful for any thing; and then we are prepared for the greatest of God's mercies, when we see ourselves less than the least of them. The least of Christ is precious to a believer, and the very crumbs of the bread of life.

Secondly, Her faith encouraged her to expect these crumbs. Why should it not be at Christ's table as at a great man's, where the dogs are fed as sure as the children? Observe, She calls it their master's table; if she were a dog, she was his dog, and it cannot be ill with us, if we stand but in the meanest relation to Christ; "Though unworthy to be called children, yet make me as one of thy hired servants: nay, rather let me be set with the dogs than turned out of the house; for in my Father's house there is not only bread enough, but to spare," Luke xv. 17-19. It is good lying in God's house, though we lie at the threshold there.

4. The happy issue and success of all this. She came off with credit and comfort from this struggle; and, though a Canaanite, approved herself a true daughter of Israel, who, like a prince, had power with God, and prevailed. Hitherto Christ hid his face from her, but now gathers her with everlasting kindness, v. 28. Then Jesus said, O woman, great is thy faith. This was like Joseph's making himself know to his brethren, I am Joseph; so here, in effect, I am Jesus. Now he begins to speak like himself, and to put on his own countenance. He will not contend for ever.

(1.) He commended her faith. O woman, great is thy faith. Observe, [1.] It is her faith that he commends. There were several other graces that shone bright in her conduct of this affair-wisdom, humility, meekness, patience, perseverance in prayer; but these were the product of her faith, and therefore Christ fastens upon that as most commendable; because of all graces faith honours Christ most, therefore of all graces Christ honours faith most. [2.] It is the greatness of her faith. Note, First, Though the faith of all the saints is alike precious, yet it is not in all alike strong; all believers are not of the same size and stature. Secondly, The greatness of faith consists much in a resolute adherence to Jesus Christ as an all-sufficient Saviour, even in the face of discouragements; to love him, and trust him, as a Friend, even then when he seems to come forth against us as an Enemy. This is great faith! Thirdly, Though weak faith, if true, shall not be rejected, yet great faith shall be commended, and shall appear greatly well-pleasing to Christ; for in them that thus believe he is most admired. Thus Christ commended the faith of the centurion, and he was a Gentile too, he had a strong faith in the power of Christ, this woman in the good-will of Christ; both were acceptable.

(2.) He cured her daughter; "Be it unto thee even as thou wilt: I can deny thee nothing, take what thou camest for." Note, Great believers may have what they will for the asking. When our will conforms to the will of Christ's precept, his will concurs with the will of our desire. Those that will deny Christ nothing, shall find that he will deny them nothing at last, though for a time he seems to hide his face from them. "Thou wouldst have thy sins pardoned, thy corruptions mortified, thy nature sanctified; be it unto thee even as thou wilt. And what canst thou desire more?" When we come, as this poor woman did, to pray against Satan and his kingdom, we concur with the intercession of Christ, and it shall be accordingly. Though Satan may sift Peter, and buffet Paul, yet, through Christ's prayer and the sufficiency of his grace, we shall be more than conquerors, Luke xxii. 31, 32; 2 Cor. xii. 7-9; Rom. xvi. 20.

The event was answerable to the word of Christ; Her daughter was made whole from that very hour; from thenceforward was never vexed with the devil any more; the mother's faith prevailed for the daughter's cure. Though the patient was at a distance, that was no hindrance to the efficacy of Christ's word. He spake, and it was done.
Adam Clarke: Commentary on the Bible - 1831
15:21: Departed into the coasts of Tyre and Sidon - Εις τα μερη, towards the coasts or confines. It is not clear that our Lord ever left the land of the Hebrews; he was, as the apostle observes, Rom 15:8, the minister of the circumcision according to the truth of God. Tyre and Sidon are usually joined together, principally because they are but a few miles distant from each other.
Albert Barnes: Notes on the Bible - 1834
15:21: This narrative is also found in Mar 7:24-30.
The coasts of Tyre and Sidon - These cities were on the seacoast or shore of the Mediterranean. See the notes at Mat 11:21. Jesus went there for the purpose of concealment Mar 7:24, perhaps still to avoid Herod.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:21: and departed: Mar 7:24
Tyre: Mat 10:5, Mat 10:6, Mat 11:21-23; Gen 49:13; Jos 11:8, Jos 13:6, Jos 19:28, Jos 19:29; Jdg 1:31
Geneva 1599
15:21 Then Jesus went thence, and departed into the (e) coasts of Tyre and Sidon.
(e) Coasts which were next to Tyre and Sidon, that is in that region where Palestine faces toward Venice, and the sea of Syria.
John Gill
15:21 Then Jesus went thence,.... From the land of Gennesaret, after he had silenced the Pharisees, as to the charge brought by them against his disciples; and when he had reproved them for their hypocrisy and wickedness, in making void the commands of God by their traditions; and had explained some difficult and parabolical sayings he had made use of to his disciples, he then left that country, and departed very privately: either to shun the multitude, for the sake of retirement; or to avoid any snares the Scribes and Pharisees might be laying for him, who must be greatly galled with his free discourse, and strong arguments:
and departed into the coasts of Tyre and Sidon; two principal cities of Phoenicia: not that he went into these places themselves, but into some places that bordered upon them; for as he ordered his disciples not to go in the way of the Gentiles, so neither did he himself.
John Wesley
15:21 Mk 7:24.
15:2215:22: Եւ ահա՝ կի՛ն մի Քանանացի ՚ի սահմանաց անտի նոցա՝ ելեալ, աղաղակէ՛ր եւ ասէր. Ողորմեա՛ց ինձ Տէր որդի Դաւթի, դուստր իմ՝ չարաչա՛ր այսահարի։
22 Եւ ահա, այդ շրջաններից եկած քանանացի մի կին աղաղակում էր ու ասում. «Ողորմի՛ր ինձ, Տէ՛ր, Դաւթի՛ Որդի, աղջիկս չարաչար դիւահարւում է»
22 Քանանացի կին մը այն սահմաններէն ելած՝ կ’աղաղակէր անոր ու կ’ըսէր. «Ողորմէ ինծի, Տէ՛ր, Դաւիթի որդի, աղջիկս դեւէն սաստիկ կը չարչարուի»։
Եւ ահա կին մի Քանանացի ի սահմանաց անտի նոցա ելեալ` աղաղակէր եւ ասէր. Ողորմեաց ինձ, Տէր, որդի Դաւթի, դուստր իմ չարաչար այսահարի:

15:22: Եւ ահա՝ կի՛ն մի Քանանացի ՚ի սահմանաց անտի նոցա՝ ելեալ, աղաղակէ՛ր եւ ասէր. Ողորմեա՛ց ինձ Տէր որդի Դաւթի, դուստր իմ՝ չարաչա՛ր այսահարի։
22 Եւ ահա, այդ շրջաններից եկած քանանացի մի կին աղաղակում էր ու ասում. «Ողորմի՛ր ինձ, Տէ՛ր, Դաւթի՛ Որդի, աղջիկս չարաչար դիւահարւում է»
22 Քանանացի կին մը այն սահմաններէն ելած՝ կ’աղաղակէր անոր ու կ’ըսէր. «Ողորմէ ինծի, Տէ՛ր, Դաւիթի որդի, աղջիկս դեւէն սաստիկ կը չարչարուի»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2222: И вот, женщина Хананеянка, выйдя из тех мест, кричала Ему: помилуй меня, Господи, сын Давидов, дочь моя жестоко беснуется.
15:22  καὶ ἰδοὺ γυνὴ χαναναία ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα ἔκραζεν λέγουσα, ἐλέησόν με, κύριε, υἱὸς δαυίδ· ἡ θυγάτηρ μου κακῶς δαιμονίζεται.
15:22. Καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"γυνὴ (a-woman) Χαναναία (Canan-belonged) ἀπὸ (off) τῶν (of-the-ones) ὁρίων (of-boundlets) ἐκείνων (of-the-ones-thither) ἐξελθοῦσα (having-had-came-out) ἔκραζεν (it-was-clamoring-to) λέγουσα (forthing,"Ἐλέησόν (Thou-should-have-compassioned-unto) με, (to-me,"κύριε (Authority-belonged,"υἱὸς (a-son) Δαυείδ: (of-a-Daueid,"ἡ (the-one) θυγάτηρ (a-daughter) μου (of-me) κακῶς (unto-disrupted) δαιμονίζεται. (it-be-daimoned-to)
15:22. et ecce mulier chananea a finibus illis egressa clamavit dicens ei miserere mei Domine Fili David filia mea male a daemonio vexaturAnd behold a woman of Canaan who came out of those coasts, crying out, said to him: Have mercy on me, O Lord, thou son of David: my daughter is grievously troubled by a devil.
22. And behold, a Canaanitish woman came out from those borders, and cried, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil.
15:22. And behold, a woman of Canaan, going out from those parts, cried out, saying to him: “Take pity on me, Lord, Son of David. My daughter is badly afflicted by a demon.”
15:22. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, [thou] Son of David; my daughter is grievously vexed with a devil.
And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, [thou] Son of David; my daughter is grievously vexed with a devil:

22: И вот, женщина Хананеянка, выйдя из тех мест, кричала Ему: помилуй меня, Господи, сын Давидов, дочь моя жестоко беснуется.
15:22  καὶ ἰδοὺ γυνὴ χαναναία ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα ἔκραζεν λέγουσα, ἐλέησόν με, κύριε, υἱὸς δαυίδ· ἡ θυγάτηρ μου κακῶς δαιμονίζεται.
15:22. et ecce mulier chananea a finibus illis egressa clamavit dicens ei miserere mei Domine Fili David filia mea male a daemonio vexatur
And behold a woman of Canaan who came out of those coasts, crying out, said to him: Have mercy on me, O Lord, thou son of David: my daughter is grievously troubled by a devil.
15:22. And behold, a woman of Canaan, going out from those parts, cried out, saying to him: “Take pity on me, Lord, Son of David. My daughter is badly afflicted by a demon.”
15:22. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, [thou] Son of David; my daughter is grievously vexed with a devil.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 (Марк VII:25). Рассказа, изложенного в 22 стихе и потом в Мф 23, 24, ни у Марка, ни у других евангелистов нет. Выражения Мк VII:25 совсем иные, чем у Матфея. Матфей и Марк называют эту женщину различными названиями: Матфей — хананеянкой, Марк — гречанкой (ellhiV) и сиро-финикиянкой. Первое название — хананеянка — согласуется с тем, что сами финикияне называли себя хананеями, а свою страну Ханааном. В Быт X:15–18 перечисляются потомки Ханаана, сына Хама, в числе которых первым значится Сидон. Из показания Марка, что женщина была гречанка, можно заключать, что она называлась так только по языку, на котором, по всей вероятности, говорила. В Вульгате это слово переведено, впрочем, через gentilis — язычница. Если этот перевод верен, то слово указывает на религиозные верования женщины, а не на ее наречие. Что же касается названия «сиро-финикиянка», то так назывались финикияне, жившие в области Тира и Сидона, или Финикии, в отличие от финикиян, живших в Африке (Ливии) на северном ее берегу (Карфаген), которые назывались DibufoinikeV — карфагенянами (лат. poeni). Откуда эта женщина узнала о Христе и о том, что Он — Сын Давидов, — неизвестно; но весьма вероятно — по слухам, потому что в Евангелии Матфея встречается прямая заметка, что слух о Христе распространился по всей Сирии (Мф IV:24), бывшей поблизости от Финикии. О последней в Евангелиях не упоминается. Женщина называет Христа сначала Господом (Kurie) и потом Сыном Давидовым. Название Христа Господом в Новом Завете обычно. Так называет Христа сотник (Мф VIII:6, 8; Лк VII:6) и самарянка (Ин IV:15, 19). Против мнения, что женщина была прозелиткой врат, говорит ст. 26 (Мк VII:21). Но выражение «Сын Давидов» может указывать на ее знакомство с иудейской историей. В предании она известна под именем Юсты, а дочь ее — Вероники. Женщина говорит: помилуй не дочь мою, а меня. Потому что болезнь дочери была болезнью матери. Она не говорит: приди и исцели, но — помилуй.
Adam Clarke: Commentary on the Bible - 1831
15:22: A woman of Canaan - Matthew gives her this name because of the people from whom she sprung - the descendants of Canaan, Jdg 1:31, Jdg 1:32; but Mark calls her a Syrophenician, because of the country where she dwelt. The Canaanites and Phoenicians have been often confounded. This is frequently the case in the Septuagint. Compare Gen 46:10, with Exo 6:15, where the same person is called a Phoenician in the one place, and a Canaanite in the other. See also the same version in Exo 16:35; Jos 5:12.
The state of this woman is a proper emblem of the state of a sinner, deeply conscious of the misery of his soul.
Have mercy on me, etc. - How proper is this prayer for a penitent! There are many excellencies contained in it;
1. It is short;
2. humble;
3. full of faith;
4. fervent;
5. modest;
6. respectful;
7. rational;
8. relying only on the mercy of God;
9. persevering.
Can one who sees himself a slave of the devil, beg with too much earnestness to be delivered from his thraldom?
Son of David - An essential character of the true Messiah.
Albert Barnes: Notes on the Bible - 1834
15:22
A woman of Canaan - This woman is called, also, a Greek, a Syro-Phoenician by birth, Mar 7:26
In ancient times, the whole land, including Tyre and Sidon, was in the possession of the Canaanites, and called Canaan. The Phoenicians were descended from the Canaanites. The country, including Tyre and Sidon, was called Phoenicia, or Syro-Phoenicia. That country was taken by the Greeks under Alexander the Great, and those cities, in the time of Christ, were Greek cities. This woman was therefore a Gentile, living under the Greek government, and probably speaking the Greek language. She was by birth a Syro-Phoenician, born in that country, and descended, therefore, from the ancient Canaanites. All these names might, with propriety, be given to her.
Coasts - Regions or countries.
Thou son of David - Descendant of David. See the notes at Mat 1:1. The phrase here means the Messiah.
Is grievously vexed with a devil - See the notes at Mat 4:24. The woman showed great earnestness. She cried unto him, and fell at his feet, Mar 7:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:22: a woman: Mat 3:8, Mat 3:9; Psa 45:12; Eze 3:6; Mar 7:26
Have: Mat 9:27, Mat 17:15; Psa 4:1, Psa 6:2; Luk 17:13, Luk 18:13
son: Mat 1:1, Mat 20:30, Mat 20:31, Mat 22:42-45; Luk 18:38, Luk 18:39; Joh 7:41, Joh 7:42
my: Mat 17:15; Mar 7:25, Mar 9:17-22
Geneva 1599
15:22 And, behold, a woman of (f) Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, [thou] Son of David; my daughter is grievously vexed with a devil.
(f) Of the people of the Canaanites, who dwelt in Phoenicia.
John Gill
15:22 And behold a woman of Canaan,.... That is, of Phoenicia, which was called Canaan; so Shaul, the son of a Canaanitish woman, is, by the Septuagint in Ex 6:15 called the son of a Phoenician; and the kings of Canaan are, by the same interpreters in Josh 5:1 called kings of Phoenicia: hence this woman is by Mark said to be a Greek, that is, a Gentile, as the Jews used to call all of another nation, and a Syrophenician, being a native of Phoenicia, called Syrophenician; because it bordered upon Syria, and had been formerly a part of it, by conquest: so Cadmus, who is reported to have first brought letters from Phoenicia to Greece, is called (i) a Syrophenician merchant.
Came out of the same coasts; being an inhabitant, it is very likely, either of Tyre or Sidon: this shows that Christ did not go into these places, but only to the borders of them, since she is said to come out of them to him; who, having heard of him, and the miraculous cures wrought by him, and being informed that he was near, at such a place, as the Persic version says, "suddenly came forth out of a corner"; and the Ethiopic reads it, "out of the mountains thereof"; and made to the house where he was privately retired, and would have hid himself, as Mark suggests,
and cried unto him; with a loud voice, with much vehemency, being in great distress,
saying, have mercy on me; meaning, by curing her daughter, with whose case she was so much affected, that she made it, as it were, her own:
O Lord, thou son of David. The first of these characters expresses her faith in his power, dominion, and government, that all persons and things, and so all diseases were at his command, and control; and that being Lord of all, he could remove them at his pleasure: the other shows her knowledge and belief of him, as the Messiah, that being a name by which he was usually known by the Jews; See Gill on Mt 1:1 and which she, though a Gentile, might come at the knowledge of, either through being a proselyte to the Jewish religion, or through a general report which might reach, especially the neighbouring nations, that the Jews expected a wonderful deliverer to arise among them, under this character of the son of David; and from what she had heard of him, she concluded he must be the person.
My daughter is grievously vexed with a devil, which had took possession of her, and most grievously afflicted her: and her request to him was, that he would cast him out of her: believing he had power so to do, without seeing or touching her, only by a word speaking: her faith was like that of the centurion's.
(i) Lucian. Dialog. Deor. Coneil. sect. 2,
John Wesley
15:22 A woman of Canaan - Canaan was also called Syrophenicia, as lying between Syria properly so called, and Phenicia, by the sea side. Cried to him - From afar, Thou Son of David - So she had some knowledge of the promised Messiah.
15:2315:23: Եւ նա ո՛չ ետ նմա պատասխանի։ Եւ մատուցեալ աշակերտքն նորա՝ աղաչէին զնա եւ ասէին. Արձակեա՛ զնա՝ զի աղաղակէ՛ զհետ մեր։
23 Բայց նա նրան պատասխան չտուեց, եւ նրա աշակերտները մօտենալով՝ աղաչում էին նրան ու ասում. «Արձակի՛ր նրան, որովհետեւ մեր յետեւից աղաղակում է»
23 Ինք բնաւ պատասխան չտուաւ անոր։ Իր աշակերտները մօտենալով՝ կ’աղաչէին իրեն ու կ’ըսէին. «Արձակէ ատիկա, վասն զի մեր ետեւէն կ’աղաղակէ»։
Եւ նա ոչ ետ նմա պատասխանի. եւ մատուցեալ աշակերտքն նորա` աղաչէին զնա եւ ասէին. Արձակեա զնա զի աղաղակէ զհետ մեր:

15:23: Եւ նա ո՛չ ետ նմա պատասխանի։ Եւ մատուցեալ աշակերտքն նորա՝ աղաչէին զնա եւ ասէին. Արձակեա՛ զնա՝ զի աղաղակէ՛ զհետ մեր։
23 Բայց նա նրան պատասխան չտուեց, եւ նրա աշակերտները մօտենալով՝ աղաչում էին նրան ու ասում. «Արձակի՛ր նրան, որովհետեւ մեր յետեւից աղաղակում է»
23 Ինք բնաւ պատասխան չտուաւ անոր։ Իր աշակերտները մօտենալով՝ կ’աղաչէին իրեն ու կ’ըսէին. «Արձակէ ատիկա, վասն զի մեր ետեւէն կ’աղաղակէ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2323: Но Он не отвечал ей ни слова. И ученики Его, приступив, просили Его: отпусти ее, потому что кричит за нами.
15:23  ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ λόγον. καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἠρώτουν αὐτὸν λέγοντες, ἀπόλυσον αὐτήν, ὅτι κράζει ὄπισθεν ἡμῶν.
15:23. ὁ (The-one) δὲ (moreover) οὐκ (not) ἀπεκρίθη (it-was-separated-off) αὐτῇ (unto-it) λόγον. (to-a-forthee) καὶ (And) προσελθόντες ( having-had-came-toward ,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"ἠρώτουν (they-were-entreating-unto) αὐτὸν (to-it) λέγοντες ( forthing ,"Ἀπόλυσον (Thou-should-have-loosed-off) αὐτήν, (to-it) ὅτι (to-which-a-one) κράζει (it-clamoreth-to) ὄπισθεν (aback-from) ἡμῶν. (of-us)
15:23. qui non respondit ei verbum et accedentes discipuli eius rogabant eum dicentes dimitte eam quia clamat post nosWho answered her not a word. And his disciples came and besought him, saying: Send her away, for she crieth after us:
23. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
15:23. He did not say a word to her. And his disciples, drawing near, petitioned him, saying: “Dismiss her, for she is crying out after us.”
15:23. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us:

23: Но Он не отвечал ей ни слова. И ученики Его, приступив, просили Его: отпусти ее, потому что кричит за нами.
15:23  ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ λόγον. καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἠρώτουν αὐτὸν λέγοντες, ἀπόλυσον αὐτήν, ὅτι κράζει ὄπισθεν ἡμῶν.
15:23. qui non respondit ei verbum et accedentes discipuli eius rogabant eum dicentes dimitte eam quia clamat post nos
Who answered her not a word. And his disciples came and besought him, saying: Send her away, for she crieth after us:
15:23. He did not say a word to her. And his disciples, drawing near, petitioned him, saying: “Dismiss her, for she is crying out after us.”
15:23. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
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Adam Clarke: Commentary on the Bible - 1831
15:23: He answered her not a word - Seemed to take time to consider her request, and to give her the opportunity of exercising her faith, and manifesting her fervor.
Albert Barnes: Notes on the Bible - 1834
15:23
But he answered her not a word - This was done to test her faith, and that there might be exhibited to the apostles an example of the effect of persevering supplication.
The result shows that it was not unwillingness to aid her, or neglect of her. It was proper that the strength of her faith should be fully tried.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:23: Gen 42:7; Deu 8:2; Psa 28:1; Lam 3:8
Send: Mat 14:15; Mar 10:47, Mar 10:48
Geneva 1599
15:23 (5) But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
(5) In that Christ sometimes shuts his ears, as it were, to the prayers of his saints, he does it for his glory, and our profit.
John Gill
15:23 But he answered her not a word,.... Not that he did not hear her, or that he despised either her person or petition, or that he was not moved with it; but to continue her importunity, and try her faith, and make it manifest: for like reasons the Lord does not always, and immediately, answer the requests of his people. This giving her no answer, either that he would, or would not help her, carried in it a tacit repulse of her, and a denial of assistance to her; and it seems as if she did for a while desist from her application to him, and betook herself to his disciples to plead with him for her:
and his disciples came; to the house where he was; who, it seems by this, had been elsewhere;
and besought him, saying, send her away; not in any shape, with any sort of answer, without curing her daughter, or without a promise of a cure; no, they desired she might be dismissed, with a grant of her request, to her entire satisfaction, as appears from Christ's answer: the reason they give is,
for she crieth after us; not only because she was troublesome to them, was importunate with them, and would take no denial from them: she followed them wherever they went; there was no getting rid of her: but also, because her case was so moving, was delivered in such an affecting manner, and her cries were piercing, that they could not bear them; and therefore entreat him, that he would relieve, and dismiss her.
John Wesley
15:23 He answered her not a word - He sometimes tries our faith in like manner.
Robert Jamieson, A. R. Fausset and David Brown
15:23 THE WOMAN OF CANAAN AND HER DAUGHTER. (Mt 15:21-28)
But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us--(Also see on Mk 7:26.)
15:2415:24: Նա պատասխանի՛ ետ եւ ասէ. Ո՛չ ուրեք առաքեցայ՝ եթէ ոչ առ ոչխարս կորուսեալս տանն Իսրայէլի[287]։ [287] Ոմանք. Տան Իսրայէլի։
24 Նա պատասխան տուեց եւ ասաց. «Այլ տեղ չեմ ուղարկուած, եթէ ոչ Իսրայէլի տան կորուսեալ ոչխարների մօտ»
24 Ինքն ալ պատասխան տուաւ ու ըսաւ. «Ես ուրիշի մը չղրկուեցայ, բայց միայն Իսրայէլի տանը կորսուած ոչխարներուն»։
Նա պատասխանի ետ եւ ասէ. Ոչ ուրեք առաքեցայ, եթէ ոչ առ ոչխարս կորուսեալս տանն Իսրայելի:

15:24: Նա պատասխանի՛ ետ եւ ասէ. Ո՛չ ուրեք առաքեցայ՝ եթէ ոչ առ ոչխարս կորուսեալս տանն Իսրայէլի[287]։
[287] Ոմանք. Տան Իսրայէլի։
24 Նա պատասխան տուեց եւ ասաց. «Այլ տեղ չեմ ուղարկուած, եթէ ոչ Իսրայէլի տան կորուսեալ ոչխարների մօտ»
24 Ինքն ալ պատասխան տուաւ ու ըսաւ. «Ես ուրիշի մը չղրկուեցայ, բայց միայն Իսրայէլի տանը կորսուած ոչխարներուն»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2424: Он же сказал в ответ: Я послан только к погибшим овцам дома Израилева.
15:24  ὁ δὲ ἀποκριθεὶς εἶπεν, οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου ἰσραήλ.
15:24. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said,"Οὐκ (Not) ἀπεστάλην (I-had-been-set-off) εἰ (if) μὴ (lest) εἰς (into) τὰ (to-the-ones) πρόβατα ( to-stepped-before ) τὰ (to-the-ones) ἀπολωλότα ( to-having-hath-had-come-to-destruct-off ) οἴκου (of-a-house) Ἰσραήλ. (of-an-Israel)
15:24. ipse autem respondens ait non sum missus nisi ad oves quae perierunt domus IsrahelAnd he answering, said: I was not sent but to the sheep, that are lost of the house of Israel.
24. But he answered and said, I was not sent but unto the lost sheep of the house of Israel.
15:24. And responding, he said, “I was not sent except to the sheep who have fallen away from the house of Israel.”
15:24. But he answered and said, I am not sent but unto the lost sheep of the house of Israel.
But he answered and said, I am not sent but unto the lost sheep of the house of Israel:

24: Он же сказал в ответ: Я послан только к погибшим овцам дома Израилева.
15:24  ὁ δὲ ἀποκριθεὶς εἶπεν, οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου ἰσραήλ.
15:24. ipse autem respondens ait non sum missus nisi ad oves quae perierunt domus Israhel
And he answering, said: I was not sent but to the sheep, that are lost of the house of Israel.
15:24. And responding, he said, “I was not sent except to the sheep who have fallen away from the house of Israel.”
15:24. But he answered and said, I am not sent but unto the lost sheep of the house of Israel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24 Ключ для объяснения всего этого дела дают Златоуст, Феофилакт и Евфимий Зигабен, которые полагают, что целью отказа Христа было не испытание, а откровение веры этой женщины. Это нужно точно заметить, чтобы понять дальнейшее. Хотя Златоуст и говорит, что женщина слышала слова Христа: «Я послан только к погибшим овцам дома Израилева», но вероятнее, что не слыхала, потому что сказано: «Он не отвечал ей ни слова». Ответ ученикам был и практически, и теоретически верен, потому что Христос должен был ограничить и ограничивал Свою деятельность только домом Израилевым, и в этой индивидуализации Его деятельности заключался ее универсальный характер. Евангельского выражения нельзя объяснять в том смысле, что здесь разумеется духовный Израиль. Если бы Христос прямо отпустил женщину, как просили Его ученики, то у нас не было бы прекрасного примера, который поясняет, каким образом «Царство Небесное силою берется». Оно берется несмотря на все препятствия и даже унижения, которым подвергаются или могут быть подвергнуты язычники.
Adam Clarke: Commentary on the Bible - 1831
15:24: I am not sent but unto the lost sheep - By the Divine appointment, I am come to preach the Gospel to the Jews only. There are certain preachers who should learn a lesson of important instruction from this part of our Lord's conduct. As soon as they hear of a lost sheep being found by other ministers, they give all diligence to get that one into their fold: but display little earnestness in seeking in the wilderness for those that are lost. This conduct, perhaps, proceeds from a consciousness of their inability to perform the work of an evangelist; and leads them to sit down in the labors of others, rather than submit to the reproach of presiding over empty chapels. Such persons should either dig or beg immediately, as they are a reproach to the pastoral office; for, not being sent of God, they cannot profit the people.
The wilderness of this world is sufficiently wide and uncultivated. Sinners abound every where; and there is ample room for all truly religious people, who have zeal for God, and love for their perishing follow creatures, to put forth all their strength, employ all their time, and exercise all their talents, in proclaiming the Gospel of God; not only to the lost sheep of the house of Israel, but to a lost World. Nor can such exertions be unsuccessful. There the pure truth of God is preached, many will be converted. Where that truth is preached, though with a mixture of error, some will be converted, for God will bless his own truth. But where nothing but false doctrine is preached, no soul is converted: for God will never sanction error by a miracle of his mercy.
Albert Barnes: Notes on the Bible - 1834
15:24
But he answered and said, I am not sent ... - This answer was made to the woman, not to the disciples.
The "lost sheep of the house of Israel" were the Jews. He came first to them. He came as their expected Messiah. He came to preach the gospel himself to the Jews only. Afterward it was preached to the Gentiles, but the ministry of Jesus was confined almost entirely to the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:24: I am not: Mat 9:36, Mat 10:5, Mat 10:6; Isa 53:6; Jer 50:6, Jer 50:7; Eze 34:5, Eze 34:6, Eze 34:16, Eze 34:23; Luk 15:4-6; Act 3:25, Act 3:26, Act 13:46; Rom 15:8
Geneva 1599
15:24 But he answered and said, I am not sent but unto the lost sheep of the (g) house of Israel.
(g) Of the people of Israel, who were divided into tribes, but all those tribes came from one family.
John Gill
15:24 But he answered, and said,.... To his disciples, who knew how limited their commission was, that they were not to go into the way of the Gentiles, not to preach to them, nor perform miracles among them; and therefore could not reasonably expect that either the woman, or they, on her behalf, should succeed in this matter.
I am not sent, but to the lost sheep of the house of Israel; as a priest, or as a Saviour and Redeemer, he was sent to make satisfaction and atonement for the sins of all God's elect, and to obtain eternal redemption and salvation for all of them, whether Jews or Gentiles; but as a prophet, in the discharge of his own personal ministry, he was sent by his Father only to the Jews; he was the "minister of the circumcision", Rom 15:8 that is, a minister to the circumcised Jews; he was sent only to preach the Gospel to them, and work miracles among them, in proof of his Messiahship; and upon their rejection of him, then his apostles were to be sent among the Gentiles; but he himself was sent only to the Jews, here styled "the lost sheep of the house of Israel": by "the house of Israel", is meant the whole body of the Jewish nation, so called from Israel, the name of Jacob their father, from whom they sprung; and by the "lost sheep" of that house, are more especially designed the elect of God among them: for though all the individuals of that house were "lost" persons, considered in Adam, and in themselves, as the rest of mankind, and Christ, in the external ministry of the word, was sent to preach to them all; yet the elect of God are only "sheep": they are the sheep of Christ, of his pasture, and of his hand, whom he has the particular care and charge of; and who, in their natural state, are lost and straying, and could never find their way, or recover themselves from their lost state in Adam, and by their own transgressions; but he came to seek, and to save them, and to these his ministry was powerful and efficacious.
John Wesley
15:24 I am not sent - Not primarily; not yet.
Robert Jamieson, A. R. Fausset and David Brown
15:24 But he answered and said, I am not sent but to the lost sheep of the house of Israel--(Also see on Mk 7:26.)
15:2515:25: Եւ նա մատուցեալ, երկի՛ր պագանէր նմա եւ ասէր. Տէր՝ օգնեա՛ ինձ։
25 Իսկ կինը մօտենալով՝ երկրպագում էր նրան ու ասում. «Տէ՛ր, օգնի՛ր ինձ»
25 Բայց կինը եկաւ երկրպագութիւն ըրաւ անոր ու ըսաւ. «Տէ՛ր, օգնէ ինծի»։
Եւ նա մատուցեալ երկիր պագանէր նմա եւ ասէր. Տէր, օգնեա ինձ:

15:25: Եւ նա մատուցեալ, երկի՛ր պագանէր նմա եւ ասէր. Տէր՝ օգնեա՛ ինձ։
25 Իսկ կինը մօտենալով՝ երկրպագում էր նրան ու ասում. «Տէ՛ր, օգնի՛ր ինձ»
25 Բայց կինը եկաւ երկրպագութիւն ըրաւ անոր ու ըսաւ. «Տէ՛ր, օգնէ ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2525: А она, подойдя, кланялась Ему и говорила: Господи! помоги мне.
15:25  ἡ δὲ ἐλθοῦσα προσεκύνει αὐτῶ λέγουσα, κύριε, βοήθει μοι.
15:25. ἡ (The-one) δὲ (moreover) ἐλθοῦσα (having-had-came) προσεκύνει (it-was-kissing-toward-unto) αὐτῷ (unto-it) λέγουσα (forthing,"Κύριε, (Authority-belonged,"βοήθει (thou-should-holler-run-unto) μοι. (unto-me)
15:25. at illa venit et adoravit eum dicens Domine adiuva meBut she came and adored him, saying: Lord, help me.
25. But she came and worshipped him, saying, Lord, help me.
15:25. But she approached and adored him, saying, “Lord, help me.”
15:25. Then came she and worshipped him, saying, Lord, help me.
Then came she and worshipped him, saying, Lord, help me:

25: А она, подойдя, кланялась Ему и говорила: Господи! помоги мне.
15:25  ἡ δὲ ἐλθοῦσα προσεκύνει αὐτῶ λέγουσα, κύριε, βοήθει μοι.
15:25. at illa venit et adoravit eum dicens Domine adiuva me
But she came and adored him, saying: Lord, help me.
15:25. But she approached and adored him, saying, “Lord, help me.”
15:25. Then came she and worshipped him, saying, Lord, help me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25 (Мк VII:25, 26). У Марка подробнее сообщается, что женщина упала к ногам Спасителя и просила Его, чтобы Он изгнал демона из ее дочери. О prosekunei см. объяснение к II:2. Женщина теперь не называет Христа Сыном Давидовым, а только Господом и поклоняется Ему, как Богу.
Adam Clarke: Commentary on the Bible - 1831
15:25: Lord, help me - Let me also share in the deliverance afforded to Israel.
Albert Barnes: Notes on the Bible - 1834
15:25
She came and worshipped - That is, bowed down to him or did him Rev_erence.
See the notes at Mat 8:2.
Lord, help me! - A proper cry for a poor sinner, who needs the help of the Lord Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:25: came: Mat 20:31; Gen 32:26; Hos 12:4; Luk 11:8-10, Luk 18:1-8
worshipped: Mat 14:33
Lord: Mar 9:22, Mar 9:24
John Gill
15:25 Then came she and worshipped him,.... She followed the disciples into the house; and perceiving another repulse by Christ's answer to them, she pushes on, through all discouragements; her faith grows stronger, and her importunity greater: she had called Christ Lord, and the son of David before, but now she worships him as God:
Saying, Lord help me; a short petition, but what fully and fitly expressed her case: the object she prays unto is the Lord, by which she owns his sovereignty, dominion, and power: the request she makes is for "help", signifying that her case required it; that it was such, that she could not help herself, nor any creature help her, only he, which she firmly believed; and though it was her daughter, and not she herself, that was so miserably afflicted; yet such was her sympathy, love, and affection to her, that she makes the case her own, and calls helping her daughter, helping herself; for her daughter being relieved, she would be made easy.
John Wesley
15:25 Then came she - Into the house where he now was.
Robert Jamieson, A. R. Fausset and David Brown
15:25 Then came she and worshipped him, saying, Lord, help me--(Also see on Mk 7:26.)
15:2615:26: Պատասխանի ետ նմա եւ ասէ. Ո՛չ է բարւոք առնուլ զհա՛ց մանկանց՝ եւ արկանել շանց[288]։ [288] Ոմանք. Ոչ է բարիոք։
26 Նա պատասխանեց նրան եւ ասաց. «Լաւ չէ մանուկների հացն առնել ու շներին գցել»
26 Ան ալ պատասխան տուաւ ու ըսաւ. «Աղէկ չէ տղոց հացը առնել ու շուներուն ձգել»։
Պատասխանի ետ նմա եւ ասէ. Ոչ է բարւոք առնուլ զհաց մանկանց եւ արկանել շանց:

15:26: Պատասխանի ետ նմա եւ ասէ. Ո՛չ է բարւոք առնուլ զհա՛ց մանկանց՝ եւ արկանել շանց[288]։
[288] Ոմանք. Ոչ է բարիոք։
26 Նա պատասխանեց նրան եւ ասաց. «Լաւ չէ մանուկների հացն առնել ու շներին գցել»
26 Ան ալ պատասխան տուաւ ու ըսաւ. «Աղէկ չէ տղոց հացը առնել ու շուներուն ձգել»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2626: Он же сказал в ответ: нехорошо взять хлеб у детей и бросить псам.
15:26  ὁ δὲ ἀποκριθεὶς εἶπεν, οὐκ ἔστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ βαλεῖν τοῖς κυναρίοις.
15:26. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said,"Οὐκ (Not) ἔστιν (it-be) καλὸν (seemly) λαβεῖν (to-have-had-taken) τὸν (to-the-one) ἄρτον (to-a-loaf) τῶν (of-the-ones) τέκνων (of-producees) καὶ (and) βαλεῖν (to-have-had-casted) τοῖς (unto-the-ones) κυναρίοις. (unto-doglings)
15:26. qui respondens ait non est bonum sumere panem filiorum et mittere canibusWho answering, said: It is not good to take the bread of the children, and to cast it to the dogs.
26. And he answered and said, It is not meet to take the children’s bread and cast it to the dogs.
15:26. And responding, he said, “It is not good to take the bread of the children and cast it to the dogs.”
15:26. But he answered and said, It is not meet to take the children’s bread, and to cast [it] to dogs.
But he answered and said, It is not meet to take the children' s bread, and to cast [it] to dogs:

26: Он же сказал в ответ: нехорошо взять хлеб у детей и бросить псам.
15:26  ὁ δὲ ἀποκριθεὶς εἶπεν, οὐκ ἔστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ βαλεῖν τοῖς κυναρίοις.
15:26. qui respondens ait non est bonum sumere panem filiorum et mittere canibus
Who answering, said: It is not good to take the bread of the children, and to cast it to the dogs.
15:26. And responding, he said, “It is not good to take the bread of the children and cast it to the dogs.”
15:26. But he answered and said, It is not meet to take the children’s bread, and to cast [it] to dogs.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26 (Мк VII:27 с добавлением: «дай прежде насытиться детям»). Буквально: нельзя (не должно) взять хлеб у детей и бросить псам (у Марка «не хорошо»). Думают, что Спаситель говорит здесь «ex publico judaeorum affectu» (Эразм), или, что то же, обыкновенной речью иудеев, которые называли язычников псами; израильтяне же, как чада Авраама, суть «сыны царства» (VIII:12), и имеют первые право на хлеб благодати и истины. Иудеи называли язычников псами по причине идолопоклонничества и нечистой жизни.
Adam Clarke: Commentary on the Bible - 1831
15:26: The children's bread - The salvation provided for the Jews, who were termed the children of the kingdom. And cast it to the κυναριοις, little dogs - to the curs; such the Gentiles were reputed by the Jewish people, and our Lord uses that form of speech which was common among his countrymen. What terrible repulses! and yet she still perseveres!
Albert Barnes: Notes on the Bible - 1834
15:26
But he answered and said, It is not meet ... - That is, it is not appropriate or proper.
Children's bread - The Jews considered themselves as the special children of God.
To all other nations they were accustomed to apply terms of contempt, of which dogs was the most common. The Muslims still apply the term "dogs" to Christians, and Christians and Jews to each other. The term is designed as an expression of the highest contempt. The Saviour means to say that he was sent to the Jews. The woman was a Gentile. He meant merely using a term in common use, and designed to test her faith in the strongest manner - that it did not comport with the design of his personal ministry to apply benefits intended for the Jews to others. Evidently he cannot be understood as intending to justify or sanction the use of such terms, or calling names. He meant to try her faith. As if he had said, "You are a Gentile; I am a Jew. The Jews call themselves children of God. You they vilify and abuse, calling you a dog. Are you willing to receive of a Jew, then, a favor? Are you willing to submit to these appellations to receive a favor of one of that nation, and to acknowledge your dependence on a people that so despise you?" It was, therefore, a trial of her faith, and was not a lending of his sanction to the propriety of the abusive term. He regarded her with a different feeling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:26: It is not: Mat 7:6; Mar 7:27, Mar 7:28; Act 22:21, Act 22:22; Rom 9:4; Gal 2:15; Eph 2:12; Phi 3:2; Rev 22:15
dogs: Τοις κυναριοις [Strong's G2952], "to the little dogs," lap dogs, etc., the diminutive of κυων [Strong's G2965], a dog. The Jews, while they boasted of being the children of God, gave the name of dogs to the heathen, for their idolatry, etc.
John Gill
15:26 But he answered, and said,.... To the woman, as the Persic version reads it, and the sense requires:
Tit is not meet to take the children's bread, and to cast it to dogs; which he said, to try her faith the more, and make it the more illustrious; and that not so much from his own sense of things, as in the language of the Jewish people, and which she might not be a stranger to. By "the children", are meant the Jews, to whom the adoption belonged; who, as a nation and people, were the children of God in a large sense; being distinguished by many blessings and favours, which others had not, and being under the more peculiar care and notice of God; not that all of them were the children of God by special grace: by "the bread"; which belonged to them, is meant the external ministry of the word, and the miracles of Christ wrought among them: and particularly such outward favours which related to the good of the bodies of men, by healing their diseases, and dispossessing them of devils: and by "the dogs" are designed the Gentiles, so called by the Jews in a way of contempt, because of their ignorance, idolatry, and impurity. Christ here speaks not his own mind, as if he reproached the Gentiles, and held them in scorn and contempt, but uses the common dialect of the people; and which, this woman, living upon the borders of the Israelitish nation, was acquainted with; so that it was not so shocking and surprising, or quite so discouraging, as it would otherwise have been. The Jewish doctors say (k), that the idolatrous Gentiles are not called men, that they are comparable to the beasts or the field (l), to oxen, rams, goats (m), and asses (n): the foetus in the bowels of a Canaanitish servant, they say (o),
"ymd hmhb yemb dlwk, "is like the foetus in the bowels of a beast".''
Take the following passage, as an illustration of this, and as a further proof of the Jews calling the Gentiles dogs (p).
"A king provides a dinner for the children of his house; whilst they do his will they eat their meat with the king, and he gives to the dogs the part of bones to gnaw; but when the children of the house do not do the king's pleasure, he gives the dogs the dinner, and the bones to them: even so: while the Israelites do the will of their Lord, they eat at the king's table, and the feast is provided for them, and they of their own will give the bones to the Gentiles; but when they do not do the will of their Lord, lo! the feast is "for the dogs", and the bones are their's.''
And a little after,
""thou preparest a table before me"; this is the feast of the king; "in the presence of mine enemies"; , "these are the dogs" that sit before the table, looking for their part of the bones.''
In which may be clearly discerned the distinction between children and dogs, and the application of the one to the Jews, and the other to the Gentiles, and the different food that belongs to each: and hence it is easy to see from whom Christ borrowed this expression, and with what view he made use of it.
(k) T. Bab. Bava Metzia, fol. 114. 2. Zohar in Exod. fol. 35. 4. Tzeror Hammor, fol. 1. 4. (l) Zohar in Gen. fol. 31. 1. & 34. 1. 2. (m) Jarchi in Gen. 15. 10. (n) T. Bab. Kiddushin, fol. 68. 1. (o) lb. fol. 69. 1. (p) Zohar in Exod. fol. 63. 1, 2. Vid. Tzeror Hammor, fol. 147. 4.
15:2715:27: Եւ նա ասէ. Այո՛ Տէր, քանզի եւ շո՛ւնք կերակրին ՚ի փշրանա՛ց անկելոց ՚ի սեղանոյ տեառն իւրեանց։
27 Եւ նա ասաց. «Այո՛, Տէ՛ր, որովհետեւ շներն էլ կերակրւում են իրենց տիրոջ սեղանից ընկած փշրանքներով»
27 Կինն ալ ըսաւ. «Այո՛, Տէ՛ր, վասն զի շուները իրենց տիրոջ սեղանէն ինկած փշրանքներով կը կերակրուին»։
Եւ նա ասէ. Այո, Տէր, քանզի եւ շունք կերակրին ի փշրանաց անկելոց ի սեղանոյ տեառն իւրեանց:

15:27: Եւ նա ասէ. Այո՛ Տէր, քանզի եւ շո՛ւնք կերակրին ՚ի փշրանա՛ց անկելոց ՚ի սեղանոյ տեառն իւրեանց։
27 Եւ նա ասաց. «Այո՛, Տէ՛ր, որովհետեւ շներն էլ կերակրւում են իրենց տիրոջ սեղանից ընկած փշրանքներով»
27 Կինն ալ ըսաւ. «Այո՛, Տէ՛ր, վասն զի շուները իրենց տիրոջ սեղանէն ինկած փշրանքներով կը կերակրուին»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2727: Она сказала: так, Господи! но и псы едят крохи, которые падают со стола господ их.
15:27  ἡ δὲ εἶπεν, ναί, κύριε, καὶ γὰρ τὰ κυνάρια ἐσθίει ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τῶν κυρίων αὐτῶν.
15:27. ἡ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Ναί, (Yea) κύριε, (Authority-belonged,"καὶ (and) [γὰρ] (therefore) τὰ (the-ones) κυνάρια (doglings) ἐσθίει (it-eat-belongeth) ἀπὸ (off) τῶν (of-the-ones) ψιχίων (of-crumblets) τῶν (of-the-ones) πιπτόντων ( of-falling ) ἀπὸ (off) τῆς (of-the-one) τραπέζης (of-a-four-footedness) τῶν (of-the-ones) κυρίων ( of-authority-belonged ) αὐτῶν. (of-them)
15:27. at illa dixit etiam Domine nam et catelli edunt de micis quae cadunt de mensa dominorum suorumBut she said: Yea, Lord; for the whelps also eat of the crumbs that fall from the table of their masters.
27. But she said, Yea, Lord: for even the dogs eat of the crumbs which fall from their masters’ table.
15:27. But she said, “Yes, Lord, but the young dogs also eat from the crumbs that fall from the table of their masters.”
15:27. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table.
And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table:

27: Она сказала: так, Господи! но и псы едят крохи, которые падают со стола господ их.
15:27  ἡ δὲ εἶπεν, ναί, κύριε, καὶ γὰρ τὰ κυνάρια ἐσθίει ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τῶν κυρίων αὐτῶν.
15:27. at illa dixit etiam Domine nam et catelli edunt de micis quae cadunt de mensa dominorum suorum
But she said: Yea, Lord; for the whelps also eat of the crumbs that fall from the table of their masters.
15:27. But she said, “Yes, Lord, but the young dogs also eat from the crumbs that fall from the table of their masters.”
15:27. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table.
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Adam Clarke: Commentary on the Bible - 1831
15:27: Truth, Lord - Ναι κυριε, Yes, Lord. This appears to be not so much an assent, as a bold reply to our Lord's reason for apparently rejecting her suit.
The little dogs share with the children, for they eat the crumbs which fall from their masters' table. I do not desire what is provided for these highly favored children, only what they leave: a single exertion of thy almighty power, in the healing of my afflicted daughter, is all that I wish for; and this the highly favored Jews can well spare, without lessening the provision made for themselves. Is not this the sense of this noble woman's reply?
Albert Barnes: Notes on the Bible - 1834
15:27
And she said, Truth, Lord ... - What you say is true.
Let it be that the best food should be given to the children - let the Jews have the chief benefit of thy ministry; but the dogs beneath the table eat the crumbs. So let me be regarded as a dog, a pagan, as unworthy of everything. Yet grant one exertion of that almighty power displayed so signally among the Jews, and heal the despised daughter of a despised heathen mother."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:27: Truth: Mat 8:8; Gen 32:10; Job 40:4, Job 40:5, Job 42:2-6; Psa 51:4, Psa 51:5; Eze 16:63; Dan 9:18; Luk 7:6, Luk 7:7, Luk 15:18, Luk 15:19, Luk 18:13, Luk 23:40-42; Rom 3:4, Rom 3:19; Co1 15:8, Co1 15:9; Ti1 1:13-15
yet: Mat 5:45; Luk 16:21; Rom 3:29, Rom 10:12; Eph 3:8, Eph 3:19
John Gill
15:27 And she saith, truth, Lord,.... She owns all that he had said to be true, that he was sent only to the lost sheep of the house of Israel: that she was indeed but a dog, a poor sinful creature, and unworthy of any favour; and that it was not right and fitting that all the children's bread should be taken from them and given to dogs:
yet the dogs eat of the crumbs which fall from their master's table. The Syriac and Persic versions add "and live": thus she wisely lays hold upon and improves in a very beautiful manner, in her own favour, what seemed to be so much against her. It is observed (q) of the Syrophoenicians in general, that they have all, in their common talk, something "pleasant and graceful", as there is indeed in this smart reply of her's, who was one of that people. She suggests that though the Gentiles were but dogs, and she one of them; yet their common Lord and Master had a propriety in them, and they in him; and were to be maintained and fed, and ought to live, though not in such fulness of favours and blessings, as the Jews, the children of God: nor did she desire their affluence, only that a crumb of mercy might be given her, that her poor daughter might be healed; which was but a small favour, in comparison of the numerous ones he heaped upon the children, the Jews: nor would this be any more detrimental to them, than it is to the children, for the dogs, under the table, to eat of the crumbs that fall.
(q) Eunapius in Vita Libanii.
15:2815:28: Յայնժամ պատասխանի ետ նմա Յիսուս, եւ ասէ. Ո՛վ կին դու՝ մե՛ծ են հաւատք քո, եղիցի՛ քեզ՝ որպէս եւ կամիս։ Եւ բժշկեցա՛ւ դուստր նորա ՚ի նմին ժամու։
28 Այն ժամանակ նրան պատասխանեց եւ ասաց. «Ո՛վ կին, մեծ է քո հաւատը, թող քեզ լինի՝ ինչպէս որ կամենում ես»: Եւ նրա դուստրը նոյն ժամին բժշկուեց:
28 Այն ատեն Յիսուս անոր ըսաւ. «Ո՛վ կին, քու հաւատքդ մեծ է, քու ուզածիդ պէս ըլլայ քեզի»։ Նոյն ժամուն անոր աղջիկը բժշկուեցաւ։
Յայնժամ պատասխանի ետ նմա Յիսուս եւ ասէ. Ով կին դու, մեծ են հաւատք քո, եղիցի քեզ որպէս եւ կամիս: Եւ բժշկեցաւ դուստր նորա ի նմին ժամու:

15:28: Յայնժամ պատասխանի ետ նմա Յիսուս, եւ ասէ. Ո՛վ կին դու՝ մե՛ծ են հաւատք քո, եղիցի՛ քեզ՝ որպէս եւ կամիս։ Եւ բժշկեցա՛ւ դուստր նորա ՚ի նմին ժամու։
28 Այն ժամանակ նրան պատասխանեց եւ ասաց. «Ո՛վ կին, մեծ է քո հաւատը, թող քեզ լինի՝ ինչպէս որ կամենում ես»: Եւ նրա դուստրը նոյն ժամին բժշկուեց:
28 Այն ատեն Յիսուս անոր ըսաւ. «Ո՛վ կին, քու հաւատքդ մեծ է, քու ուզածիդ պէս ըլլայ քեզի»։ Նոյն ժամուն անոր աղջիկը բժշկուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2828: Тогда Иисус сказал ей в ответ: о, женщина! велика вера твоя; да будет тебе по желанию твоему. И исцелилась дочь ее в тот час.
15:28  τότε ἀποκριθεὶς ὁ ἰησοῦς εἶπεν αὐτῇ, ὦ γύναι, μεγάλη σου ἡ πίστις· γενηθήτω σοι ὡς θέλεις. καὶ ἰάθη ἡ θυγάτηρ αὐτῆς ἀπὸ τῆς ὥρας ἐκείνης.
15:28. τότε (To-the-one-which-also) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτῇ (unto-it,"Ὦ (Oh) γύναι, (Woman,"μεγάλη (great) σου (of-thee) ἡ (the-one) πίστις: (a-trust) γενηθήτω (it-should-have-been-became) σοι (unto-thee) ὡς (as) θέλεις. (thou-determine) καὶ (And) ἰάθη (it-was-cured-unto) ἡ (the-one) θυγάτηρ (a-daughter) αὐτῆς (of-it) ἀπὸ (off) τῆς (of-the-one) ὥρας (of-an-hour) ἐκείνης. (of-the-one-thither)
15:28. tunc respondens Iesus ait illi o mulier magna est fides tua fiat tibi sicut vis et sanata est filia illius ex illa horaThen Jesus answering, said to her: O woman, great is thy faith: be it done to thee as thou wilt: and her daughter was cured from that hour.
28. Then Jesus answered and said unto her, O woman, great is thy faith: be it done unto thee even as thou wilt. And her daughter was healed from that hour.
15:28. Then Jesus, responding, said to her: “O woman, great is your faith. Let it be done for you just as you wish.” And her daughter was healed from that very hour.
15:28. Then Jesus answered and said unto her, O woman, great [is] thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.
Then Jesus answered and said unto her, O woman, great [is] thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour:

28: Тогда Иисус сказал ей в ответ: о, женщина! велика вера твоя; да будет тебе по желанию твоему. И исцелилась дочь ее в тот час.
15:28  τότε ἀποκριθεὶς ὁ ἰησοῦς εἶπεν αὐτῇ, ὦ γύναι, μεγάλη σου ἡ πίστις· γενηθήτω σοι ὡς θέλεις. καὶ ἰάθη ἡ θυγάτηρ αὐτῆς ἀπὸ τῆς ὥρας ἐκείνης.
15:28. tunc respondens Iesus ait illi o mulier magna est fides tua fiat tibi sicut vis et sanata est filia illius ex illa hora
Then Jesus answering, said to her: O woman, great is thy faith: be it done to thee as thou wilt: and her daughter was cured from that hour.
15:28. Then Jesus, responding, said to her: “O woman, great is your faith. Let it be done for you just as you wish.” And her daughter was healed from that very hour.
15:28. Then Jesus answered and said unto her, O woman, great [is] thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.
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Adam Clarke: Commentary on the Bible - 1831
15:28: O woman, great is thy faith - The hinderances thrown in this woman's way only tended to increase her faith. Her faith resembles a river, which becomes enlarged by the dykes opposed to it, till at last it sweeps them entirely away with it.
Her daughter was made whole - Persevering faith and prayer are next to omnipotent. No person can thus pray and believe, without receiving all his soul requires. This is one of the finest lessons in the book of God for a penitent, or for a discouraged believer. Look to Jesus! As sure as God is in heaven, so surely will he hear and answer thee to the eternal salvation of thy soul! Be not discouraged at a little delay: when thou art properly prepared to receive the blessing, then thou shalt have it. Look up; thy salvation is at hand. Jesus admires this faith, to the end that we may admire and imitate it, and may reap the same fruits and advantages from it.
Albert Barnes: Notes on the Bible - 1834
15:28
Great is thy faith - That is, thy trust, confidence.
The word here seems to include, also, the humility and perseverance manifested in pressing her suit. The daughter was healed then. Going home, she found her well and composed, Mar 7:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:28: Jesus: Job 13:15, Job 23:10; Lam 3:32
O woman: Our Lord's purpose being now answered, he openly commended her faith, and assured her that her daughter was healed.
great: Mat 8:10, Mat 14:31; Sa1 2:30; Luk 17:5; Rom 4:19, Rom 4:20; Th2 1:3
be it: Mat 8:13, Mat 9:29, Mat 9:30; Psa 145:19; Mar 5:34, Mar 7:29, Mar 7:30, Mar 9:23, Mar 9:24; Luk 7:9, Luk 7:50; Luk 18:42, Luk 18:43; Joh 4:50-53
John Gill
15:28 Then Jesus answered, and said unto her,.... As one surprised at the strength of her faith, and the clearness and justness of her pious reasoning; and not concealing himself, and the designs of grace, any longer from her, breaks out in great admiration of her, saying,
O woman, great is thy faith! He seems surprised, that she, a woman, and a poor Gentile, should express such strong faith in him; calling him Lord, owning him to be the Messiah, worshipping him as God, believing him able to do what could not be done by human art; and though she met with such repulses, and even called a dog, yet still continued importunate with him, believing she should succeed:
be it unto thee even as thou wilt; let thy daughter be healed, as thou desirest, and in the way, and at the very time thou wouldst have it:
and her daughter was made whole from that very hour: power went forth from Christ, and dispossessed the devil; so that when she came home, as Mark observes, she found her daughter lying on the bed, quiet, and easy, and perfectly well. The conduct of our Lord towards this woman, and her behaviour under it, do, in a very lively manner, represent the methods which God sometimes takes with his people, when they apply to him in their distress; and the nature and actings of their faith upon him: as she, when she first applied to Christ for mercy and help, had not sword of answer given her; so sometimes they cry, and the Lord turns a deaf ear, or seems not to hear, and, in their apprehension of things, has covered himself with a cloud, that their prayer should not pass through; however, an immediate answer is not returned; yea, when others interpose on their behalf, and entreat for them, yet no favourable answer is returned, as was not by Christ to his disciples, when they besought him on this woman's account: and yet, notwithstanding all this, as she, they are not discouraged, but ply the throne of grace with fresh suits, acknowledge that the worst of names and characters belong to them: that they are unworthy of the least of mercies, and should be content with the crumbs of divine favour, but cannot go away without a blessing; they lay hold on every word of God, and hastily catch at it, and improve everything in their own favour, that faith can come at, and so, in the issue, succeed in their requests: effectual, fervent, and importunate prayer, the prayer of faith availeth much with God.
John Wesley
15:28 Thy faith - Thy reliance on the power and goodness of God.
15:2915:29: Եւ գնացեալ անտի Յիսուսի, եկն ՚ի ծովեզերն Գալիլեացւոց. եւ ելեալ ՚ի լեառն նստէ՛ր անդ։
29 Եւ Յիսուս մեկնելով այդտեղից՝ եկաւ Գալիլիայի ծովեզերքը եւ, լեռը բարձրանալով, նստեց այնտեղ
29 Յիսուս անկէ գնաց, երբ Գալիլիայի ծովեզերքը հասաւ՝ լեռը ելլելով նստաւ։
Եւ գնացեալ անտի Յիսուսի, եկն ի ծովեզերն Գալիլեացւոց, եւ ելեալ ի լեառն նստէր անդ:

15:29: Եւ գնացեալ անտի Յիսուսի, եկն ՚ի ծովեզերն Գալիլեացւոց. եւ ելեալ ՚ի լեառն նստէ՛ր անդ։
29 Եւ Յիսուս մեկնելով այդտեղից՝ եկաւ Գալիլիայի ծովեզերքը եւ, լեռը բարձրանալով, նստեց այնտեղ
29 Յիսուս անկէ գնաց, երբ Գալիլիայի ծովեզերքը հասաւ՝ լեռը ելլելով նստաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2929: Перейдя оттуда, пришел Иисус к морю Галилейскому и, взойдя на гору, сел там.
15:29  καὶ μεταβὰς ἐκεῖθεν ὁ ἰησοῦς ἦλθεν παρὰ τὴν θάλασσαν τῆς γαλιλαίας, καὶ ἀναβὰς εἰς τὸ ὄρος ἐκάθητο ἐκεῖ.
15:29. Καὶ (And) μεταβὰς (having-had-stepped-with) ἐκεῖθεν (thither-from,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἦλθεν (it-had-came) παρὰ (beside) τὴν (to-the-one) θάλασσαν (to-a-sea) τῆς (of-the-one) Γαλιλαίας, (of-a-Galilaia,"καὶ (and) ἀναβὰς (having-had-stepped-up) εἰς (into) τὸ (to-the-one) ὄρος (to-a-jut) ἐκάθητο ( it-was-sitting-down ) ἐκεῖ. (thither)
15:29. et cum transisset inde Iesus venit secus mare Galilaeae et ascendens in montem sedebat ibiAnd when Jesus had passed away from thence, he came nigh the sea of Galilee: and going up into a mountain, he sat there.
29. And Jesus departed thence, and came nigh unto the sea of Galilee; and he went up into the mountain, and sat there.
15:29. And when Jesus had passed from there, he arrived beside the sea of Galilee. And ascending onto a mountain, he sat down there.
15:29. And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.
And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there:

29: Перейдя оттуда, пришел Иисус к морю Галилейскому и, взойдя на гору, сел там.
15:29  καὶ μεταβὰς ἐκεῖθεν ὁ ἰησοῦς ἦλθεν παρὰ τὴν θάλασσαν τῆς γαλιλαίας, καὶ ἀναβὰς εἰς τὸ ὄρος ἐκάθητο ἐκεῖ.
15:29. et cum transisset inde Iesus venit secus mare Galilaeae et ascendens in montem sedebat ibi
And when Jesus had passed away from thence, he came nigh the sea of Galilee: and going up into a mountain, he sat there.
15:29. And when Jesus had passed from there, he arrived beside the sea of Galilee. And ascending onto a mountain, he sat down there.
15:29. And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29 (Мк VII:31). По Марку, Христос, выйдя из пределов Тирских (так по лучшим чтениям), опять пошел через Сидон (в русск. нет) к морю Галилейскому, в среднюю часть (ana meson — ср. 1 Кор VI:5; Откр VII:17) пределов Десятоградия (русск. «через пределы Десятоградия»). Под горой разумеют какую-нибудь высокую местность на берегу озера, а не какую-нибудь отдельную гору. Из рассказа Матфея не видно, на какой стороне Галилейского озера это было; но Марк говорит ясно, что на восточной.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there. 30 And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them: 31 Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel. 32 Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way. 33 And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude? 34 And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes. 35 And he commanded the multitude to sit down on the ground. 36 And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude. 37 And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full. 38 And they that did eat were four thousand men, beside women and children. 39 And he sent away the multitude, and took ship, and came into the coasts of Magdala.

Here is, I. A general account of Christ's cures, his curing by wholesale. The tokens of Christ's power and goodness are neither scarce nor scanty; for there is in him an overflowing fulness. Now observe,

1. The place where these cures were wrought; it was near the sea of Galilee, a part of the country Christ was much conversant with. We read not of any thing he did in the coasts of Tyre and Sidon, but the casting of the devil out of the woman of Canaan's daughter, as if he took that journey on purpose, with that in prospect. Let not ministers grudge their pains to do good, though but to few. He that knows the worth of souls, would go a great way to help to save one from death and Satan's power.

But Jesus departed thence. Having let fall that crumb under table, he here returns to make a full feast for the children. We may do that occasionally for one, which we may not make a constant practice of. Christ steps into the coast of Tyre and Sidon, but he sits down by the sea of Galilee (v. 29), sits down not on a stately throne, or tribunal of judgment, but on a mountain: so mean and homely were his most solemn appearances in the days of his flesh! He sat down on a mountain, that all might see him, and have free access to him; for he is an open Saviour. He sat down there, as one tired with his journey, and willing to have a little rest; or rather, as one waiting to be gracious. He sat, expecting patients, as Abraham at his tent-door, ready to entertain strangers. He settled himself to this good work.

2. The multitudes and maladies that were healed by him (v. 30); Great multitudes came to him; that the scripture might be fulfilled, Unto him shall the gathering of the people be, Gen. xlix. 10. If Christ's ministers could cure bodily diseases as Christ did, there would be more flocking to them than there is; we are soon sensible of bodily pain and sickness, but few are concerned about their souls and their spiritual diseases.

Now, (1.) Such was the goodness of Christ, that he admitted all sorts of people; the poor as well as the rich are welcome to Christ, and with him there is room enough for all comers. He never complained of crowds or throngs of seekers, or looked with contempt upon the vulgar, the herd, as they are called; for the souls of peasants are as precious with him as the souls of princes.

(2.) Such was the power of Christ, that he healed all sorts of diseases; those that came to him, brought their sick relations and friends along with them, and cast them down at Jesus' feet, v. 30. We read not of any thing they said to him, but they laid them down before him as objects of pity, to be looked upon by him. Their calamities spake more for them than the tongue of the most eloquent orator could. David showed before God his trouble, that was enough, he then left it with him, Ps. cxlii. 2. Whatever our case is, the only way to find ease and relief, is, to lay it at Christ's feet, to spread it before him, and refer it to his cognizance, and then submit it to him, and refer it to his disposal. Those that would have spiritual healing from Christ, must lay themselves at his feet, to be ruled and ordered as he pleaseth.

Here were lame, blind, dumb, maimed, and many others, brought to Christ. See what work sin has made! It has turned the world into a hospital: what various diseases are human bodies subject to! See what work the Saviour makes! He conquers those hosts of enemies to mankind. Here were such diseases as a flame of fancy could contribute neither to the cause of nor to the cure of; as lying not in the humours, but in the members of the body; and yet these were subject to the commands of Christ. He sent his word, and healed them. Note, All diseases are at the command of Christ, to go and come as he bids them. This is an instance of Christ's power, which may comfort us in all our weaknesses; and of his pity, which may comfort us in all our miseries.

3. The influence that this had upon the people, v. 31.

(1.) They wondered, and well they might. Christ's works should be our wonder. It is the Lord's doing, and it is marvellous, Ps. cxviii. 23. The spiritual cures that Christ works are wonderful. When blind souls are made to see by faith, the dumb to speak in prayer, the lame to walk in holy obedience, it is to be wondered at. Sing unto the Lord a new song, for thus he has done marvellous things.

(2.) They glorified the God of Israel, whom the Pharisees, when they saw these things, blasphemed. Miracles, which are the matter of our wonder, must be the matter of our praise; and mercies, which are the matter of our rejoicing, must be the matter of our thanksgiving. Those that were healed, glorified God; if he heal our diseases, all that is within us must bless his holy name; and if we have been graciously preserved from blindness, and lameness, and dumbness, we have as much reason to bless God as if we had been cured of them; nay, and the standers-by glorified God. Note, God must be acknowledged with praise and thankfulness in the mercies of others as in our own. They glorified him as the God of Israel, his church's God, a God in covenant with his people, who hath sent the Messiah promised; and this is he. See Luke i. 68. Blessed be the Lord God of Israel. This was done by the power of the God of Israel, and no other could do it.

II. Here is a particular account of his feeding four thousand men with seven loaves, and a few little fishes, as he had lately fed five thousand with five loaves. The guests indeed were now not quite so many as then, and the provision a little more; which does not intimate that Christ's arm was shortened, but that he wrought his miracles as the occasion required, and not for ostentation, and therefore he suited them to the occasion: both then and now he took as many as were to be fed, and made use of all that was at hand to feed them with. When once the utmost powers of nature are exceeded, we must say, This is the finger of God; and it is neither here nor there how far they are outdone; so that this is no less a miracle than the former.

Here is, 1. Christ's pity (v. 32); I have compassion on the multitude. He tells his disciples this, both to try and to excite their compassion. When he was about to work this miracle, he called them to him, and made them acquainted with his purpose, and discoursed with them about it; not because he needed their advice, but because he would give an instance of his condescending love to them. He called them not servants, for the servant knows not what his Lord doeth, but treated them as his friends and counsellors. Shall I hide from Abraham the thing that I do? Gen. xviii. 17. In what he said to them, Observe,

(1.) The case of the multitude; They continue with me now three days, and have nothing to eat. This is an instance of their zeal, and the strength of their affection to Christ and his word, that they not only left their callings, to attend upon him on week-days, but underwent a deal of hardship, to continue with him; they wanted their natural rest, and, for aught that appeared, lay like soldiers in the field; they wanted necessary food, and had scarcely enough to keep life and soul together. In those hotter countries they could better bear long fasting than we can in these colder climates: but though it could not but be grievous to the body, and might endanger their health, yet the zeal of God's house thus ate them up, and they esteemed the words of Christ more than their necessary food. We think three hours too much to attend upon public ordinances; but these people staid together three days, and yet snuffed not at it, nor said, Behold, what a weariness is it! Observe, With what tenderness Christ spoke of it; I have compassion on them. It had become them to have compassion on him, who took so much pains with them for three days together, and was so indefatigable in teaching and healing; so much virtue had gone out of him, and yet for aught that appears he was fasting too: but he prevented them with his compassion. Note, Our Lord Jesus keeps an account how long his followers continue their attendance on him, and takes notice of the difficulty they sustain in it (Rev. ii. 2); I know thy works, and thy labour, and thy patience: and it shall in no wise lose its reward.

Now the exigence the people were reduced to serves to magnify. [1.] The mercy of their supply: he fed them when they were hungry; and then food was doubly welcome. He treated them as he did Israel of old; he suffered them to hunger, and then fed them (Deut. viii. 3); for that is sweet to the hungry soul, which the full soul loathes. [2.] The miracle of their supply: having been so long fasting, their appetites were the more craving. If two hungry meals make the third a glutton, what would three hungry days do? And yet they did all eat and were filled. Note, There are mercy and grace enough with Christ, to give the most earnest and enlarged desire an abundant satisfaction; Open thy mouth wide, and I will fill it. He replenisheth even the hungry soul.

(2.) The care of our master concerning them; I will not send them away fasting, lest they should faint by the way; which would be a discredit to Christ and his family, and a discouragement both to them and to others. Note, It is the unhappiness of our present state, that when our souls are in some measure elevated and enlarged, our bodies cannot keep pace with them in good duties. The weakness of the flesh is a great grievance to the willingness of the spirit. It will not be so in heaven, where the body shall be made spiritual, where they rest not, day and night, from praising God, and yet faint not; where they hunger no more, nor thirst any more, Rev. vii. 16.

Here is, 2. Christ's power. His pity of their wants sets his power on work for their supply. Now observe,

(1.) How his power was distrusted by his disciples (v. 23); whence should we have so much bread in the wilderness? A proper question, one would think, like that of Moses (Num. xi. 22). Shall the flocks and the herds be slain to suffice them? But it was here an improper question, considering not only the general assurance the disciples had of the power of Christ, but the particular experience they lately had of a seasonable and sufficient provision by miracle in a like case; they had been not only the witnesses, but the ministers, of the former miracle; the multiplied bread went through their hands; so that it was an instance of great weakness for them to ask, Whence shall we have bread? Could they be at a loss, while they had their Master with them? Note, Forgetting former experiences leaves us under present doubts.

Christ knew how slender the provision was, but he would know it from them (v. 34); How many loaves have ye? Before he would work, he would have it seen how little he had to work on, that his power might shine the brighter. What they had, they had for themselves, and it was little enough for their own family; but Christ would have them bestow it all upon the multitude, and trust Providence for more. Note, it becomes Christ's disciples to be generous, their Master was so: what we have, we should be free of, as there is occasion; given to hospitality; not like Nabal (1 Sam. xxv. 11), but like Elisha, 2 Kings iv. 42. Niggardliness to-day, out of thoughtfulness for to-morrow, is a complication of corrupt affection that ought to be mortified. If we be prudently kind and charitable with what we have, we may piously hope that God will send more. Jehovah-jireh, The Lord will provide. The disciples asked, Whence should we have bread? Christ asked, How many loaves have ye? Note, When we cannot have what we would, we must make the best of what we have, and do good with it as far as it will go; we must not think so much of our wants as of our havings. Christ herein went according to the rule he gave to Martha, not to be troubled about many things, nor cumbered about much serving. Nature is content with little, grace with less, but lust with nothing.

(2.) How his power was discovered to the multitude, in the plentiful provision he made for them; the manner of which is much the same as before, ch. xiv. 18, &c. Observe here,

[1.] The provision that was at hand; seven loaves, and a few fishes: the fish not proportionable to the bread, for bread is the staff of life. It is probable that the fish was such as they had themselves taken; for they were fishers, and were now near the sea. Note, It is comfortable to eat the labour of our hands (Ps. cxxviii. 2), and to enjoy that which is any way the product of our own industry, Prov. xii. 27. And what we have got by God's blessing on our labour we should be free of; for therefore we must labour, that we may have to give, Eph. iv. 28.

[2.] The putting of the people in a posture to receive it (v. 35); He commanded the multitude to sit down on the ground. They saw but very little provision, yet they must sit down, in faith that they should have a meal's meat out of it. They who would have spiritual food from Christ, must sit down at his feet, to hear his word, and expect it to come in an unseen way.

[3.] The distributing of the provision among them. He first gave thanks--eucharistesas. The word used in the former miracle was eulogese--he blessed. It comes all to one; giving thanks to God is a proper way of craving a blessing from God. And when we come to ask and receive further mercy, we ought to give thanks for the mercies we have received. He then broke the loaves (for it was in the breaking that the bread multiplied) and gave to his disciples, and they to the multitude. Though the disciples had distrusted Christ's power, yet he made use of them now as before; he is not provoked, as he might be, by the weakness and infirmities of his ministers, to lay them aside; but still he gives to them, and they to his people, of the word of life.

[4.] The plenty there was among them (v. 37). They did all eat, and were filled. Note, Those whom Christ feeds, he fills. While we labour for the world, we labour for that which satisfieth not (Isa. lv. 2); but those that duly wait on Christ shall be abundantly satisfied with the goodness of his house, Ps. lxv. 4. Christ thus fed people once and again, to intimate that though he was called Jesus of Nazareth, yet he was of Bethlehem, the house of bread; or rather, that he was himself the Bread of Life.

To show that they had all enough, there was a great deal left--seven baskets full of broken meat; not so much as there was before, because they did not gather after so many eaters, but enough to show that with Christ there is bread enough, and to spare; supplies of grace for more than seek it, and for those that seek more.

[5.] The account taken of the guests; not that they might pay their share (here was no reckoning to be discharged, they were fed gratis), but that they might be witnesses to the power and goodness of Christ, and that this might be some resemblance of that universal providence that gives food to all flesh, Ps. cxxxvi. 25. Here were four thousand men fed; but what were they to that great family which is provided for by the divine care every day? God is a great Housekeeper, on whom the eyes of all the creatures wait, and he giveth them their food in due season, Ps. civ. 27; cxlv. 15.

[6.] The dismission of the multitude, and Christ's departure to another place (v. 39). He sent away the people. Though he had fed them twice, they must not expect miracles to be their daily bread. Let them now go home to their callings, and to their own tables. And he himself departed by ship to another place; for, being the Light of the world, he must be still in motion, and go about to do good.
Adam Clarke: Commentary on the Bible - 1831
15:29: Went up into a mountain - Το ορος, The mountain. "Meaning," says Wakefield, "some particular mountain which he was accustomed to frequent; for, whenever it is spoken of at a time when Jesus is in Galilee, it is always discriminated by the article. Compare Mat 4:18, with Mat 5:1; and Mat 13:54, with Mat 14:23; and Mat 28:16. I suppose it was mount Tabor."
Albert Barnes: Notes on the Bible - 1834
15:29: Sea of Galilee - That is, the Lake of Gennesaret. For an account of the principal diseases mentioned here, see the notes at Mat 4:24.
Maimed - Those to whom a hand or foot was wanting. See Mat 18:8. To cure them - that is, to restore a hand or foot - was a direct act of creative power. It is no wonder, therefore, that the people wondered.
And they glorified the God of Israel - To glorify here means to praise; to acknowledge his power and goodness. The God of Israel was the God that the Israelites or Jews worshipped.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:29: and came: Mar 7:31
unto: Mat 4:18; Jos 12:3, Chinneroth, Isa 9:1; Mar 1:16; Luk 5:1, lake of Gennesaret, Joh 6:1, Joh 6:23, Joh 21:1, Tiberias
went: Mat 5:1, Mat 13:2
Geneva 1599
15:29 (6) And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.
(6) Christ does not cease to be beneficial even where he is condemned, and in the midst of wolves he gathers together and cares for his flock.
John Gill
15:29 And Jesus departed from thence,.... From the coasts of Tyre and Sidon, where he would have been private and retired; but being discovered, and knowing that the fame of this last miracle would make him more public in those parts, he removed, and passed through the midst of the coast of Decapolis, as Mark says, "and came nigh unto the sea of Galilee": the same with the sea of Tiberias. Jn 6:1, that is, he came to those parts of Galilee, which lay near the sea side,
and went into a mountain: which was very usual with him, either for solitude, or for prayer, and sometimes, for better conveniency, to preach to the people:
and sat down there: to take some rest, being weary with his journey, and as waiting for the multitude to come to him, both for instruction and healing.
John Wesley
15:29 The sea of Galilee - The Jews gave the name of seas to all large lakes. This was a hundred furlongs long, and forty broad. It was called also, the sea of Tiberias. It lay on the borders of Galilee, and the city of Tiberias stood on its western shore. It was likewise styled the lake of Gennesareth: perhaps a corruption of Cinnereth, the name by which it was anciently called, Num 34:11. Mk 7:31.
15:3015:30: Մատեան առ նա ժողովուրդք բազումք, որ ունէին ընդ իւրեանս՝ կա՛ղս, կո՛յրս, համե՛րս, միակողմանի՛ս, եւ ա՛յլս բազումս. եւ ընկեցին զնոսա առ ոտս նորա՝ եւ բժշկեաց զնոսա։
30 Նրան մօտեցաւ բազում ժողովուրդ. նրանց մէջ կային կաղեր, կոյրեր, համրեր, հաշմուածներ եւ ուրիշ շատեր: Սրանց բերին գցեցին նրա ոտքերի առջեւ, եւ նա նրանց բժշկեց
30 Շատ ժողովուրդ իրեն եկան, որոնք իրենց հետ ունէին կաղեր, կոյրեր, համրեր, հաշմանդամներ եւ ուրիշ հիւանդներ եւ ձգեցին զանոնք Յիսուսի ոտքը։ Ան ալ բժշկեց զանոնք։
Մատեան առ նա ժողովուրդք բազումք որ ունէին ընդ իւրեանս կաղս, կոյրս, համերս, միակողմանիս եւ այլս բազումս. եւ ընկեցին զնոսա առ ոտս [49]նորա, եւ բժշկեաց զնոսա:

15:30: Մատեան առ նա ժողովուրդք բազումք, որ ունէին ընդ իւրեանս՝ կա՛ղս, կո՛յրս, համե՛րս, միակողմանի՛ս, եւ ա՛յլս բազումս. եւ ընկեցին զնոսա առ ոտս նորա՝ եւ բժշկեաց զնոսա։
30 Նրան մօտեցաւ բազում ժողովուրդ. նրանց մէջ կային կաղեր, կոյրեր, համրեր, հաշմուածներ եւ ուրիշ շատեր: Սրանց բերին գցեցին նրա ոտքերի առջեւ, եւ նա նրանց բժշկեց
30 Շատ ժողովուրդ իրեն եկան, որոնք իրենց հետ ունէին կաղեր, կոյրեր, համրեր, հաշմանդամներ եւ ուրիշ հիւանդներ եւ ձգեցին զանոնք Յիսուսի ոտքը։ Ան ալ բժշկեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
15:3030: И приступило к Нему множество народа, имея с собою хромых, слепых, немых, увечных и иных многих, и повергли их к ногам Иисусовым; и Он исцелил их;
15:30  καὶ προσῆλθον αὐτῶ ὄχλοι πολλοὶ ἔχοντες μεθ᾽ ἑαυτῶν χωλούς, τυφλούς, κυλλούς, κωφούς, καὶ ἑτέρους πολλούς, καὶ ἔρριψαν αὐτοὺς παρὰ τοὺς πόδας αὐτοῦ, καὶ ἐθεράπευσεν αὐτούς·
15:30. καὶ (And) προσῆλθον (they-had-came-toward) αὐτῷ (unto-it,"ὄχλοι (crowds) πολλοὶ ( much ," ἔχοντες ( holding ) μεθ' (with) ἑαυτῶν (of-selves) χωλούς , ( to-lame ," κυλλούς , ( to-crippled ," τυφλούς , ( to-blind ," κωφούς , ( to-blunted ,"καὶ (and) ἑτέρους ( to-different ) πολλούς , ( to-much ,"καὶ (and) ἔριψαν (they-flung) αὐτοὺς (to-them) παρὰ (beside) τοὺς (to-the-ones) πόδας (to-feet) αὐτοῦ, (of-it) καὶ (and) ἐθεράπευσεν (it-ministered-of) αὐτούς: (to-them)
15:30. et accesserunt ad eum turbae multae habentes secum mutos clodos caecos debiles et alios multos et proiecerunt eos ad pedes eius et curavit eosAnd there came to him great multitudes, having with them the dumb, the blind, the lame, the maimed, and many others: and they cast them down at his feet, and he healed them:
30. And there came unto him great multitudes, having with them the lame, blind, dumb, maimed, and many others, and they cast them down at his feet; and he healed them:
15:30. And great multitudes came to him, having with them the mute, the blind, the lame, the disabled, and many others. And they cast them down at his feet, and he cured them,
15:30. And great multitudes came unto him, having with them [those that were] lame, blind, dumb, maimed, and many others, and cast them down at Jesus’ feet; and he healed them:
And great multitudes came unto him, having with them [those that were] lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them:

30: И приступило к Нему множество народа, имея с собою хромых, слепых, немых, увечных и иных многих, и повергли их к ногам Иисусовым; и Он исцелил их;
15:30  καὶ προσῆλθον αὐτῶ ὄχλοι πολλοὶ ἔχοντες μεθ᾽ ἑαυτῶν χωλούς, τυφλούς, κυλλούς, κωφούς, καὶ ἑτέρους πολλούς, καὶ ἔρριψαν αὐτοὺς παρὰ τοὺς πόδας αὐτοῦ, καὶ ἐθεράπευσεν αὐτούς·
15:30. et accesserunt ad eum turbae multae habentes secum mutos clodos caecos debiles et alios multos et proiecerunt eos ad pedes eius et curavit eos
And there came to him great multitudes, having with them the dumb, the blind, the lame, the maimed, and many others: and they cast them down at his feet, and he healed them:
15:30. And great multitudes came to him, having with them the mute, the blind, the lame, the disabled, and many others. And they cast them down at his feet, and he cured them,
15:30. And great multitudes came unto him, having with them [those that were] lame, blind, dumb, maimed, and many others, and cast them down at Jesus’ feet; and he healed them:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:30: Those that were - maimed - Κυλλους. Wetstein has fully proved that those who had lost a hand, foot, etc., were termed κυλλοι by the Greeks. Kypke has shown, from Hippocrates, that the word was also used to signify those who had distorted or dislocated legs, knees, hands, etc. Mr. Wakefield is fully of opinion that it means here those who had lost a limb, and brings an incontestable proof from Mat 18:8; Mar 9:43. "If thy hand cause thee to offend, Cut It Off; it is better for thee to enter into life (κυλλον) Without A Limb, than, having thy Two hands, to go away into hell." What an astonishing manifestation of omnific and creative energy must the reproduction of a hand, foot, etc., be at the word or touch of Jesus! As this was a mere act of creative power, like that of multiplying the bread, those who allow that the above is the meaning of the word will hardly attempt to doubt the proper Divinity of Christ. Creation, in any sense of the word, i.e. causing something to exist that had no existence before, can belong only to God, because it is an effect of an unlimited power; to say that such power could be delegated to a person is to say that the person to whom it is delegated becomes, for the time being, the omnipotent God; and that God, who has thus clothed a creature with his omnipotence, ceases to be omnipotent himself; for there cannot be two omnipotents, nor can the Supreme Being delegate his omnipotence to another, and have it at the same time. I confess, then, that this is to me an unanswerable argument for the Divinity of our blessed Lord. Others may doubt; I can't help believing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:30: great: Mat 4:23, Mat 4:24, Mat 11:4, Mat 11:5, Mat 14:35, Mat 14:36; Psa 103:3; Isa 35:5, Isa 35:6; Mar 1:32-34; Mar 6:54-56; Luk 6:17-19, Luk 7:21, Luk 7:22; Act 2:22, Act 5:15, Act 5:16, Act 19:11, Act 19:12
Geneva 1599
15:30 And great multitudes came unto him, having with them [those that were] lame, blind, dumb, (h) maimed, and many others, and cast them down at Jesus' feet; and he healed them:
(h) Whose members were weakened with paralysis, or by nature, for after it is said that he healed them. Now Christ preferred to heal in this way, that such members as were weak, he restored to health, and yet he could easily, if he had wanted, have given them hands and feet and other members which they lacked.
John Gill
15:30 And great multitudes came unto him,.... From the adjacent places; having heard of his being where he was; and who had either attended on him before, or, however, the fame of him, and his miracles, had reached their ears: these flocked to him, having with them, in their hands, or arms, or upon their backs, or shoulders, leading some, and carrying others, in some form or another,
those that were lame; either in their legs, or arms:
blind; in one eye, or both, and that either from their birth, or since:
dumb: the word signifies both deaf and dumb: these often meet in the same person: and if a man is born deaf, he is always dumb:
maimed: having lost a limb, an arm, or a leg, or so enfeebled by some disease or another, as the palsy, that their limbs were useless to them. The Persic version reads it "leprous":
and many others; who were afflicted with various other diseases, too many to be mentioned particularly:
and cast them down at Jesus' feet; to ease themselves of their burdens, and with a view to move his compassion, believing he was able to cure them: nor do they say a word to him, or desire him to relieve these miserable objects; thinking it was enough to present them to him, and not doubting at all, but he would show favour to them:
and he healed them; immediately, either by a word speaking, or by touching them, or by putting his hands on them, or without any such outward sign, through a divine power proceeding from him, which, at once, removed all their disorders and complaints.
15:3115:31: Մինչեւ զարմանա՛լ ժողովրդոցն՝ որ տեսանէին, զի համերքն խօսէին, կաղք գնային, միակողմանիք բժշկէին, կոյրք տեսանէին, եւ փառաւո՛ր առնէին զԱստուած Իսրայէլի։
31 այնպէս որ, ժողովուրդը զարմանում էր՝ տեսնելով, որ համրերը խօսում են, կաղերը՝ քայլում, հաշմանդամները՝ բժշկւում, կոյրերը՝ տեսնում. եւ փառք էին տալիս Իսրայէլի Աստծուն:
31 Այնպէս որ ժողովուրդը զարմացաւ, տեսնելով որ համրերը կը խօսէին, հաշմանդամները կը բժշկուէին, կաղերը կը քալէին եւ կոյրերը կը տեսնէին ու Իսրայէլի Աստուածը կը փառաւորէին։
մինչեւ զարմանալ ժողովրդոցն որ տեսանէին, զի համերք խօսէին, կաղք գնային, միակողմանիք բժշկէին, կոյրք տեսանէին. եւ փառաւոր առնէին զԱստուած Իսրայելի:

15:31: Մինչեւ զարմանա՛լ ժողովրդոցն՝ որ տեսանէին, զի համերքն խօսէին, կաղք գնային, միակողմանիք բժշկէին, կոյրք տեսանէին, եւ փառաւո՛ր առնէին զԱստուած Իսրայէլի։
31 այնպէս որ, ժողովուրդը զարմանում էր՝ տեսնելով, որ համրերը խօսում են, կաղերը՝ քայլում, հաշմանդամները՝ բժշկւում, կոյրերը՝ տեսնում. եւ փառք էին տալիս Իսրայէլի Աստծուն:
31 Այնպէս որ ժողովուրդը զարմացաւ, տեսնելով որ համրերը կը խօսէին, հաշմանդամները կը բժշկուէին, կաղերը կը քալէին եւ կոյրերը կը տեսնէին ու Իսրայէլի Աստուածը կը փառաւորէին։
zohrab-1805▾ eastern-1994▾ western am▾
15:3131: так что народ дивился, видя немых говорящими, увечных здоровыми, хромых ходящими и слепых видящими; и прославлял Бога Израилева.
15:31  ὥστε τὸν ὄχλον θαυμάσαι βλέποντας κωφοὺς λαλοῦντας, κυλλοὺς ὑγιεῖς, καὶ χωλοὺς περιπατοῦντας καὶ τυφλοὺς βλέποντας· καὶ ἐδόξασαν τὸν θεὸν ἰσραήλ.
15:31. ὥστε (as-also) τὸν (to-the-one) ὄχλον (to-a-crowd) θαυμάσαι (to-have-marvelled-to) βλέποντας ( to-viewing ) κωφοὺς ( to-blunted ) λαλοῦντας ( to-speaking-unto ) καὶ (and) χωλοὺς ( to-lame ) περιπατοῦντας ( to-treading-about-unto ) καὶ (and) τυφλοὺς ( to-blind ) βλέποντας : ( to-viewing ) καὶ (and) ἐδόξασαν (they-reckoned-to) τὸν (to-the-one) θεὸν (to-a-Deity) Ἰσραήλ. (of-an-Israel)
15:31. ita ut turbae mirarentur videntes mutos loquentes clodos ambulantes caecos videntes et magnificabant Deum IsrahelSo that the multitudes marvelled seeing the dumb speak, the lame walk, the blind see: and they glorified the God of Israel.
31. insomuch that the multitude wondered, when they saw the dumb speaking, the maimed whole, and the lame walking, and the blind seeing: and they glorified the God of Israel.
15:31. so much so that the crowds wondered, seeing the mute speaking, the lame walking, the blind seeing. And they magnified the God of Israel.
15:31. Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.
Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel:

31: так что народ дивился, видя немых говорящими, увечных здоровыми, хромых ходящими и слепых видящими; и прославлял Бога Израилева.
15:31  ὥστε τὸν ὄχλον θαυμάσαι βλέποντας κωφοὺς λαλοῦντας, κυλλοὺς ὑγιεῖς, καὶ χωλοὺς περιπατοῦντας καὶ τυφλοὺς βλέποντας· καὶ ἐδόξασαν τὸν θεὸν ἰσραήλ.
15:31. ita ut turbae mirarentur videntes mutos loquentes clodos ambulantes caecos videntes et magnificabant Deum Israhel
So that the multitudes marvelled seeing the dumb speak, the lame walk, the blind see: and they glorified the God of Israel.
15:31. so much so that the crowds wondered, seeing the mute speaking, the lame walking, the blind seeing. And they magnified the God of Israel.
15:31. Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31 (Мк VII:37). У Марка — только первое предложение стиха Матфея, выраженное совсем иначе. Затем Матфей добавляет слова, которых нет у других евангелистов. Выражения «славить, прославлять Бога» встречаются в Новом Завете много раз (напр., Мф IX:8; Мк II:12; Лк V:25, 26; VII:16 и проч.; 1 Пет II:12; IV:11; Рим XV:9; 1 Кор VI:20; 2 Кор IX:13 и проч.). Но нигде нет прибавки «Израилева», как здесь. На этом основании думают, что теперь Христос находился среди язычников, которые прославляли чуждого им Бога — «Бога Израилева» (ср. Мк VIII:3 — «некоторые из них пришли издалека»).
Adam Clarke: Commentary on the Bible - 1831
15:31: The multitude wondered - And well they might, when they had such proofs of the miraculous power and love of God before their eyes. Blessed be God! the same miracles are continued in their spiritual reference. All the disorders of the soul are still cured by the power of Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:31: the dumb: Mat 9:33; Mar 7:37
the maimed: Mat 18:8; Mar 9:43; Luk 14:13, Luk 14:21
the lame: Mat 21:14; Act 3:2-11, Act 14:8-10
and they: Mat 9:8; Psa 50:15, Psa 50:23; Mar 2:12; Luk 7:16, Luk 17:15-18, Luk 18:43; Joh 9:24
God: Gen 32:28, Gen 33:20 *marg. Exo 24:10
John Gill
15:31 Insomuch that the multitude wondered,.... The multitude of the spectators, who, though they came in expectation of seeing miracles wrought, yet these were so much beyond what they could have imagined, that they were amazed and surprised to see cures so instantly performed, in such a miraculous manner: these were such glaring proofs and evidences of the wonderful power of God, that they were astonished
when they saw the dumb to speak; that is, such who before were dumb, now spoke; and the same is to be observed in the other following instances: some copies have also, "the deaf to hear", and so the Arabic version: "the maimed to be whole". This is left out in some copies; nor is it in the Arabic, Ethiopic, and Vulgate Latin versions, nor in Munster's Hebrew Gospel; but the Syriac has it, and most Greek copies, and seems necessary; since these are particularly mentioned among the persons brought to be cured; and a wonderful cure this was, that persons who had not only lost the use of their limbs, but such who had lost the limbs themselves, should have them restored perfect; for doubtless, the power of our Lord was able to do this, and which was amazing to behold:
the lame to walk, and the blind to see; as was prophesied of the times of the Messiah, and as things to be effected by him, Is 35:5
and they glorified the God of Israel. The Ethiopic version adds, "which had given such power to the son of man", or "unto men", which seems to be taken out of Mt 9:8. This must be understood both of the multitude that saw these miraculous operations, and the persons on whom they were wrought; who were both affected with them, and gave God the praise and glory of them, by whose power alone such things could be done, who is the one only and true God: and therefore, to distinguish him from the fictitious deities of the Gentiles, he is here styled the God of Israel, of the people of Israel, so called from Jacob their ancestor, whose name was Israel; by whom God was known, and worshipped, and was their Covenant God, and Father.
15:3215:32: Եւ կոչեցեալ առ ինքն Յիսուսի զաշակերտսն՝ ասէ. Գթա՛մ ՚ի ժողովուրդդ, զի արդ՝ երե՛ք աւուրք են՝ զի կան առ իս, եւ ո՛չ ունին զինչ ուտիցեն. եւ արձակել զդոսա նօթիս՝ չկամի՛մ, գուցէ՛ նքթիցեն զճանապարհայն[289]։ [289] Ոսկան. Եւ կոչեալ առ ինքն։
32 Եւ Յիսուս իր մօտ կանչելով աշակերտներին՝ ասաց. «Խղճում եմ այս ժողովրդին, որովհետեւ ահա երեք օր է, որ ինձ մօտ են եւ բան չունեն, որ ուտեն. եւ նրանց չեմ կամենում սոված արձակել. գուցէ ճանապարհին ուժասպառ լինեն»
32 Յիսուս իր աշակերտները քովը կանչելով՝ ըսաւ. «Կը խղճամ այդ ժողովուրդին վրայ, վասն զի երեք օր է, որ քովս են եւ բան մը չունին ուտելու։ Զանոնք անօթի արձակել չեմ ուզեր, չըլլայ որ ճամբան մարին»։
Եւ կոչեցեալ առ ինքն Յիսուսի զաշակերտսն ասէ. Գթամ ի ժողովուրդդ, զի արդ երեք աւուրք են զի կան առ իս, եւ ոչ ունին զինչ ուտիցեն. եւ արձակել զդոսա նօթիս չկամիմ, գուցէ նքթիցեն զճանապարհայն:

15:32: Եւ կոչեցեալ առ ինքն Յիսուսի զաշակերտսն՝ ասէ. Գթա՛մ ՚ի ժողովուրդդ, զի արդ՝ երե՛ք աւուրք են՝ զի կան առ իս, եւ ո՛չ ունին զինչ ուտիցեն. եւ արձակել զդոսա նօթիս՝ չկամի՛մ, գուցէ՛ նքթիցեն զճանապարհայն[289]։
[289] Ոսկան. Եւ կոչեալ առ ինքն։
32 Եւ Յիսուս իր մօտ կանչելով աշակերտներին՝ ասաց. «Խղճում եմ այս ժողովրդին, որովհետեւ ահա երեք օր է, որ ինձ մօտ են եւ բան չունեն, որ ուտեն. եւ նրանց չեմ կամենում սոված արձակել. գուցէ ճանապարհին ուժասպառ լինեն»
32 Յիսուս իր աշակերտները քովը կանչելով՝ ըսաւ. «Կը խղճամ այդ ժողովուրդին վրայ, վասն զի երեք օր է, որ քովս են եւ բան մը չունին ուտելու։ Զանոնք անօթի արձակել չեմ ուզեր, չըլլայ որ ճամբան մարին»։
zohrab-1805▾ eastern-1994▾ western am▾
15:3232: Иисус же, призвав учеников Своих, сказал им: жаль Мне народа, что уже три дня находятся при Мне, и нечего им есть; отпустить же их неевшими не хочу, чтобы не ослабели в дороге.
15:32  ὁ δὲ ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν, σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν· καὶ ἀπολῦσαι αὐτοὺς νήστεις οὐ θέλω, μήποτε ἐκλυθῶσιν ἐν τῇ ὁδῶ.
15:32. Ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) προσκαλεσάμενος ( having-called-toward-unto ) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ (of-it) εἶπεν (it-had-said,"Σπλαγχνίζομαι (I-be-boweled-to) ἐπὶ (upon) τὸν (to-the-one) ὄχλον, (to-a-crowd,"ὅτι (to-which-a-one) [ἤδη] "[which-then]"ἡμέραι (days) τρεῖς ( three ) προσμένουσίν (they-stay-toward) μοι (unto-me) καὶ (and) οὐκ (not) ἔχουσιν (they-hold) τί (to-what-one) φάγωσιν: (they-might-have-had-devoured,"καὶ (and) ἀπολῦσαι (to-have-loosed-off) αὐτοὺς (to-them) νήστεις ( to-non-ate ) οὐ (not) θέλω, (I-determine) μή (lest) ποτε (whither-also) ἐκλυθῶσιν (they-might-have-been-loosed-out) ἐν (in) τῇ (unto-the-one) ὁδῷ. (unto-a-way)
15:32. Iesus autem convocatis discipulis suis dixit misereor turbae quia triduo iam perseverant mecum et non habent quod manducent et dimittere eos ieiunos nolo ne deficiant in viaAnd Jesus called together his disciples, and said: I have compassion on the multitudes, because they continue with me now three days, and have not what to eat, and I will not send them away fasting, lest they faint in the way.
32. And Jesus called unto him his disciples, and said, I have compassion on the multitude, because they continue with me now three days and have nothing to eat: and I would not send them away fasting, lest haply they faint in the way.
15:32. And Jesus, calling together his disciples, said: “I have compassion on the crowds, because they have persevered with me now for three days, and they do not have anything to eat. And I am not willing to dismiss them, fasting, lest they faint along the way.”
15:32. Then Jesus called his disciples [unto him], and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.
Then Jesus called his disciples [unto him], and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way:

32: Иисус же, призвав учеников Своих, сказал им: жаль Мне народа, что уже три дня находятся при Мне, и нечего им есть; отпустить же их неевшими не хочу, чтобы не ослабели в дороге.
15:32  ὁ δὲ ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν, σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν· καὶ ἀπολῦσαι αὐτοὺς νήστεις οὐ θέλω, μήποτε ἐκλυθῶσιν ἐν τῇ ὁδῶ.
15:32. Iesus autem convocatis discipulis suis dixit misereor turbae quia triduo iam perseverant mecum et non habent quod manducent et dimittere eos ieiunos nolo ne deficiant in via
And Jesus called together his disciples, and said: I have compassion on the multitudes, because they continue with me now three days, and have not what to eat, and I will not send them away fasting, lest they faint in the way.
15:32. And Jesus, calling together his disciples, said: “I have compassion on the crowds, because they have persevered with me now for three days, and they do not have anything to eat. And I am not willing to dismiss them, fasting, lest they faint along the way.”
15:32. Then Jesus called his disciples [unto him], and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-33 (Мк VIII:1–4 с значительным различием в выражениях). Если о насыщении пяти тысяч человек рассказали все четыре евангелиста, то настоящий рассказ принадлежит только Матфею и Марку. По общему содержанию он настолько сходен с рассказом о насыщении пяти тысяч пятью хлебами, что многие принимали его за вариант одного и того же события. Если бы так, то это могло бы, с одной стороны, повлиять на истолкование первого рассказа, а с другой, — дало бы повод считать оба рассказа легендарными. Но другие держатся иных мнений. Еще в древности обращали внимание на различия обоих рассказов, и на этом основании утверждали, что в них изображаются два действительные события. Так, Ориген писал между прочим: «теперь же, после исцеления немых и прочих, (Господь) милосердствует о народе, пребывавшем около Него уже три дня и не имевшем пищи. Там ученики просят о пяти тысячах; здесь же Сам Он говорит о четырех тысячах. Те вечером насыщаются, проведя с Ним день; об этих же говорится, что они с Ним пробыли три дня, и они получают хлебы, чтобы не ослабеть на пути. Там говорят ученики о пяти хлебах и двух рыбах, которые имелись у них, хотя Господь об этом не спрашивал; здесь же отвечают на вопрос, что у них было семь хлебов и немного рыбок. Там Он повелевает народу возлечь на траве, здесь же не велит, а возвещает народу о том, чтобы возлечь… Эти на горе насыщаются, а те в пустынном месте. Эти три дня пребывали с Иисусом, а те один день, в который вечером насытились», и проч. Проведением различия между двумя насыщениями занимаются также Иларий и Иероним, Что это были действительно два события, это решительно подтверждается Самим Спасителем, который указывает на это в XVI:9 и сл. Предположение, что оба события тождественны, основывается на мнимой трудности вопроса учеников: «откуда нам взять в пустыне столько хлебов», так скоро забывших прежнее чудо; но подобная медлительность в вере встречается среди людей и в других случаях, и примеры ее сообщаются в самом писании: ср. Ис XVI:13 с Чис XI:21, 22; и см. Исх XVII:1-7 (Альфорд). Весь этот рассказ имеет, по-видимому, связь с предыдущим рассказом об исцелении дочери хананеянки и крохами, которые падают со стола господ псам. Чудо совершено было в Десятоградии, т. е. там, где население состояло если не исключительно, то преимущественно из язычников. Отношение чисел первого и второго насыщения таково: 5000: 4000; 5: 7; 2: х; 12: 7 (число людей, хлебов, рыб и наполненных хлебами коробов).
Adam Clarke: Commentary on the Bible - 1831
15:32: I have compassion, etc. - See a similar transaction explained, Mat 14:14-22 (note).
Albert Barnes: Notes on the Bible - 1834
15:32
Three days, and have nothing to eat - This is not, perhaps, to be taken literally, but only that during that time they had been deprived of their ordinary or regular food.
They had had only a very scanty supply, and on the third day even that began to fail.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:32: Jesus: Mat 9:36, Mat 14:14, Mat 20:34; Mar 8:1, Mar 8:2, Mar 9:22; Luk 7:13
I have: Heb 4:15
three: Mat 12:40, Mat 27:63; Act 27:33
and have: Mat 6:32, Mat 6:33; Luk 12:29, Luk 12:30
lest: Sa1 14:28-31, Sa1 30:11, Sa1 30:12; Mar 8:3
Geneva 1599
15:32 (7) Then Jesus called his disciples [unto him], and said, I have compassion on the multitude, because they (i) continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.
(7) By doing this miracle again, Christ shows that he who follows Christ will never be in need, not even in the wilderness.
(i) Go not from my side.
John Gill
15:32 Then Jesus called his disciples unto him,.... Who were at some little distance from him, to impart his mind unto them, whom he had made, and used, as his familiar friends; and to try their faith, and raise their attention, and prepare them for the following miracle; as well as to teach them by his example, and accustom them to show bowels of mercy and compassion to persons in any kind of want and distress:
and said, I have compassion on the multitude; which must be understood of him as man, whose bowels yearned towards them, having been so long without any food for their bodies, or very little; as he had compassion on the sick, and diseased, and healed them, so on the sound and whole, and was willing to feed them. Christ, our high priest, is a merciful one, and is touched with the feeling of the infirmities of men, of every sort, both of soul and body:
because they continue now with me three days; which time had been spent in healing their bodily disorders, and in preaching to them for the good of their souls; which shows the diligence and indefatigableness of Christ, as well as the attachment of the people to him; who were so struck with his miracles and ministry, that though they had been so long from their habitations and families, knew not how to leave him; nor did they talk, or show any signs of departing from him, and returning to their houses, and business of life;
and have nothing to eat; not that they had been so long without eating anything, though very likely it was but little, and what they brought with them, and was now expended; nor could they provide themselves in a desert place, and many of them were a great way off from home:
and I will not send them away fasting; he might have done it, nor did the multitude ask any food of him; but he could not bear the thoughts of dismissing them in such a condition; having had but very little sustenance all this while, and so might be said to be in a manner fasting during this time, at least now:
lest they faint by the way; to their own houses, not having strength and spirit enough to travel, and get home: for "divers of them", as Mark says, "came from far".
John Wesley
15:32 They continue with me now three days - It was now the third day since they came. Mk 8:1.
15:3315:33: Ասեն ցնա աշակերտքն. Իսկ արդ՝ մեզ յանապատի աստ՝ ուստի՞ իցէ այնչափ հաց՝ մինչ յագեցուցանել զա՛յսչափ ժողովուրդ[290]։ [290] Ոսկան. Արդ մեզ յանապատի։ Ոմանք. Մինչեւ յագեցուցանել։
33 Աշակերտները նրան ասացին. «Իսկ այժմ, այս ամայութեան մէջ որտեղի՞ց է մեզ այնչափ հաց՝ այսքան ժողովուրդ կշտացնելու համար»
33 Աշակերտները անոր ըսին. «Մենք անապատին մէջ ուրկէ՞ պիտի ունենանք այնչափ հաց, որ այսչափ բազմութիւնը կշտացնենք»։
Ասեն ցնա աշակերտքն. Իսկ արդ մեզ յանապատի աստ ուստի՞ իցէ այնչափ հաց` մինչ յագեցուցանել զայսչափ ժողովուրդ:

15:33: Ասեն ցնա աշակերտքն. Իսկ արդ՝ մեզ յանապատի աստ՝ ուստի՞ իցէ այնչափ հաց՝ մինչ յագեցուցանել զա՛յսչափ ժողովուրդ[290]։
[290] Ոսկան. Արդ մեզ յանապատի։ Ոմանք. Մինչեւ յագեցուցանել։
33 Աշակերտները նրան ասացին. «Իսկ այժմ, այս ամայութեան մէջ որտեղի՞ց է մեզ այնչափ հաց՝ այսքան ժողովուրդ կշտացնելու համար»
33 Աշակերտները անոր ըսին. «Մենք անապատին մէջ ուրկէ՞ պիտի ունենանք այնչափ հաց, որ այսչափ բազմութիւնը կշտացնենք»։
zohrab-1805▾ eastern-1994▾ western am▾
15:3333: И говорят Ему ученики Его: откуда нам взять в пустыне столько хлебов, чтобы накормить столько народа?
15:33  καὶ λέγουσιν αὐτῶ οἱ μαθηταί, πόθεν ἡμῖν ἐν ἐρημίᾳ ἄρτοι τοσοῦτοι ὥστε χορτάσαι ὄχλον τοσοῦτον;
15:33. καὶ (And) λέγουσιν (they-fortheth) αὐτῷ (unto-it,"οἱ (the-ones) μαθηταί (learners,"Πόθεν (Whither-from) ἡμῖν (unto-us) ἐν (in) ἐρημίᾳ (unto-a-solituding-unto) ἄρτοι (loaves) τοσοῦτοι (the-one-which-the-ones-these) ὥστε (as-also) χορτάσαι (to-have-victualaged-to) ὄχλον (to-a-crowd) τοσοῦτον; (to-the-one-which-the-one-this?"
15:33. et dicunt ei discipuli unde ergo nobis in deserto panes tantos ut saturemus turbam tantamAnd the disciples say unto him: Whence then should we have so many loaves in the desert, as to fill so great a multitude?
33. And the disciples say unto him, Whence should we have so many loaves in a desert place, as to fill so great a multitude?
15:33. And the disciples said to him: “From where, then, in the desert, would we obtain enough bread to satisfy so a great multitude?”
15:33. And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude?
And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude:

33: И говорят Ему ученики Его: откуда нам взять в пустыне столько хлебов, чтобы накормить столько народа?
15:33  καὶ λέγουσιν αὐτῶ οἱ μαθηταί, πόθεν ἡμῖν ἐν ἐρημίᾳ ἄρτοι τοσοῦτοι ὥστε χορτάσαι ὄχλον τοσοῦτον;
15:33. et dicunt ei discipuli unde ergo nobis in deserto panes tantos ut saturemus turbam tantam
And the disciples say unto him: Whence then should we have so many loaves in the desert, as to fill so great a multitude?
15:33. And the disciples said to him: “From where, then, in the desert, would we obtain enough bread to satisfy so a great multitude?”
15:33. And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:33: Whence should we have so much bread in the wilderness, etc. - Human foresight, even in the followers of Christ, is very short. In a thousand instances, if we supply not its deficiency by faith, we shall be always embarrassed, and often miserable. This world is a desert, where nothing can be found to satisfy the soul of man, but the salvation which Christ has procured.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:33: Whence: Num 11:21, Num 11:22; Kg2 4:42-44; Mar 6:37, Mar 8:4, Mar 8:5; Joh 6:5-7
to fill: Mat 14:15; Luk 9:13; Joh 6:8, Joh 6:9
John Gill
15:33 And his disciples said unto him,.... The former miracle of feeding five thousand men, besides women and children, with five loaves and two fishes, being quite out of their thoughts, they reply,
whence should we have so much bread in the wilderness, as to fill so great a multitude? The question is big with objections, and is put with some vehemency and astonishment: the people to be led were a multitude, a great multitude, a very great multitude, and these too had had but little, or no food, for a great while; and therefore would require the more to fill and satisfy them; and besides, it was a wilderness where they were, and where no provisions were to be had; and if they could have been got for money, they had not stock enough to purchase such a large number of loaves, as were necessary to feed so great a company with.
15:3415:34: Եւ ասէ ցնոսա Յիսուս. Քանի՞ նկանակ ունիք։ Եւ նոքա ասեն. Եւթն, եւ սակա՛ւ ձկունս։
34 Եւ Յիսուս նրանց ասաց. «Քանի՞ նկանակ ունէք»: Եւ նրանք ասացին՝ եօթը, եւ մի քանի ձուկ
34 Յիսուս ըսաւ անոնց. «Քանի՞ նկանակ ունիք»։ Անոնք ալ ըսին. «Եօթը ու քանի մը մանր ձուկեր»։
Եւ ասէ ցնոսա Յիսուս. Քանի՞ նկանակ ունիք: Եւ նոքա ասեն. Եւթն եւ սակաւ ձկունս:

15:34: Եւ ասէ ցնոսա Յիսուս. Քանի՞ նկանակ ունիք։ Եւ նոքա ասեն. Եւթն, եւ սակա՛ւ ձկունս։
34 Եւ Յիսուս նրանց ասաց. «Քանի՞ նկանակ ունէք»: Եւ նրանք ասացին՝ եօթը, եւ մի քանի ձուկ
34 Յիսուս ըսաւ անոնց. «Քանի՞ նկանակ ունիք»։ Անոնք ալ ըսին. «Եօթը ու քանի մը մանր ձուկեր»։
zohrab-1805▾ eastern-1994▾ western am▾
15:3434: Говорит им Иисус: сколько у вас хлебов? Они же сказали: семь, и немного рыбок.
15:34  καὶ λέγει αὐτοῖς ὁ ἰησοῦς, πόσους ἄρτους ἔχετε; οἱ δὲ εἶπαν, ἑπτά, καὶ ὀλίγα ἰχθύδια.
15:34. καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them) ὁ (the-one) Ἰησοῦς (an-Iesous," Πόσους ( To-whither-which ) ἄρτους (to-loaves) ἔχετε; (ye-hold?"οἱ (The-ones) δὲ (moreover) εἶπαν (they-said,"Ἑπτά, (To-seven,"καὶ (and) ὀλίγα ( to-little ) ἰχθύδια. (to-fishlets)
15:34. et ait illis Iesus quot panes habetis at illi dixerunt septem et paucos pisciculosAnd Jesus said to them: How many loaves have you? But they said: Seven, and a few little fishes.
34. And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few small fishes.
15:34. And Jesus said to them, “How many loaves of bread do you have?” But they said, “Seven, and a few little fish.”
15:34. And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.
And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes:

34: Говорит им Иисус: сколько у вас хлебов? Они же сказали: семь, и немного рыбок.
15:34  καὶ λέγει αὐτοῖς ὁ ἰησοῦς, πόσους ἄρτους ἔχετε; οἱ δὲ εἶπαν, ἑπτά, καὶ ὀλίγα ἰχθύδια.
15:34. et ait illis Iesus quot panes habetis at illi dixerunt septem et paucos pisciculos
And Jesus said to them: How many loaves have you? But they said: Seven, and a few little fishes.
15:34. And Jesus said to them, “How many loaves of bread do you have?” But they said, “Seven, and a few little fish.”
15:34. And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34 (Мк VIII:5). Матфей добавляет «и немного рыбок». Слово «рыбок» (icquia) здесь уменьшительное, вместо прежнего «рыбы» (icqueV) у синоптиков и oyaria у Иоанна (V:9).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:34: How: Mat 16:9, Mat 16:10
few: Luk 24:41, Luk 24:42; Joh 21:9, Joh 21:10
John Gill
15:34 And Jesus saith unto them,.... In a very mild and gentle manner, taking no notice of their stupidity, nor upbraiding them with their forgetfulness of the late miracle, and willing to exercise their patience, and try their faith, asks,
how many loaves have ye? meaning in the common stock, and which they brought along with them, for their own supply:
and they said seven, and a few little fishes; which they mention as so small a provision, that it was as nothing for such multitudes; their loaves of bread were but seven, and their fishes, which were ready dressed, dried, or boiled, &c. were few in number, and small, as to quantity and size.
15:3515:35: Եւ հրամայեաց ժողովրդեանն բազմե՛լ ՚ի վերայ գետնոյ։
35 Եւ նա հրամայեց ժողովրդին, որ նստեն գետնի վրայ
35 Հրաման ըրաւ ժողովուրդին որ գետնին վրայ նստին։
Եւ հրամայեաց ժողովրդեանն բազմել ի վերայ գետնոյ:

15:35: Եւ հրամայեաց ժողովրդեանն բազմե՛լ ՚ի վերայ գետնոյ։
35 Եւ նա հրամայեց ժողովրդին, որ նստեն գետնի վրայ
35 Հրաման ըրաւ ժողովուրդին որ գետնին վրայ նստին։
zohrab-1805▾ eastern-1994▾ western am▾
15:3535: Тогда велел народу возлечь на землю.
15:35  καὶ παραγγείλας τῶ ὄχλῳ ἀναπεσεῖν ἐπὶ τὴν γῆν
15:35. καὶ (And) παραγγείλας (having-messaged-beside) τῷ (unto-the-one) ὄχλῳ (unto-a-crowd) ἀναπεσεῖν (to-have-had-fallen-up) ἐπὶ (upon) τὴν (to-the-one) γῆν (to-a-soil,"
15:35. et praecepit turbae ut discumberet super terramAnd he commanded the multitude to sit down upon the ground.
35. And he commanded the multitude to sit down on the ground;
15:35. And he instructed the crowds to recline upon the ground.
15:35. And he commanded the multitude to sit down on the ground.
And he commanded the multitude to sit down on the ground:

35: Тогда велел народу возлечь на землю.
15:35  καὶ παραγγείλας τῶ ὄχλῳ ἀναπεσεῖν ἐπὶ τὴν γῆν
15:35. et praecepit turbae ut discumberet super terram
And he commanded the multitude to sit down upon the ground.
15:35. And he instructed the crowds to recline upon the ground.
15:35. And he commanded the multitude to sit down on the ground.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35 (Мк VIII:6). «Во всем прочем поступает подобно прежнему: рассаживает народ на земле и делает так, что в руках учеников не убывают хлебы» (Злат.). По внешности событие отличается теперь от прежнего только числами.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:35: to sit: Mat 14:19-21; Mar 6:39, Mar 6:40; Luk 9:14-16; Joh 6:10
Geneva 1599
15:35 And he commanded the multitude to (k) sit down on the ground.
(k) Literally, "to lie down backwards", as rowers do in rowing, when they draw their oars to themselves.
John Gill
15:35 And he commanded the multitude to sit down on the ground. Not regarding the smallness of the provisions, nor any further consulting with his disciples; but knowing his own power to increase this food, and determining to feed the multitude before he dismissed them, in an authoritative way ordered them to sit down upon the ground in rows, that they might be the better seen, and served.
15:3615:36: Եւ առեալ զեւթն նկանակն եւ զձկունսն՝ գոհացա՛ւ եւ եբեկ, եւ ետ ցաշակերտսն, եւ նոքա ժողովրդեա՛նն[291]։ [291] Ոսկան. Զեօթն նկանակսն։
36 Եւ վերցնելով եօթը նկանակն ու ձկները՝ գոհութիւն յայտնեց Աստծուն եւ կտրեց ու տուեց աշակերտներին, եւ նրանք էլ՝ ժողովրդին
36 Եօթը նկանակը եւ ձուկերը առաւ, գոհացաւ եւ կտրեց ու տուաւ աշակերտներուն, աշակերտներն ալ ժողովուրդին տուին։
Եւ առեալ զեւթն նկանակն եւ զձկունսն` գոհացաւ եւ եբեկ եւ ետ ցաշակերտսն, եւ նոքա` ժողովրդեանն:

15:36: Եւ առեալ զեւթն նկանակն եւ զձկունսն՝ գոհացա՛ւ եւ եբեկ, եւ ետ ցաշակերտսն, եւ նոքա ժողովրդեա՛նն[291]։
[291] Ոսկան. Զեօթն նկանակսն։
36 Եւ վերցնելով եօթը նկանակն ու ձկները՝ գոհութիւն յայտնեց Աստծուն եւ կտրեց ու տուեց աշակերտներին, եւ նրանք էլ՝ ժողովրդին
36 Եօթը նկանակը եւ ձուկերը առաւ, գոհացաւ եւ կտրեց ու տուաւ աշակերտներուն, աշակերտներն ալ ժողովուրդին տուին։
zohrab-1805▾ eastern-1994▾ western am▾
15:3636: И, взяв семь хлебов и рыбы, воздал благодарение, преломил и дал ученикам Своим, а ученики народу.
15:36  ἔλαβεν τοὺς ἑπτὰ ἄρτους καὶ τοὺς ἰχθύας καὶ εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς, οἱ δὲ μαθηταὶ τοῖς ὄχλοις.
15:36. ἔλαβεν (it-had-taken) τοὺς (to-the-ones) ἑπτὰ (to-seven) ἄρτους (to-loaves) καὶ (and) τοὺς (to-the-ones) ἰχθύας (to-fishes,"καὶ (and) εὐχαριστήσας (having-goodly-granted-unto) ἔκλασεν (it-broke) καὶ (and) ἐδίδου (it-was-giving) τοῖς (unto-the-ones) μαθηταῖς (unto-learners,"οἱ (the-ones) δὲ (moreover) μαθηταὶ (learners) τοῖς (unto-the-ones) ὄχλοις. (unto-crowds)
15:36. et accipiens septem panes et pisces et gratias agens fregit et dedit discipulis suis et discipuli dederunt populoAnd taking the seven loaves and the fishes, and giving thanks, he brake, and gave to his disciples, and the disciples gave to the people.
36. and he took the seven loaves and the fishes; and he gave thanks and brake, and gave to the disciples, and the disciples to the multitudes.
15:36. And taking the seven loaves and the fish, and giving thanks, he broke and gave to his disciples, and the disciples gave to the people.
15:36. And he took the seven loaves and the fishes, and gave thanks, and brake [them], and gave to his disciples, and the disciples to the multitude.
And he took the seven loaves and the fishes, and gave thanks, and brake [them], and gave to his disciples, and the disciples to the multitude:

36: И, взяв семь хлебов и рыбы, воздал благодарение, преломил и дал ученикам Своим, а ученики народу.
15:36  ἔλαβεν τοὺς ἑπτὰ ἄρτους καὶ τοὺς ἰχθύας καὶ εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς, οἱ δὲ μαθηταὶ τοῖς ὄχλοις.
15:36. et accipiens septem panes et pisces et gratias agens fregit et dedit discipulis suis et discipuli dederunt populo
And taking the seven loaves and the fishes, and giving thanks, he brake, and gave to his disciples, and the disciples gave to the people.
15:36. And taking the seven loaves and the fish, and giving thanks, he broke and gave to his disciples, and the disciples gave to the people.
15:36. And he took the seven loaves and the fishes, and gave thanks, and brake [them], and gave to his disciples, and the disciples to the multitude.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:36: and gave thanks: Mat 26:26, Mat 26:27; Sa1 9:13; Luk 22:19, Luk 24:30; Joh 6:11; Act 27:35; Rom 14:6; Co1 10:31; Ti1 4:3, Ti1 4:4
John Gill
15:36 And he took the seven loaves and the fishes,.... Into his hands, and lifted them up, that it might be seen, and observed, that there were no other food than these, that so the miracle might appear in its true light:
and gave thanks; to God for the provision, though it was so small, in the name of the whole company, according to the usage of the Jewish nation; who, if there were ten thousand (r), one for the rest used to say,
"let us bless the Lord our God, the God of Israel, the God of hosts, that sitteth between the cherubim:
teaching us to do so likewise, and to be thankful for, and content with our portion, be it more or less:
and brake them; which also was the custom of the master of the family to do:
and gave to his disciples: as a fresh trial of their faith, to reprove their unbelief, to put them in mind of the former miracle, and that they might be witnesses of this, and, in order to distribute to the people, which they accordingly did:
and the disciples to the multitude; in doing which they obeyed their master's orders, though before they could not persuade themselves, that such a multitude of people could be filled with so small a quantity,
(r) Misn. Beracot, c. 7. sect. 3.
John Wesley
15:36 He gave thanks, or blessed the food - That is, he praised God for it, and prayed for a blessing upon it.
15:3715:37: Կերան ամենեքեան եւ յագեցա՛ն. եւ բարձին զնշխարս կոտորոցն՝ եւթն զամբիղ լի[292]։ [292] Ոմանք. Եւթն զամբիւղ լի։
37 Բոլորը կերան ու յագեցան. եւ եօթը լիքը զամբիւղ կտորտանքների մնացորդներ վերցրին
37 Կերան ամէնքը եւ կշտացան։ Եօթը զամբիւղ լեցուն՝ աւելցած կտորուանքներ վերցուցին։
Կերան ամենեքեան եւ յագեցան. եւ բարձին զնշխարս կոտորոցն եւթն զամբիղ լի:

15:37: Կերան ամենեքեան եւ յագեցա՛ն. եւ բարձին զնշխարս կոտորոցն՝ եւթն զամբիղ լի[292]։
[292] Ոմանք. Եւթն զամբիւղ լի։
37 Բոլորը կերան ու յագեցան. եւ եօթը լիքը զամբիւղ կտորտանքների մնացորդներ վերցրին
37 Կերան ամէնքը եւ կշտացան։ Եօթը զամբիւղ լեցուն՝ աւելցած կտորուանքներ վերցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
15:3737: И ели все и насытились; и набрали оставшихся кусков семь корзин полных,
15:37  καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ τὸ περισσεῦον τῶν κλασμάτων ἦραν, ἑπτὰ σπυρίδας πλήρεις.
15:37. καὶ (And) ἔφαγον (they-had-devoured," πάντες ( all ,"καὶ (and) ἐχορτάσθησαν, (they-were-victualaged-to,"καὶ (and) τὸ (to-the-one) περισσεῦον (to-abouting-of) τῶν (of-the-ones) κλασμάτων (of-breakings-to) ἦραν (they-lifted) ἑπτὰ (to-seven) σφυρίδας (to-coilings) πλήρεις . ( to-repleted )
15:37. et comederunt omnes et saturati sunt et quod superfuit de fragmentis tulerunt septem sportas plenasAnd they did all eat, and had their fill. And they took up seven baskets full, of what remained of the fragments.
37. And they did all eat, and were filled: and they took up that which remained over of the broken pieces, seven baskets full.
15:37. And they all ate and were satisfied. And, from what was left over of the fragments, they took up seven full baskets.
15:37. And they did all eat, and were filled: and they took up of the broken [meat] that was left seven baskets full.
And they did all eat, and were filled: and they took up of the broken [meat] that was left seven baskets full:

37: И ели все и насытились; и набрали оставшихся кусков семь корзин полных,
15:37  καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ τὸ περισσεῦον τῶν κλασμάτων ἦραν, ἑπτὰ σπυρίδας πλήρεις.
15:37. et comederunt omnes et saturati sunt et quod superfuit de fragmentis tulerunt septem sportas plenas
And they did all eat, and had their fill. And they took up seven baskets full, of what remained of the fragments.
15:37. And they all ate and were satisfied. And, from what was left over of the fragments, they took up seven full baskets.
15:37. And they did all eat, and were filled: and they took up of the broken [meat] that was left seven baskets full.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37 (Мк VIII:7, 8). Добавление к рассказу «благословив, Он велел раздать и их» (т. е. хлебы) встречается только у Марка. Параллель 37 стиха — Мк VIII:8, с некоторою разницею в выражениях. У Матфея добавлено (семь корзин) «полных», чего нет у Марка. Вместо «коробов», в которые собраны были куски после насыщения пяти тысяч, теперь говорится о «корзинах» (spurideV). Слово это, кроме Евангелий, употреблено еще только один раз в Новом Завете, Деян IX:25, где говорится, что Апостол Павел спущен был в корзине по стене в Дамаске. На этом основании предполагают, что это были большие корзины. Откуда они были взяты, совершенно неизвестно. Может быть, они были принесены людьми, ходившими за Христом, и первоначально наполнены провиантом. Число корзин, наполненных кусками от оставшихся хлебов, теперь соответствует числу преломленных и розданных народу хлебов.
Adam Clarke: Commentary on the Bible - 1831
15:37: They did all eat, and were filled - Εχορτασθησαν - they were satisfied. The husks of worldly pleasures may fill the man, but cannot satisfy the soul. A man may eat, and not be satisfied: it is the interest therefore of every follower of Christ to follow him till he be fed, and to feed on him till he be satisfied.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:37: all: Mat 15:33, Mat 14:20, Mat 14:21; Psa 107:9; Luk 1:53
seven: Mat 16:9, Mat 16:10; Mar 8:8, Mar 8:9, Mar 8:19-21
Geneva 1599
15:37 And they did all eat, and were filled: and they took up of the broken [meat] that was left seven (l) baskets full.
(l) A kind of container made with twigs.
John Gill
15:37 And they did all eat, and were filled,.... Every one had a share of the provision, and that to full satisfaction; no one was overlooked and neglected, and everyone had as much as he could eat:
and they took up of the broken meat that was left, seven baskets full. The disciples, after they had distributed to everyone his portion, went round, and collected the remaining fragments, and filled seven baskets therewith, according to the number of the loaves which were broken; and so had a full return for the loaves and fishes they spared on this occasion.
15:3815:38: Եւ որք կերանն՝ էին իբրեւ արք չո՛րք հազարք. թո՛ղ զկանայս եւ զմանկտի։
38 Եւ նրանք, որ կերան, մօտ չորս հազար հոգի էին՝ չհաշուած կանանց ու երեխաներին
38 Անոնք որ կերան՝ չորս հազար այր մարդիկ էին, կիներէն եւ տղաքներէն զատ։
Եւ որք կերանն` էին [50]իբրեւ արք չորք հազարք, թող զկանայս եւ զմանկտի:

15:38: Եւ որք կերանն՝ էին իբրեւ արք չո՛րք հազարք. թո՛ղ զկանայս եւ զմանկտի։
38 Եւ նրանք, որ կերան, մօտ չորս հազար հոգի էին՝ չհաշուած կանանց ու երեխաներին
38 Անոնք որ կերան՝ չորս հազար այր մարդիկ էին, կիներէն եւ տղաքներէն զատ։
zohrab-1805▾ eastern-1994▾ western am▾
15:3838: а евших было четыре тысячи человек, кроме женщин и детей.
15:38  οἱ δὲ ἐσθίοντες ἦσαν τετρακισχίλιοι ἄνδρες χωρὶς γυναικῶν καὶ παιδίων.
15:38. οἱ (The-ones) δὲ (moreover) ἐσθίοντες ( eat-belonging ) ἦσαν (they-were) τετρακισχίλιοι ( four-oft-thousand ) ἄνδρες (men) χωρὶς (of-spaced) γυναικῶν (of-women) καὶ (and) παιδίων. (of-childlets)
15:38. erant autem qui manducaverant quattuor milia hominum extra parvulos et mulieresAnd they that did eat, were four thousand men, beside children and women.
38. And they that did eat were four thousand men, beside women and children.
15:38. But those who ate were four thousand men, plus children and women.
15:38. And they that did eat were four thousand men, beside women and children.
And they that did eat were four thousand men, beside women and children:

38: а евших было четыре тысячи человек, кроме женщин и детей.
15:38  οἱ δὲ ἐσθίοντες ἦσαν τετρακισχίλιοι ἄνδρες χωρὶς γυναικῶν καὶ παιδίων.
15:38. erant autem qui manducaverant quattuor milia hominum extra parvulos et mulieres
And they that did eat, were four thousand men, beside children and women.
15:38. But those who ate were four thousand men, plus children and women.
15:38. And they that did eat were four thousand men, beside women and children.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38 (Мк VIII:9), Матфей и здесь добавляет «кроме женщин и детей», чего нет у Марка (см. прим. к XIV:21).
Adam Clarke: Commentary on the Bible - 1831
15:38: Four thousand - Let the poor learn from these miracles to trust in God for support. Whatever his ordinary providence denies, his miraculous power will supply.
John Gill
15:38 And they that did eat, were four thousand men,.... This number of men, as well as of the baskets of fragments, clearly shows this to be a distinct miracle from the former of this kind, recorded in Mt 14:15. There the number of men were five thousand, here four thousand; there the quantity of food was five loaves and two fishes, here seven loaves and a few fishes; there the number of the baskets of fragments was twelve, here seven; though the quantity might be as large; since the word here used for a basket is not the same as there, and designs one of a larger size:
besides women and children; who were not taken into the account, though they ate as well as the men, and whose number might be very large.
15:3915:39: Իբրեւ արձակեաց զժողովուրդսն՝ ել ՚ի նաւ՝ եւ եկն ՚ի սահմանս Մագդաղեայ[293]։[293] Ոմանք. Եւ գնաց ՚ի սահմանս Մա՛՛։
39 Երբ նա ժողովրդի բազմութիւնը արձակեց, նաւակ բարձրացաւ ու եկաւ Մագդաղիայի սահմանները:
39 Երբ ժողովուրդը արձակեց, նաւը մտաւ ու Մագդաղայի սահմանները գնաց։
Իբրեւ արձակեաց զժողովուրդսն, ել ի նաւ եւ եկն ի սահմանս Մագդաղեայ:

15:39: Իբրեւ արձակեաց զժողովուրդսն՝ ել ՚ի նաւ՝ եւ եկն ՚ի սահմանս Մագդաղեայ[293]։
[293] Ոմանք. Եւ գնաց ՚ի սահմանս Մա՛՛։
39 Երբ նա ժողովրդի բազմութիւնը արձակեց, նաւակ բարձրացաւ ու եկաւ Մագդաղիայի սահմանները:
39 Երբ ժողովուրդը արձակեց, նաւը մտաւ ու Մագդաղայի սահմանները գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
15:3939: И, отпустив народ, Он вошел в лодку и прибыл в пределы Магдалинские.
15:39  καὶ ἀπολύσας τοὺς ὄχλους ἐνέβη εἰς τὸ πλοῖον, καὶ ἦλθεν εἰς τὰ ὅρια μαγαδάν.
15:39. Καὶ (And) ἀπολύσας (having-loosed-off) τοὺς (to-the-ones) ὄχλους (to-crowds) ἐνέβη (it-had-stepped-in) εἰς (into) τὸ (to-the-one) πλοῖον, (to-a-floatlet,"καὶ (and) ἦλθεν (it-had-came) εἰς (into) τὰ (to-the-ones) ὅρια (to-boundlets) Μαγαδάν. (of-a-Magadan)
15:39. et dimissa turba ascendit in naviculam et venit in fines MagedanAnd having dismissed the multitude, he went up into a boat, and came into the coasts of Magedan.
39. And he sent away the multitudes, and entered into the boat, and came into the borders of Magadan.
15:39. And having dismissed the crowd, he climbed into a boat. And he went into the coastal region of Magadan.
15:39. And he sent away the multitude, and took ship, and came into the coasts of Magdala.
And he sent away the multitude, and took ship, and came into the coasts of Magdala:

39: И, отпустив народ, Он вошел в лодку и прибыл в пределы Магдалинские.
15:39  καὶ ἀπολύσας τοὺς ὄχλους ἐνέβη εἰς τὸ πλοῖον, καὶ ἦλθεν εἰς τὰ ὅρια μαγαδάν.
15:39. et dimissa turba ascendit in naviculam et venit in fines Magedan
And having dismissed the multitude, he went up into a boat, and came into the coasts of Magedan.
15:39. And having dismissed the crowd, he climbed into a boat. And he went into the coastal region of Magadan.
15:39. And he sent away the multitude, and took ship, and came into the coasts of Magdala.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39 (Мк VIII:9, 10). Вместо «в пределы (ta opia) Магдалинские» (русск. перев.) у Марка «в пределы (ta merh) Далмануфские». Августин не сомневается, что это — одно и то же место, только имеющее другое название. Потому что в многочисленных кодексах и у Марка также пишется «Магедан». Но в таком случае, почему же одно и то же место означено разными названиями? Прежде всего заметим, что правильное чтение у Матфея не Магдала, а Магадан. Так в Син. BD, древних латинских, Сиросин. Кьюрт. Слово Магадан или Магедан считают тождественным с Магдалой (соврем. Медждель). Магдала значит «башня». Так называлось местечко на западном берегу Галилейского озера, может быть упоминаемое в Нав XIX:38. Оно было родиной Марии Магдалины. Почему оно называлось еще Магаданом, неизвестно. О самом Магадане, если он не был тождествен с Магдалой, ничего неизвестно. Большинство путешественников полагало, что Магдала находилась верстах в пяти к северу от Тивериады, где теперь селение Меджделль. В настоящее время это маленькое селение. В нем до полдюжины домов, без окон, с плоскими крышами. Здесь царят теперь лень и нищета. Дети бегают по улицам полуобнаженными. Далмануфа, упомянутая у Марка, находилась, по-видимому, где-нибудь поблизости от Магдалы. Если так, то в показаниях евангелистов нет противоречия. Один место, куда прибыл Христос со Своими учениками на лодке, называет Магаданом (Магдалой), другой указывает на местечко поблизости от него.
Adam Clarke: Commentary on the Bible - 1831
15:39: He sent away the multitude - But not before he had instructed their souls, and fed and healed their bodies.
The coasts of Magdala - In the parallel place, Mar 8:10, this place is called Dalmanutha. Either Magdala was formed by a transposition of letters from Dalman, to which the Syriac termination atha had been added, or the one of these names refers to the country, and the other to a town in that neighborhood. Jesus went into the country, and proceeded till he came to the chief town or village in that district. Whitby says, "Magdala was a city and territory beyond Jordan, on the banks of Gadara. It readied to the bridge above Jordan, which joined it to the other side of Galilee, and contained within its precincts Dalmanutha." The MSS. and VV. read the name variously - Magada, Madega, Magdala; and the Syriac has Magdu. In Mark, Dalmanutha is read by many MSS. Melagada, Madegada, Magada, Magidan, and Magedam. Magdala, variously pronounced, seems to have been the place or country; Dalmanutha, the chief town or capital.
In this chapter a number of interesting and instructive particulars are contained.
1. We see the extreme superstition, envy, and incurable ill nature of the Jews. While totally lost to a proper sense of the spirituality of God's law, they are ceremonious in the extreme. They will not eat without washing their hands, because this would be a transgression of one of the traditions of their elders; but they can harbour the worst temper and passions, and thus break the law of God! The word of man weighs more with them than the testimony of Jehovah; and yet they pretend the highest respect for their God and sacred things, and will let their parents perish for lack of the necessaries of life, that they may have goods to vow to the service of the sanctuary! Pride and envy blind the hearts of men, and cause them often to act not only the most wicked, but the most ridiculous, parts. He who takes the book of God for the rule of his faith and practice can never go astray: but to the mazes and perplexities produced by the traditions of elders, human creeds, and confessions of faith, there is no end. These evils existed in the Christian as well as in the Jewish Church; but the Reformation, thank God! has liberated us from this endless system of uncertainty and absurdity, and the Sun of righteousness shines now unclouded! The plantation, which God did not plant, in the course of his judgments, he has now swept nearly away from the face of the earth! Babylon is fallen!
2. We wonder at the dulness of the disciples, when we find that they did not fully understand our Lord's meaning, in the very obvious parable about the blind leading the blind. But should we not be equally struck with their prying, inquisitive temper? They did not understand, but they could not rest till they did. They knew that their Lord could say nothing that had not the most important meaning in it: this meaning, in the preceding parable, they had not apprehended, and therefore they wished to have it farther explained by himself. Do we imitate their docility and eagerness to comprehend the truth of God? Christ presses every occurrence into a means of instruction. The dulness of the disciples in the present case, has been the means of affording us the fullest instruction on a point of the utmost importance - the state of a sinful heart, and how the thoughts and passions conceived in it defile and pollute it; and how necessary it is to have the fountain purified, that it may cease to send forth those streams of death.
3. The case of the Canaanitish woman is, in itself, a thousand sermons. Her faith - her prayers - her perseverance - her success - the honor she received from her Lord, etc., etc. How instructively - how powerfully do these speak and plead! What a profusion of light does this single case throw upon the manner in which Christ sometimes exercises the faith and patience of his followers! They that seek shall find, is the great lesson inculcated in this short history: God is ever the same. Reader, follow on after God - cry, pray, plead - all in Him is for thee! - Thou canst not perish, if thou continuest to believe and pray. The Lord will help Thee.
Albert Barnes: Notes on the Bible - 1834
15:39
Coasts of Magdala - Mark says, "The parts of Dalmanutha." Magdala was probably the same place which was formerly called Migdol, Jos 19:38. It is now called Mejdel, and is situated a few miles north of the city of Tiberias, in the land of Gennesaret, on the western side of the Sea of Tiberias, and directly east of Cana of Galilee. "It is a wretched hamlet of a dozen low huts huddled into one, and the whole ready to tumble into a dismal heap of black basaltic rubbish." - The Land and the Book (Thomson), vol. ii. p. 108. This was the birthplace of Mary Magdalene, out of whom the Saviour cast seven devils, Mar 16:9. Dalmanutha was probably a small village near to Magdala, of which no remains have been discovered. There is no contradiction in the statements of the two evangelists here, for they do not say that Jesus went to either of these towns, but only to the coasts or parts where they were situated.
Remarks On Matthew 15
We learn from this chapter:
1. That people are often far more attached to traditions and the commandments of human beings than to the Law of God, Mat 15:1-6.
2. That people are strongly disposed to explain away the law of God, if possible. It is too strict for them, and too spiritual. They dare not often attack it directly, but they will explain it and dilute it so as to make it mean nothing. Wicked people do not love God's law, Mat 15:4-6.
3. People are prone to introduce foolish rites into religion. They do not love what God has commanded, and they attempt to compensate for not loving his doctrines by being great sticklers for their own, Mat 15:2; Mar 7:3-4.
4. All addition to the law of God is evil, Mat 15:3. All ceremonies in religion which are not authorized by the New Testament are wrong. Man has no right to ordain rites to bind the conscience where God has commanded none, Col 2:23. People come the nearest to that which is right when they live nearest to just what God has commanded in the Bible.
5. Hypocrites should be unmasked and detected, Mat 15:7. He does a great service to people who detects their hypocrisy. That close and faithful preaching which lays open the heart, and shows people what they are, is that which comes nearest to the example of Christ. It may pain them, but the wounds of a friend are faithful Pro 27:6; and we should honor and love the man that, by the grace of God, can show us our own hearts. We always honor most the physician of the body that is most skilled in detecting and curing disease, and so should we the physician of the soul.
6. We should be exceedingly cautious in avoiding formality in worship, Mat 15:8-9. It is hypocrisy. God requires the heart. To render to him only the service of the lips is to mock him. Nothing can be acceptable but true piety, genuine love, and hearty obedience; nothing more hateful than an appearance of worshipping God, while the heart is in sin and the world.
7. The duty of honoring parents, Mat 15:4-6. Nothing can explain away this duty. It is binding on all. Parents should be obeyed, loved, respected. God requires it and we cannot be free from the duty. Under age, a child is bound always to obey a parent where the parent does not command anything contrary to the Bible; but when the parent commands anything contrary to the Bible, the child is not bound to obey, Act 5:29. After the child is of age, he is to respect, love, and honor the parent; and, if poor and needy, to provide for his wants until he dies. It is certainly proper that we should do all that we can to comfort those in old age who did so much for us in childhood. A child can never repay a parent for his kindness to him.
8. We are not at liberty to give to anything else not even to religious uses - what is necessary to render our parents comfortable, Mat 15:4-6. They have the first claim on us. And though it is our duty to do much in the cause of benevolence, yet our first duty should be to see that our parents do not suffer.
9. People easily take offence when they are faithfully reproved, and especially when their hypocrisy is exposed; and especially if this exposure is about some small matter on which they have greatly set their hearts some ceremony in worship or some foolish rite, Mat 15:12.
10. Every false doctrine is to be opposed and should be rooted up, Mat 15:13. It is to be opposed by arguments and candid investigation, and not by abuse and misrepresentation. Christ never misrepresented any man's doctrine. He always stated it just as it was - just as they held it; and then, by argument and the word of God, he showed it was wrong. This is the proper way to manage all controversies.
11. It is of great importance to search the heart, Mat 15:19-20. It is a fountain of evil. It is the source of all crime. External conduct is comparatively of little importance. In the sight of God, the heart is of more importance; and if that were pure, all would be well.
12. The doctrine of man's depravity is true, Mat 15:19. If the heart produces those things which are specified by the Saviour it cannot be pure. And yet who is there from whose heart, at some time, these things have not proceeded? Alas, the world is full of instances that prove that the human heart may produce all these things.
13. In our distress, and the distress of our children and friends, we should go to Jesus. We should, indeed, use all proper means to restore our friends when they are sick; but we should feel that God only can grant returning health and life, Mat 15:22.
14. We should not be discouraged that our prayers are not immediately answered. God knows the proper time to answer them, and it may be of great importance to us that the answer should be deferred, Mat 15:23.
15. We should still persevere, Mat 15:24-27. We should not be discouraged. We should not be disheartened even by the appearance of neglect or unkind treatment.
16. Our prayers will be answered if we persevere, Mat 15:28. They that seek shall find. In due time - in the best and most proper time - a gracious God will lend an ear to our request, and grant the thing we need.
17. We should come with humility and faith, Mat 15:27. We can never think too little of ourselves, or too much of the mercy and faithfulness of Christ. Prayers of humility and faith only are answered.
18. Christ will take care of his poor and needy followers. We may be assured that he has power to give us all we need, and that in times of necessity he will supply our wants, Mat 15:32-38.
19. The great number of poor in the world is no reason why he should not supply them, Mat 15:38. He daily supplies the wants of nine hundred millions of human beings, besides countless numbers of the beasts of the field, of the fowls of heaven, and the fishes of the sea. It is a small thing to supply the needs of the few poor people on the earth, and He who feeds the world will take care of us in the time of need.
20. We should be grateful to God for our daily food. We should render to him proper thanksgiving, Mat 15:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:39: he sent: Mat 14:22; Mar 8:10
John Gill
15:39 And he sent away the multitude,.... Dismissing them, either with a prayer for them, or with a suitable word of exhortation, to be thankful for the mercies, both spiritual and temporal, they had received, and behave agreeably in their lives and conversations:
and took ship; being near the sea side, the sea of Galilee,
and came into the coasts of Magdala: not far from Tiberias; for often mention is made of Magdala in the Talmud (s), along with Tiberias, and Chammath, another place in the same neighbourhood; and was famous for some Rabbins, as R. Joden and R. Isaac (t), who are said to be "of Magdala". Thus the Syriac version reads it Magedo, and the Vulgate Latin Magedan; and Beza says, in one Greek exemplar it is read Magadan; and some have thought it to be the same with Megiddo, where Josiah was slain by Pharaohnecho, and which Herodotus calls Magdolos (u). The Evangelist Mark says, that he came into the parts of Dalmanutha, which was a place within the coasts of Magdala. This was not the place, but another of the same name near Jerusalem, from whence Mary Magdalene may be thought to have her name. The Ethiopic version renders it, "they went into a ship, and departed into the mountains of Magdala"; that is, Christ, and his disciples.
(s) T. Hieros. Sheviith, fol. 38. 4. Maaserot, fol. 50. 3. Erubin, fol. 21. 4. (t) T. Hieros. Taanith, fol. 64. 3. T. Bab. Yoma, fol. 81. 2. & Nidda, fol. 33. 1. Bereshit Rabba, fol. 4. 4. (u) I. 2. c. 159.