Մատթէոս / Matthew - 20 |

Text:
< PreviousՄատթէոս - 20 Matthew - 20Next >


tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have four things in this chapter. I. The parable of the labourers in the vineyard, ver. 1-16. II. A prediction of Christ's approaching sufferings, ver. 17-19. III. The petition of two of the disciples, by their mother, reproved, ver. 20-28. IV. The petition of the two blind men granted, and their eyes opened, ver. 29-34.
Adam Clarke: Commentary on the Bible - 1831
The similitude of the householder hiring laborers into his vineyard, to show that the Gentiles should be preferred to the Jews, according to what was hinted at the close of the last chapter, vv. 1-16. On the way going up to Jerusalem he predicts his sufferings and death, Mat 20:17-19. The mother of Zebedee's children requests dignities for her sons, Mat 20:20, Mat 20:21. Christ, by his answer, shows that sufferings, not worldly honors, are to be the lot of his most faithful followers, and that seats in glory can be given only to those who are prepared for them, Mat 20:22, Mat 20:23. From this our Lord takes occasion to teach the necessity of humility, and to show that those who wished to be chief must be servants of all, Mat 20:24-28. On his coming to Jericho, he restores sight to two blind men, who, being restored, follow him, Mat 20:29-34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 20:1, Christ, by the similitude of the labourers in the vineyard, shows that God is debtor unto no man; Mat 20:17, foretells his passion; Mat 20:20, by answering the mother of Zebedee's children, teaches his disciples to be lowly; Mat 20:29, and gives two blind men their sight.
20:120:1: Քանզի նմա՛ն է արքայութիւն երկնից ա՛ռն տանուտեառն, որ ե՛լ ընդ առաւօտս ՚ի վարձո՛ւ ունել մշակս յայգի իւր։
1 «Երկնքի արքայութիւնը նման է մի տանուտէրի, որ առաւօտեան ելաւ իր այգու համար մշակներ վարձելու
20 «Երկնքի թագաւորութիւնը տանտէրի մը նման է, որ առտուն կանուխ ելաւ՝ իր այգիին համար բանուորներ բռնելու։
Քանզի նման է արքայութիւն երկնից առն տանուտեառն, որ ել ընդ առաւօտս ի վարձու ունել մշակս յայգի իւր:

20:1: Քանզի նմա՛ն է արքայութիւն երկնից ա՛ռն տանուտեառն, որ ե՛լ ընդ առաւօտս ՚ի վարձո՛ւ ունել մշակս յայգի իւր։
1 «Երկնքի արքայութիւնը նման է մի տանուտէրի, որ առաւօտեան ելաւ իր այգու համար մշակներ վարձելու
20 «Երկնքի թագաւորութիւնը տանտէրի մը նման է, որ առտուն կանուխ ելաւ՝ իր այգիին համար բանուորներ բռնելու։
zohrab-1805▾ eastern-1994▾ western am▾
20:11. Ибо Царство Небесное подобно хозяину дома, который вышел рано поутру нанять работников в виноградник свой
20:1  ὁμοία γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐξῆλθεν ἅμα πρωῒ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ·
20:1. Ὁμοία (Along-belonged) γάρ (therefore) ἐστιν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν (of-skies) ἀνθρώπῳ (unto-a-mankind) οἰκοδεσπότῃ (unto-a-house-master) ὅστις (which-a-one) ἐξῆλθεν (it-had-came-out) ἅμα (along) πρωὶ (unto-early) μισθώσασθαι ( to-have-en-payed ) ἐργάτας (to-workers) εἰς (into) τὸν (to-the-one) ἀμπελῶνα (to-a-vining) αὐτοῦ: (of-it)
20:1. simile est enim regnum caelorum homini patri familias qui exiit primo mane conducere operarios in vineam suamThe kingdom of heaven is like to an householder, who went out early in the morning to hire labourers into his vineyard.
1. For the kingdom of heaven is like unto a man that is a householder, which went out early in the morning to hire labourers into his vineyard.
20:1. “The kingdom of heaven is like the father of a family who went out in early morning to lead workers into his vineyard.
20:1. For the kingdom of heaven is like unto a man [that is] an householder, which went out early in the morning to hire labourers into his vineyard.
For the kingdom of heaven is like unto a man [that is] an householder, which went out early in the morning to hire labourers into his vineyard:

1. Ибо Царство Небесное подобно хозяину дома, который вышел рано поутру нанять работников в виноградник свой
20:1  ὁμοία γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐξῆλθεν ἅμα πρωῒ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ·
20:1. simile est enim regnum caelorum homini patri familias qui exiit primo mane conducere operarios in vineam suam
The kingdom of heaven is like to an householder, who went out early in the morning to hire labourers into his vineyard.
20:1. “The kingdom of heaven is like the father of a family who went out in early morning to lead workers into his vineyard.
20:1. For the kingdom of heaven is like unto a man [that is] an householder, which went out early in the morning to hire labourers into his vineyard.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 Наречие gar (ибо) поставляет дальнейшую притчу Спасителя в ближайшую связь с предыдущею Его речью, т. е. с XIX:30. Но так как этот последний стих связан с 29 той же главы частицею de, и так как связь (выраженную через kai, de, tote) можно проследить не только до 27 стиха XIX главы, но даже до 16 стиха той же главы (хотя в 16-26 она и не везде выражена указанными наречиями и частицами), то ясно, что рассказ евангелиста в XIX:16 — XX:16 представляет из себя нечто цельное, связное и потому должен быть рассматриваем в таком именно виде. Вопрос Петра (ст. 27), по внутреннему содержанию, имеет очевидное отношение к рассказу о богатом юноше и внешнее соединяется с рассказом наречием «тогда» 27 стиха. Ход мыслей таков: богатый юноша отказался следовать за Христом, потому что не хотел оставить своих земных приобретений. Петр по этому поводу говорит Иисусу Христу, что ученики оставили все, испрашивает: «что же будет нам?» В ответ на этот вопрос Иисус Христос указывает, какую ученики получат награду, и не только они, но и «всякий, кто оставит домы» и проч. (ст. 29). Апостолы будут «судить двенадцать колен израилевых» (28), и, кроме того, все последовавшие за Христом, получат «во сто крат и наследуют жизнь вечную» (29). Частица «же» (de) в 30 стихе выражает противоположение мысли, высказанной в 29. Из слов 29 стиха не следует, что всем награда будет одинакова. Напротив, (de — ст. 30), многие первые будут последними, и последние первыми. Эта мысль доказывается (gar XX:1) дальнейшей притчей, которая, судя по ходу мыслей, должна, во-первых, разъяснить, кто именно разумеется под первыми и последними, и, во-вторых, почему в отношениях Царства Небесного должен господствовать порядок, совершенно непохожий на тот, какой существует в земных отношениях. Под виноградником следует разуметь Царство Небесное, а под хозяином виноградника — Бога. Ориген под виноградником разумел церковь Божию, а рынок и места вне виноградника (ta exw tou ampelwnoV) есть то, что вне церкви (ta exw thV EkklhsiaV). Златоуст разумел под виноградником «поведения и заповеди Божии».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. 2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw others standing idle in the marketplace, 4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. 5 Again he went out about the sixth and ninth hour, and did likewise. 6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? 7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. 8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. 9 And when they came that were hired about the eleventh hour, they received every man a penny. 10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny. 11 And when they had received it, they murmured against the goodman of the house, 12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? 14 Take that thine is, and go thy way: I will give unto this last, even as unto thee. 15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 16 So the last shall be first, and the first last: for many be called, but few chosen.

This parable of the labourers in the vineyard is intended,

I. To represent to us the kingdom of heaven (v. 1), that is, the way and method of the gospel dispensation. The laws of that kingdom are not wrapt up in parables, but plainly set down, as in the sermon upon the mount; but the mysteries of that kingdom are delivered in parables, in sacraments, as here and ch. xiii. The duties of Christianity are more necessary to be known than the notions of it; and yet the notions of it are more necessary to be illustrated than the duties of it; which is that which parables are designed for.

II. In particular, to represent to us that concerning the kingdom of heaven, which he had said in the close of the foregoing chapter, that many that are first shall be last, and the last, first; with which this parable is connected; that truth, having in it a seeming contradiction, needed further explication.

Nothing was more a mystery in the gospel dispensation than the rejection of the Jews and the calling in of the Gentiles; so the apostle speaks of it (Eph. iii. 3-6); that the Gentiles should be fellow-heirs: nor was any thing more provoking to the Jews than the intimation of it. Now this seems to be the principal scope of this parable, to show that the Jews should be first called into the vineyard, and many of them should come at the call; but, at length, the gospel should be preached to the Gentiles, and they should receive it, and be admitted to equal privileges and advantages with the Jews; should be fellow-citizens with the saints, which the Jews, even those of them that believed, would be very much disgusted at, but without reason.

But the parable may be applied more generally, and shows us, 1. That God is debtor to no man; a great truth, which the contents in our Bible give as the scope of this parable. 2. That many who begin last, and promise little in religion, sometimes, by the blessing of God, arrive at greater attainments in knowledge, grace, and usefulness, than others whose entrance was more early, and who promised fairer. Though Cushi gets the start of Ahimaaz, yet Ahimaaz, choosing the way of the plain, outruns Cushi. John is swifter of foot, and comes first to the sepulchre: but Peter has more courage, and goes first into it. Thus many that are last shall be first. Some make it a caution to the disciples, who had boasted of their timely and zealous embracing of Christ; they had left all, to follow him; but let them look to it, that they keep up their zeal; let them press forward and persevere; else their good beginnings will avail them little; they that seemed to be first, would be last. Sometimes those that are converted later in their lives, outstrip those that are converted earlier. Paul was as one born out of due time, yet came not behind the chiefest of the apostles, and outdid those that were in Christ before him. Something of affinity there is between this parable and that of the prodigal son, where he that returned from his wandering, was as dear to his father as he was, that never went astray; first and last alike. 3. That the recompence of reward will be given to the saints, not according to the time of their conversion, but according to the preparations for it by grace in this world; not according to the seniority (Gen. xliii. 33), but according to the measure of the stature of the fulness of Christ. Christ had promised the apostles, who followed him in the regeneration, at the beginning of the gospel dispensation, great glory (ch. xix. 28); but he now tells them that those who are in like manner faithful to him, even in the latter end of the world, shall have the same reward, shall sit with Christ on his throne, as well as the apostles, Rev. ii. 26-iii. 21. Sufferers for Christ in the latter days, shall have the same reward with the martyrs and confessors of the primitive times, though they are more celebrated; and faithful ministers now, the same with the first fathers.

We have two things in the parable; the agreement with the labourers, and the account with them.

(1.) Here is the agreement made with the labourers (v. 1-7); and here it will be asked, as usual,

[1.] Who hires them? A man that is a householder. God is the great Householder, whose we are, and whom we serve; as a householder, he has work that he will have to be done, and servants that he will have to be doing; he has a great family in heaven and earth, which is named from Jesus Christ (Eph. iii. 15), which he is Owner and Ruler of. God hires labourers, not because he needs them or their services (for, if we be righteous, what do we unto him?), but as some charitable generous householders keep poor men to work, in kindness to them, to save them from idleness and poverty, and pay them for working for themselves.

[2.] Whence they are hired? Out of the market-place, where, till they are hired into God's service, they stand idle (v. 3), all the day idle (v. 6). Note, First, The soul of man stands ready to be hired into some service or other; it was (as all the creatures were) created to work, and is either a servant to iniquity, or a servant to righteousness, Rom. vi. 19. The devil, by his temptations, is hiring labourers into his field, to feed swine. God, by his gospel, is hiring labourers into his vineyard, to dress it, and keep it, paradise-work. We are put to our choice; for hired we must be (Josh. xxiv. 15); Choose ye this day whom ye will serve. Secondly, Till we are hired into the service of God, we are standing all the day idle; a sinful state, though a state of drudgery to Satan, may really be called a state of idleness; sinners are doing nothing, nothing to the purpose, nothing of the great work they were sent into the world about, nothing that will pass well in the account. Thirdly, The gospel call is given to those that stand idle in the market-place. The market-place is a place of concourse, and there Wisdom cries (Prov. i. 20, 21); it is a place of sport, there the children are playing (ch. xi. 16); and the gospel calls us from vanity to seriousness; it is a place of business, of noise and hurry; and from that we are called to retire. "Come, come from this market-place."

[3.] What are they hired to do? To labour in his vineyard. Note, First, The church is God's vineyard; it is of his planting, watering, and fencing; and the fruits of it must be to his honour and praise. Secondly, We are all called upon to be labourers in this vineyard. The work of religion is vineyard-work, pruning, dressing, digging, watering, fencing, weeding. We have each of us our own vineyard to keep, our own soul; and it is God's and to be kept and dressed for him. In this work we must not be slothful, not loiterers, but labourers, working, and working out our own salvation. Work for God will not admit of trifling. A man may go idle to hell; but he that will go to heaven, must be busy.

[4.] What shall be their wages? He promises, First, A penny, v. 2. The Roman penny was, in our money, of the value of a sevenpence half-penny, a day's wages for a day's work, and the wages sufficient for a day's maintenance. This doth not prove that the reward of our obedience to God is of works, or of debt (no, it is of grace, free grace, Rom. iv. 4), or that there is any proportion between our services and heaven's glories; no, when we have done all, we are unprofitable servants; but it is to signify that there is a reward set before us, and a sufficient one. Secondly, Whatsoever is right, v. 4-7. Note, God will be sure not to be behind-hand with any for the service they do him: never any lost by working for God. The crown set before us is a crown of righteousness, which the righteous Judge shall give.

[5.] For what term are they hired? For a day. It is but a day's work that is here done. The time of life is the day, in which we must work the works of him that sent us into the world. It is a short time; the reward is for eternity, the work is but for a day; man is said to accomplish, as a hireling, his day, Job xiv. 6. This should quicken us to expedition and diligence in our work, that we have but a little time to work in, and the night is hastening on, when no man can work; and if our great work be undone when our day is done, we are undone for ever. It should also encourage us in reference to the hardships and difficulties of our work, that it is but for a day; the approaching shadow, which the servant earnestly desireth, will bring with it both rest, and the reward of our work, Job vii. 2. Hold out, faith, and patience, yet a little while.

[6.] Notice is taken of the several hours of the day, at which the labourers were hired. The apostles were sent forth at the first and third hour of the gospel day; they had a first and a second mission, while Christ was on earth, and their business was to call in the Jews; after Christ's ascension, about the sixth and ninth hour, they went out again on the same errand, preaching the gospel to the Jews only, to them in Judea first, and afterward to them of the dispersion; but, at length, as it were about the eleventh hour, they called the Gentiles to the same work and privilege with the Jews, and told them that in Christ Jesus there should be no difference made between Jew and Greek.

But this may be, and commonly is, applied to the several ages of life, in which souls are converted to Christ. The common call is promiscuous, to come and work in the vineyard; but the effectual call is particular, and it is then effectual when we come at the call.

First, Some are effectually called, and begin to work in the vineyard when they are very young; are sent in early in the morning, whose tender years are seasoned with grace, and the remembrance of their Creator. John the Baptist was sanctified from the womb, and therefore great (Luke i. 15); Timothy from a child (2 Tim. iii. 15); Obadiah feared the Lord from his youth. Those that have such a journey to go, had need set out betimes, the sooner the better.

Secondly, Others are savingly wrought upon in middle age; Go work in the vineyard, at the third, sixth, or ninth hour. The power of divine grace is magnified in the conversion of some, when they are in the midst of their pleasures and worldly pursuits, as Paul. God has work for all ages; no time amiss to turn to God; none can say, "It is all in good time;" for, whatever hour of the day it is with us, the time past of our life may suffice that we have served sin; Go ye also into the vineyard. God turns away none that are willing to be hired, for yet there is room.

Thirdly, Others are hired into the vineyard in old age, at the eleventh hour, when the day of life is far spent, and there is but one hour of the twelve remaining. None are hired at the twelfth hour; when life is done, opportunity is done; but "while there is life, there is hope." 1. There is hope for old sinners; for if, in sincerity, they turn to God, they shall doubtless be accepted; true repentance is never too late. And, 2. There is hope of old sinners, that they may be brought to true repentance; nothing is too hard for Almighty grace to do, it can change the Ethiopian's skin, and the leopard's spots; can set those to work, who have contracted a habit of idleness. Nicodemus may be born again when he is old, and the old man may be put off, which is corrupt.

Yet let none, upon this presumption, put off their repentance till they are old. These were sent into the vineyard, it is true, at the eleventh hour; but nobody had hired them, or offered to hire them, before. The Gentiles came in at the eleventh hour, but it was because the gospel had not been before preached to them. Those that have had gospel offers made them at the third, or sixth hour, and have resisted and refused them, will not have that to say for themselves at the eleventh hour, that these had; No man has hired us; nor can they be sure that any man will hire them at the ninth or eleventh hour; and therefore not to discourage any, but to awaken all, be it remembered, that now is the accepted time; if we will hear his voice, it must be to-day.

(2.) Here is the account with the labourers. Observe,

[1.] When the account was taken; when the evening was come, then, as usual, the day-labourers were called and paid. Note, Evening time is the reckoning time; the particular account must be given up in the evening of our life; for after death cometh the judgment. Faithful labourers shall receive their reward when they die; it is deferred till then, that they may wait with patience for it, but no longer; for God will observe his own rule, The hire of the labourers shall not abide with thee all night, until the morning. See Deut. xxiv. 15. When Paul, that faithful labourer, departs, he is with Christ presently. The payment shall not be wholly deferred till the morning of the resurrection; but then, in the evening of the world, will be the general account, when every one shall receive according to the things done in the body. When time ends, and with it the world of work and opportunity, then the state of retribution commences; then call the labourers, and give them their hire. Ministers call them into the vineyard, to do their work; death calls them out of the vineyard, to receive their penny: and those to whom the call into the vineyard is effectual, the call out of it will be joyful. Observe, They did not come for their pay till they were called; we must with patience wait God's time for our rest and recompence; go by our master's clock. The last trumpet, at the great day, shall call the labourers, 1 Thess. iv. 16. Then shalt thou call, saith the good and faithful servant, and I will answer. In calling the labourers, they must begin from the last, and so to the first. Let not those that come in at the eleventh hour, be put behind the rest, but, lest they should be discouraged, call them first. At the great day, though the dead in Christ shall rise first, yet they which are alive and remain, on whom the ends of the world (the eleventh hour of its day) comes, shall be caught up together with them in the clouds; no preference shall be given to seniority, but every man shall stand in his own lot at the end of the days.

[2.] What the account was; and in that observe,

First, The general pay (v. 9, 10); They received every man a penny. Note, All that by patient continuance in well-doing, seek for glory, honour, and immortality, shall undoubtedly obtain eternal life (Rom. ii. 7), not as wages for the value of their work, but as the gift of God. Though there be degrees of glory in heaven, yet it will be to all a complete happiness. They that come from the east and west, and so come in late, that are picked up out of the highways and the hedges, shall sit down with Abraham, Isaac, and Jacob, at the same feast, ch. vii. 11. In heaven, every vessel will be full, brimful, though every vessel is not alike large and capacious. In the distribution of future joys, as it was in the gathering of the manna, he that shall gather much, will have nothing over, and he that shall gather little, will have no lack, Exod. xvi. 18. Those whom Christ fed miraculously, though of different sizes, men, women, and children, did all eat, and were filled.

The giving of a whole day's wages to those that had not done the tenth part of a day's work, is designed to show that God distributes his rewards by grace and sovereignty, and not of debt. The best of the labourers, and those that begin soonest, having so many empty spaces in their time, and their works not being filled up before God, may truly be said to labour in the vineyard scarcely one hour of their twelve; but because we are under grace, and not under the law, even such defective services, done in sincerity, shall not only be accepted, but by free grace richly rewarded. Compare Luke xvii. 7, 8, with Luke xii. 37.

Secondly, The particular pleading with those that were offended with this distribution in gavel-kind. The circumstances of this serve to adorn the parable; but the general scope is plain, that the last shall be first. We have here,

1. The offence taken (v. 11, 12); They murmured at the good man of the house; not that there is, or can be, any discontent or murmuring in heaven, for that is both guilt and grief, and in heaven there is neither; but there may be, and often are, discontent and murmuring concerning heaven and heavenly things, while they are in prospect and promise in this world. This signifies the jealousy which the Jews were provoked to by the admission of the Gentiles into the kingdom of heaven. As the elder brother, in the parable of the prodigal, repined at the reception of his younger brother, and complained of his father's generosity to him; so these labourers quarrelled with their master, and found fault, not because they had not enough, so much as because others were made equal with them. They boast, as the prodigal's elder brother did, of their good services; We have borne the burthen and heat of the day; that was the most they could make of it. Sinners are said to labour in the very fire (Hab. ii. 13), whereas God's servants, at the worst, do but labour in the sun; not in the heat of the iron furnace, but only in the heat of the day. Now these last have worked but one hour, and that too in the cool of the day; and yet thou hast made them equal with us. The Gentiles, who are newly called in, have as much of the privileges of the kingdom of the Messiah as the Jews have, who have so long been labouring in the vineyard of the Old-Testament church, under the yoke of the ceremonial law, in expectation of that kingdom. Note, There is a great proneness in us to think that we have too little, and other too much, of the tokens of God's favour; and that we do too much, and others too little, in the work of God. Very apt we all are to undervalue the deserts of others, and to overvalue our own. Perhaps, Christ here gives an intimation to Peter, not to boast too much, as he seemed to do, of his having left all to follow Christ; as if, because he and the rest of them had borne the burthen and heat of the day thus, they must have a heaven by themselves. It is hard for those that do or suffer more than ordinary for God, not to be elevated too much with the thought of it, and to expect to merit by it. Blessed Paul guarded against this, when, though the chief of the apostles, he owned himself to be nothing, to be less than the least of all saints.

2. The offence removed. Three things the master of the house urges, in answer to this ill-natured surmise.

(1.) That the complainant had no reason at all to say he had any wrong done to him, v. 13, 14. Here he asserts his own justice; Friend, I do thee no wrong. He calls him friend, for in reasoning with others we should use soft words and hard arguments; if our inferiors are peevish and provoking, yet we should not thereby be put into a passion, but speak calmly to them. [1.] It is incontestably true, that God can do no wrong. This is the prerogative of the King of kings. Is there unrighteousness with God? The apostle startles at the thought of it; God forbid! Rom. iii. 5, 6. His word should silence all our murmurings, that, whatever God does to us, or withholds from us, he does us no wrong. [2.] If God gives that grace to others, which he denies to us, it is kindness to them, but no injustice to us; and bounty to another, while it is no injustice to us, we ought not to find fault with. Because it is free grace, that is given to those that have it, boasting is for ever excluded; and because it is free grace, that is withheld from those that have it not, murmuring is for ever excluded. Thus shall every mouth be stopped, and all flesh be silent before God.

To convince the murmurer that he did no wrong, he refers him to the bargain: "Didst not thou agree with me for a penny? And if thou hast what thou didst agree for, thou hast no reason to cry out of wrong; thou shalt have what we agreed for." Though God is a debtor to none, yet he is graciously pleased to make himself a debtor by his own promise, for the benefit of which, through Christ, believers agree with him, and he will stand to his part of the agreement. Note, It is good for us often to consider what it was that we agreed with God for. First, Carnal worldlings agree with God for their penny in this world; they choose their portion in this life (Ps. xvii. 14); in these things they are willing to have their reward (ch. vi. 2, 5), their consolation (Luke vi. 24), their good things (Luke xvi. 25); and with these they shall be put off, shall be cut off from spiritual and eternal blessings; and herein God does them no wrong; they have what they chose, the penny they agreed for; so shall their doom be, themselves have decided it; it is conclusive against them. Secondly, Obedient believers agree with God for their penny in the other world, and they must remember that they have so agreed. Didst not thou agree to take God's word for it? Thou didst; and wilt thou go and agree with the world? Didst not thou agree to take up with heaven as thy portion, thy all, and to take up with nothing short of it? And wilt thou seek for a happiness in the creature, or think from thence to make up the deficiencies of thy happiness in God?

He therefore, 1. Ties him to his bargain (v. 14); Take that thine is, and go thy way. If we understand it of that which is ours by debt or absolute propriety, it would be a dreadful word; we are all undone, if we be put off with that only which we can call our own. The highest creature must go away into nothing, if he must go away with that only which is his own: but if we understand it of that which is ours by gift, the free gift of God, it teaches us to be content with such things as we have. Instead of repining that we have no more, let us take what we have, and be thankful. If God be better in any respect to others than to us, yet we have no reason to complain while he is so much better to us than we deserve, in giving us our penny, though we are unprofitable servants. 2. He tells him that those he envied should fare as well as he did; "I will give unto this last, even as unto thee; I am resolved I will." Note, The unchangeableness of God's purposes in dispensing his gifts should silence our murmurings. If he will do it, it is not for us to gainsay; for he is in one mind, and who can turn him? Neither giveth he an account of any of his matters; nor is it fit he should.

(2.) He had no reason to quarrel with the master; for what he gave was absolutely his own, v. 15. As before he asserted his justice, so here his sovereignty; Is it not lawful for me to do what I will with my own? Note, [1.] God is the Owner of all good; his propriety in it is absolute, sovereign, and unlimited. [2.] He may therefore give or withhold his blessings, as he pleases. What we have, is not our own, and therefore it is not lawful for us to do what we will with it; but what God has, is his own; and this will justify him, First, In all the disposals of his providence; when God takes from us that which was dear to us, and which we could ill spare, we must silence our discontents with this; May he not do what he will with his own? Abstulit, sed et dedit--He hath taken away; but he originally gave. It is not for such depending creatures as we are to quarrel with our Sovereign. Secondly, In all the dispensations of his grace, God gives or withholds the means of grace, and the Spirit of grace, as he pleases. Not but that there is a counsel in every will of God, and what seems to us to be done arbitrarily, will appear at length to have been done wisely, and for holy ends. But this is enough to silence all murmurs and objectors, that God is sovereign Lord of all, and may do what he will with his own. We are in his hand, as clay in the hands of a potter; and it is not for us to prescribe to him, or strive with him.

(3.) He had no reason to envy his fellow servant, or to grudge at him; or to be angry that he came into the vineyard no sooner; for he was not sooner called; he had no reason to be angry that the master had given him wages for the whole day, when he had idled away the greatest part of it; for Is thine eye evil, because I am good? See here,

[1.] The nature of envy; It is an evil eye. The eye is often both the inlet and the outlet of this sin. Saul saw that David prospered, and he eyed him, 1 Sam. xviii. 9, 15. It is an evil eye, which is displeased at the good of others, and desires their hurt. What can have more evil in it? It is grief to ourselves, anger to God, and ill-will to our neighbour; and it is a sin that has neither pleasure, profit, nor honour, in it; it is an evil, an only evil.

[2.] The aggravation of it; "It is because I am good." Envy is unlikeness to God, who is good, and doeth good, and delighteth in doing good; nay, it is an opposition and contradiction to God; it is a dislike of his proceedings, and a displeasure at what he does, and is pleased with. It is a direct violation of both the two great commandments at once; both that of love to God, in whose will we should acquiesce, and love to our neighbour, in whose welfare we should rejoice. Thus man's badness takes occasion from God's goodness to be more exceedingly sinful.

Lastly, Here is the application of the parable (v. 16), in that observation which occasioned it (ch. xix. 30); So the first shall be last, and the last first. There were many that followed Christ now in the regeneration, when the gospel kingdom was first set up, and these Jewish converts seemed to have got the start of others; but Christ, to obviate and silence their boasting, here tells them,

1. That they might possibly be outstripped by their successors in profession, and, though they were before others in profession, might be found inferior to them in knowledge, grace, and holiness. The Gentile church, which was as yet unborn, the Gentile world, which as yet stood idle in the market-place, would produce greater numbers of eminent, useful Christians, than were found among the Jews. More and more excellent shall be the children of the desolate than those of the married wife, Isa. liv. 1. Who knows but that the church, in its old age, may be more fat and flourishing than ever, to show that the Lord is upright? Though primitive Christianity had more of the purity and power of that holy religion than is to be found in the degenerate age wherein we live, yet what labourers may be sent into the vineyard in the eleventh hour of the church's day, in the Philadelphian period, and what plentiful effusions of the Spirit may then be, above what has been yet, who can tell?

2. That they had reason to fear, lest they themselves should be found hypocrites at last; for many are called but few chosen. This is applied to the Jews (ch. xxii. 14); it was so then, it is too true still; many are called with a common call, that are not chosen with a saving choice. All that are chosen from eternity, are effectually called, in the fulness of time (Rom. viii. 30), so that in making our effectual calling sure we make sure our election (2 Pet. i. 10); but it is not so as to the outward call; many are called, and yet refuse (Prov. i. 24), nay, as they are called to God, so they go from him (Hos. xi. 2, 7), by which it appears that they were not chosen, for the election will obtain, Rom. xi. 7. Note, There are but few chosen Christians, in comparison with the many that are only called Christians; it therefore highly concerns us to build our hope for heaven upon the rock of an eternal choice, and not upon the sand of an external call; and we should fear lest we be found but seeming Christians, and so should really come short; nay, lest we be found blemished Christians, and so should seem to come short, Heb. iv. 1.
Adam Clarke: Commentary on the Bible - 1831
20:1: For the kingdom of heaven is like unto a man - a householder - The very commencement of this chapter shows it to be connected with the preceding. The manner of God's proceeding under the Gospel dispensation resembles a householder, who went out at day break, αμα πρωι, together with the morning; as the light began to go out of its chambers in the east, so he went out of his bed-room to employ laborers, that they might cultivate his vineyard. This was what was called, among the Jews and Romans, the first hour; answering to six o'clock in the morning.
To hire laborers - Some workmen, των εργατων - for he had not got all that was necessary, because we find him going out at other hours to hire more.
Albert Barnes: Notes on the Bible - 1834
20:1: For the kingdom of heaven ... - The word "for" shows that this chapter should have been connected with the preceding. The parable was spoken expressly to illustrate the sentiment in the last verse of that chapter: "Many that are first shall be last, and the last shall be first." The kingdom of heaven means here the church, including, perhaps, its state here and hereafter. See the notes at Mat 3:2. It has reference to rewards, and the meaning may be thus expressed: "Rewards shall be bestowed in my kingdom, or on my followers, in the same manner as they were by a certain householder - in such a way that the last shall be equal to the first, and the first last."
A householder - A master of a family. One at the head of family affairs.
His vineyard - No inconsiderable part of Judea was employed in the culture of the grape. Vineyards are often used, therefore, to represent a fertile or well-cultivated place, and hence the church, denoting the care and culture that God has bestowed on it. See the notes at Isa 5:7. Compare Jer 12:10. For the manner of their construction, see the notes at Mat 21:33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:1: the kingdom: This parable was intended to illustrate the equity of God's dealings, even when "the first are placed last, and the last first." Mat 3:2, Mat 13:24, Mat 13:31, Mat 13:33, Mat 13:44, Mat 13:45, Mat 13:47, Mat 22:2, Mat 25:1, Mat 25:14
a man: Mat 9:37, Mat 9:38, Mat 21:33-43; Sol 8:11, Sol 8:12; Isa 5:1, Isa 5:2; Joh 15:1
early: Mat 23:37; Sol 8:11, Sol 8:12; Jer 25:3, Jer 25:4
labourers: Mar 13:34; Co1 15:58; Heb 13:21; Pe2 1:5-10
Geneva 1599
20:1 For the kingdom of heaven is like unto a man [that is] an (1) householder, which went out early in the morning to hire labourers into his vineyard.
(1) God is bound to no man, and therefore he calls whoever and whenever he desires. This only every man ought to take heed of, and upon this bestow his whole endeavour, that he go forward and come to the mark without stopping at all or staggering, and to not curiously examine the doings of other men, or the judgments of God.
John Gill
20:1 For the kingdom of heaven is like unto a man,.... That is, the Gospel dispensation, or times of the Messiah, may fitly be represented by a man
that is an householder, or master of a family, as Christ is; See Gill on Mt 10:25 He is master of the whole family of God, in heaven, and in earth, of all the children of God, and household of faith; his house they are, he is Father and master, son and firstborn, priest and prophet there.
Which went out early in the morning to hire labourers into his vineyard: by "the vineyard" may be meant the church, which, like a vineyard, is separated by electing, redeeming, and calling grace, and by the order and ordinances of the Gospel, from the rest of the world; is set with various vines, with trees of righteousness, with pleasant plants, both fruitful and profitable; and which are dear and valuable to Christ; and about which much care is used to preserve, keep, and improve them. This may be called "his", Christ's, being what he has chosen for himself, his Father has given him, and he is heir of; which he has purchased with his blood, and which he plants, waters, takes care of, and enjoys. The "labourers" design either the ministers of the Gospel, who labour in the word and doctrine, who are, or at least ought to be, labourers in Christ's vineyard, and not loiterers; whose work in study, meditation, and prayer, in the ministration of the word and ordinances, and in performing other services they are called unto, is very laborious; and made more so, through the wickedness of some, and weakness of others: the employment of these labourers in the vineyard is various; the business of some is to plant; they are chiefly made use of in conversion: the work of others is to water; these are instruments in edification, and means of the growth of grace: others have a good hand at pruning, giving reproofs and corrections, in a suitable manner, with success, to the checking of sin, and bringing forth more fruit: others are useful in propping and supporting the vines, comforting and strengthening weak believers; and others in protecting and defending the outworks of the church, the doctrines and ordinances of it: or else private Christians in general may be intended, who all are, or should be labourers, both in the exercise of grace; for there is the work of faith, and the labour of love, to God, Christ, and his people, in which they should be continually employed; and in the discharge of duty, with regard to themselves; and in the care of their own vineyard, with respect to their families, which are their charge, and also to the church of Christ, of which they are members. These labourers are said to be "hired" by the householder, or owner of the vineyard, Christ, not strictly and properly speaking; nor does it mean that he had no prior right to their obedience, or that there is any merit in their labour, or that that is the condition of their salvation; but it signifies the influence of his grace, in making them willing to serve him cheerfully, and labour in his vineyard freely; to encourage them in which, he makes them many gracious, and exceeding great and precious promises, and particularly that of eternal life: for which purpose, it is said, that he "went out", either from his Father as mediator, being sent by him; or from heaven into this world, by the assumption of human nature; or by his Spirit, and the influence of his grace, in the calls of his people, to their several services, in his church; and that "early in the morning": some of them being very early called to labour there; meaning either in the morning of the world, as Adam, Abel, Seth, Enoch, and others; or in the morning of the Jewish church state, as Abraham, Moses, Joshua, and the like; or in the morning of the Gospel dispensation, as the apostles of Christ, which seems most likely; or in the morning of youth, as Timothy and others. Several things, in this first part of the parable, might be illustrated from the Jewish writings. They have a parable indeed, which, in the several parts of it, greatly resembles this, and begins thus (m);
"to what is R. Bon like? to a king that hath a vineyard, , "and hires labourers into it", &c.''
Out of which some other things will be remarked, in the following parts of this parable: of a son's being sent, and going out to hire labourers into the vineyard, take the following instance (n):
"it happened to R. Jochanan ben Matthia, that said to his son, , "go out, and hire labourers" for us: "he went out", and agreed with them for their food.''
The time of hiring labourers, here mentioned, exactly agrees with the Jewish accounts (o).
"Says R. Juda ben Bethira, when the face of all the east is light unto Hebron, all the people go out, every man to his work; and when it is so light, it is good "to hire labourers we say".''
Upon which the gloss says,
"every man goes out to his work, not for labourers, but the "householder", who , "rises earlier to find labourers to hire".''
Perhaps it may not be worth while to observe, how large a spot of ground, set with vines, was, by them, called a vineyard: it is frequently said by them (p),
"that a vineyard planted by less than four cubits, is no vineyard; but R. Simeon, and the wise men, say it is a vineyard.''
(m) Shirhashirim Rabba, fol. 21. 3. Vid. Midrash Kohelet, fol. 72. 4. & Talmud Hicros. Beracot, fol 5. 3. (n) Misua Bava Metzia, c. 7. sect. 1. (o) T. Bab. Yoma, fol. 28. 2. (p) T. Hieros. Sheviith, fol. 33. 2. T. Bab. Bava Bathra, fol. 37. 2. & 33. 1.
John Wesley
20:1 That some of those who were first called may yet be last, our Lord confirms by the following parable: of which the primary scope is, to show, That many of the Jews would be rejected, and many of the Gentiles accepted; the secondary, That of the Gentiles, many who were first converted would be last and lowest in the kingdom of glory; and many of those who were last converted would be first, and highest therein. The kingdom of heaven is like - That is, the manner of God's proceeding in his kingdom resembles that of a householder. In the morning - At six, called by the Romans and Jews, the first hour. From thence reckoning on to the evening, they called nine, the third hour; twelve, the sixth; three in the afternoon, the ninth; and five, the eleventh. To hire labourers into his vineyard - All who profess to be Christians are in this sense labourers, and are supposed during their life to be working in God's vineyard.
Robert Jamieson, A. R. Fausset and David Brown
20:1 PARABLE OF THE LABORERS IN THE VINEYARD. (Mat. 20:1-16)
For the kingdom of heaven is like unto a man that is an householder, &c.--The figure of a vineyard, to represent the rearing of souls for heaven, the culture required and provided for that purpose, and the care and pains which God takes in that whole matter, is familiar to every reader of the Bible. (Ps 80:8-16; Is 5:1-7; Jer 2:21; Lk 20:9-16; Jn 15:1-8). At vintage time, as WEBSTER and WILKINSON remark, labor was scarce, and masters were obliged to be early in the market to secure it. Perhaps the pressing nature of the work of the Gospel, and the comparative paucity of laborers, may be incidentally suggested, Mt 9:37-38. The "laborers," as in Mt 9:38, are first, the official servants of the Church, but after them and along with them all the servants of Christ, whom He has laid under the weightiest obligation to work in His service.
20:220:2: Եւ արկ վարձս մշակացն աւուրն դահեկա՛ն, եւ առաքեա՛ց զնոսա յայգի իւր։
2 Եւ մշակների օրավարձը մէկ դահեկան սակարկելով՝ նրանց ուղարկեց իր այգին
2 Եւ բանուորներուն հետ օրը մէկ դահեկանի համաձայնեցաւ ու զանոնք ղրկեց իր այգին։
Եւ արկ վարձս մշակացն աւուրն դահեկան, եւ առաքեաց զնոսա յայգի իւր:

20:2: Եւ արկ վարձս մշակացն աւուրն դահեկա՛ն, եւ առաքեա՛ց զնոսա յայգի իւր։
2 Եւ մշակների օրավարձը մէկ դահեկան սակարկելով՝ նրանց ուղարկեց իր այգին
2 Եւ բանուորներուն հետ օրը մէկ դահեկանի համաձայնեցաւ ու զանոնք ղրկեց իր այգին։
zohrab-1805▾ eastern-1994▾ western am▾
20:22: и, договорившись с работниками по динарию на день, послал их в виноградник свой;
20:2  συμφωνήσας δὲ μετὰ τῶν ἐργατῶν ἐκ δηναρίου τὴν ἡμέραν ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ.
20:2. συμφωνήσας (having-sounded-together-unto) δὲ (moreover) μετὰ (with) τῶν (of-the-ones) ἐργατῶν (of-workers) ἐκ (out) δηναρίου (of-a-denarion) τὴν (to-the-one) ἡμέραν (to-a-day) ἀπέστειλεν (it-set-off) αὐτοὺς (to-them) εἰς (into) τὸν (to-the-one) ἀμπελῶνα (to-a-vining) αὐτοῦ. (of-it)
20:2. conventione autem facta cum operariis ex denario diurno misit eos in vineam suamAnd having agreed with the labourers for a penny a day, he sent them into his vineyard.
2. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.
20:2. Then, having made an agreement with the workers for one denarius per day, he sent them into his vineyard.
20:2. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.
And when he had agreed with the labourers for a penny a day, he sent them into his vineyard:

2: и, договорившись с работниками по динарию на день, послал их в виноградник свой;
20:2  συμφωνήσας δὲ μετὰ τῶν ἐργατῶν ἐκ δηναρίου τὴν ἡμέραν ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ.
20:2. conventione autem facta cum operariis ex denario diurno misit eos in vineam suam
And having agreed with the labourers for a penny a day, he sent them into his vineyard.
20:2. Then, having made an agreement with the workers for one denarius per day, he sent them into his vineyard.
20:2. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.
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 На наши деньги динарий равнялся 20-25 копейкам.
Adam Clarke: Commentary on the Bible - 1831
20:2: A penny - A Roman coin, as noted before, Mat 18:28, worth about seven-pence halfpenny or seven-pence three farthings of our money, and equal to the Greek drachma. This appears to have been the ordinary price of a day's labor at that time. See Tobit 5:14. In 1351 the price of labor was regulated in this country by parliament; and it is remarkable that "corn-weeders and hay-makers, without meat, drink, or other courtesy demanded," were to have one penny per day! In 1314 the pay of a chaplain to the Scotch bishops, who were then prisoners in England, was three halfpence per day. See Fleetwood's Chronicon Precios, p. 123, 129. This was miserable wages, though things at that time were so cheap that twenty-four eggs were sold for a penny, p. 72; a pair of shoes for four-pence, p. 71; a fat goose for two-pence halfpenny, p. 72; a hen for a penny, p. 72; eight bushels of wheat for two shillings, and a fat ox for six shillings and eight-pence! Ibid. In 1336, wheat per quarter, 2s.; a fat sheep 6d.; fat goose, 2d. and a pig, 1d., p. 75.
Albert Barnes: Notes on the Bible - 1834
20:2: A penny a day - The coin here referred to was a Roman coin, equal in value, at different periods, to 15 cents or 17 cents (7 1/2 d. to 8 1/2 d.) (circa 1880's). The original denotes the Roman denarius δηνάριον dē narion, a silver coin, which was originally equivalent to ten ases (a brass Roman coin), from which it gets its name. The consular denarius bore on one side a head of Rome, and an X or a star, to denote the value in ases, and a chariot with either two or four horses. At a later period the casts of different deities were on the obverse, and these were finally superseded by the heads of the Caesars. Many specimens of this coin have been preserved.
It was probably at that time the price of a day's labor. See Tobit 5:14. This was the common wages of a Roman soldier. In England, before the discovery of the mines of gold and silver in South America, and consequently before money was plenty, the price of labor was about in proportion. In 1351 the price of labor was regulated by law, and was a penny a day; but provisions were of course proportionally cheap, and the avails of a man's labor in articles of food were nearly as much as they are now.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: he had: Mat 20:13; Exo 19:5, Exo 19:6; Deu 5:27-30
a penny: "The Roman penny is the eighth part of an ounce, which after five shillings the ounce is sevenpence halfpenny." Mat 18:28, Mat 22:19 *marg. Luk 10:35; Rev 6:6
he sent: Sa1 2:18, Sa1 2:26, Sa1 3:1, Sa1 3:21, Sa1 16:11, Sa1 16:12; Kg1 3:6-11, Kg1 18:12; Ch2 34:3; Ecc 12:1; Luk 1:15; Ti2 3:15
Geneva 1599
20:2 And when he had (a) agreed with the labourers for a penny a day, he sent them into his vineyard.
(a) Literally, "fell in time": it is a kind of speech taken from poetry.
John Gill
20:2 And when he had agreed with the labourers for a penny a day,.... These labourers were of that sort that were called , "hired for a day"; concerning whom is the following rule (q):
"he that is hired for a day, may demand it all the night; and he that is hired for a night may demand it all the day: he that is hired for hours, may demand it all the night, and all the day; he that is hired for a week, he that is hired for a month, he that is hired for a year, he that is hired for seven, if he goes out in the day, may demand all the day; and if he goes out in the night, he may demand it all the night, and all the day.''
And the wages of a day were usually "a penny"; which, if understood of a Roman penny, was seven pence halfpenny of our money. One of their canons runs thus (r):
"he that hires a labourer in the winter, to work with him in the summer, , "for a penny every day", and he gives him his hire; and, lo! his hire is alike to that in the winter, a "sela" every day, this is forbidden; because it looks as if he chose that time to lessen his wages; but if he says to him, work with me from this day, to such a time, "for a penny every day", though his hire is the same, a "sela" every day, this is lawful.''
By the penny a day agreed for with the labourers, may be meant external privileges; or the free promise made, whether to ministers, or private believers, of a sufficient supply of grace daily, that as their day is, their strength shall be; together with that of eternal life and happiness at last.
He sent them into his vineyard; to labour there: for none have any business there, but such who are called and sent by the owner of it; and where sons are sent, and work, as well as servants; see Mt 21:28.
(q) Misna Bava Metzia, c. 9. sect. 11. Maimen Hilch. Shericut, c. 11. sect. 2. (r) Maimon. Hilch. Milvah Ulavah, c. 7. sect. 12. Vid. T. Bab. Bava Bathra, fol. 86. 2. & 87. 1. & Gloss. in ib.
John Wesley
20:2 The Roman penny was about seven pence halfpenny. [About thirteen and three quarter cents, American.] This was then the usual price of a day's labour.
Robert Jamieson, A. R. Fausset and David Brown
20:2 And when he had agreed with the labourers for a penny--a usual day's hire.
he sent them into his vineyard.
20:320:3: Եւ ելեալ զերրորդ ժամու՝ ետես այլս զի կային դատա՛րկք ՚ի հրապարակս[364]. [364] Ոմանք. Դատարկ ՚ի հրապա՛՛։
3 Եւ առաւօտեան ժամը իննի մօտ դուրս ելնելով՝ տեսաւ ուրիշների, որ պարապ կանգնել էին հրապարակում
3 Ժամը երեքին ատենները ելաւ՝ ուրիշներ տեսաւ, որոնք շուկային մէջ պարապ կայներ էին,
Եւ ելեալ զերրորդ ժամու` ետես այլս զի կային դատարկք ի հրապարակս:

20:3: Եւ ելեալ զերրորդ ժամու՝ ետես այլս զի կային դատա՛րկք ՚ի հրապարակս[364].
[364] Ոմանք. Դատարկ ՚ի հրապա՛՛։
3 Եւ առաւօտեան ժամը իննի մօտ դուրս ելնելով՝ տեսաւ ուրիշների, որ պարապ կանգնել էին հրապարակում
3 Ժամը երեքին ատենները ելաւ՝ ուրիշներ տեսաւ, որոնք շուկային մէջ պարապ կայներ էին,
zohrab-1805▾ eastern-1994▾ western am▾
20:33: выйдя около третьего часа, он увидел других, стоящих на торжище праздно,
20:3  καὶ ἐξελθὼν περὶ τρίτην ὥραν εἶδεν ἄλλους ἑστῶτας ἐν τῇ ἀγορᾷ ἀργούς·
20:3. καὶ (And) ἐξελθὼν (having-had-came-out) περὶ (about) τρίτην (to-third) ὥραν (to-an-hour) εἶδεν (it-had-seen) ἄλλους ( to-other ) ἑστῶτας ( to-having-had-come-to-stand ) ἐν (in) τῇ (unto-the-one) ἀγορᾷ (unto-a-gathering) ἀργούς : ( to-un-worked )
20:3. et egressus circa horam tertiam vidit alios stantes in foro otiososAnd going out about the third hour, he saw others standing in the marketplace idle.
3. And he went out about the third hour, and saw others standing in the marketplace idle;
20:3. And going out about the third hour, he saw others standing idle in the marketplace.
20:3. And he went out about the third hour, and saw others standing idle in the marketplace,
And he went out about the third hour, and saw others standing idle in the marketplace:

3: выйдя около третьего часа, он увидел других, стоящих на торжище праздно,
20:3  καὶ ἐξελθὼν περὶ τρίτην ὥραν εἶδεν ἄλλους ἑστῶτας ἐν τῇ ἀγορᾷ ἀργούς·
20:3. et egressus circa horam tertiam vidit alios stantes in foro otiosos
And going out about the third hour, he saw others standing in the marketplace idle.
20:3. And going out about the third hour, he saw others standing idle in the marketplace.
20:3. And he went out about the third hour, and saw others standing idle in the marketplace,
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
3 В Евангелиях Матфея, Марка и Луки счет времени принят еврейский. О разделении дня и ночи на часы в допленных ветхозаветных писаниях нет никакого следа. Существовали только главные деления дня, отличавшиеся примитивным характером — вечер, утро, полдень (ср. Пс LIV:18). Другими обозначениями времени дня были «зной дневной» (Быт XVIII, 1), staqeron hmar (Притч IV:18 — «полный день»), «прохлада дня» (Быт III:8). Времена ночи различались иногда (кроме деления на стражи) выражениями oye (вечер), mesonuktion (полночь), alektrofwnia (пение петухов) и prwi (рассвет). В Талмуде Вавил. Авода Зара, лист. 3, 6 сл. встречается распределение дня на четыре части по три часа, служившее для распределения времени молитвы (в третий, шестой и девятый час дня; на это же встречается указание у Мф ХX:3). Разделение на часы заимствовано было иудеями, как и греками (Herod. II, 109), из Вавилонии. Арамейское слово час шайя или шаа в Ветхом Завете встречается только у Даниила (III:6 и т. д.). В Новом Завете счет по часам является уже обычным. Двенадцать дневных часов отсчитывались от восхождения солнца до заката, и поэтому шестой соответствует полудню, а в 11 часу день кончался (Мф XX:6). Смотря по времени года, часы различались по продолжительности от 59 до 70 минут. — Таким образом, третий час равняется нашему девятому утра.
Adam Clarke: Commentary on the Bible - 1831
20:3: The third hour - Nine o'clock in the morning.
Market-place - Where laborers usually stood till they were hired. I have often seen laborers standing in the market places of large towns in these countries, waiting to be employed.
Albert Barnes: Notes on the Bible - 1834
20:3: About the third hour - The Jews divided their days into twelve equal parts, or hours, beginning at sunrise and ending at sunset. This was, therefore about nine o'clock in the morning.
Standing idle in the market-place - A place where provisions are sold in towns. Of course, many resort to such places, and it would be the readiest place to meet persons and find employers. They were not, therefore, disposed to be idle, but were waiting in the proper place to find employers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: the third: Mar 15:25; Act 2:15
standing: Mat 20:6, Mat 20:7, Mat 11:16, Mat 11:17; Pro 19:15; Eze 16:49; Act 17:17-21; Ti1 5:13; Heb 6:12
John Gill
20:3 And he went out about the third hour,.... About nine o'clock in the morning,
and saw others standing idle in the market place: the place where labourers used to be hired: and may design the world, because a place full of people, and of great wickedness, for the whole world lies in it; a place of trade and traffic in worldly things, and likewise of worldly and carnal pleasure, and also of idleness. Now God's elect before calling, are in this place: they are natives of it, have their conversation according to it: here Christ came in person, and here he sends his ministers, his Gospel, to find them out, and by his Spirit and grace he calls them from hence; so that afterwards they are no more of it, though they are in it: but before conversion they belong to it, and their posture then is standing idle; being sluggish, and slothful in business, unwilling to work, and afraid of a little danger and trouble, sauntering away their time in carnal pleasures, and so clothed with rags, and in a starving, famishing condition: but Christ's eye is upon them; he observes, and takes notice of them in this disagreeable position and situation, and speaks of them in the following manner.
Robert Jamieson, A. R. Fausset and David Brown
20:3 And he went out about the third hour--about nine o'clock, or after a fourth of the working day had expired: the day of twelve hours was reckoned from six to six.
and saw others standing idle in the market place--unemployed.
20:420:4: ասէ՛ եւ ցնոսա. Երթա՛յք եւ դուք յայգի իմ, եւ որ ինչ արժա՛ն իցէ՝ տա՛ց ձեզ։
4 Նրանց էլ ասաց. «Դո՛ւք էլ գնացէք իմ այգին, եւ ինչ որ արժան է, կը տամ ձեզ»
4 Ըսաւ անոնց. «Դուք ալ գացէք իմ այգիս եւ ինչ որ արժան է՝ կու տամ ձեզի»։
Ասէ եւ ցնոսա. Երթայք եւ դուք յայգի իմ, եւ որ ինչ արժան իցէ` տաց ձեզ:

20:4: ասէ՛ եւ ցնոսա. Երթա՛յք եւ դուք յայգի իմ, եւ որ ինչ արժա՛ն իցէ՝ տա՛ց ձեզ։
4 Նրանց էլ ասաց. «Դո՛ւք էլ գնացէք իմ այգին, եւ ինչ որ արժան է, կը տամ ձեզ»
4 Ըսաւ անոնց. «Դուք ալ գացէք իմ այգիս եւ ինչ որ արժան է՝ կու տամ ձեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
20:44: и им сказал: идите и вы в виноградник мой, и что следовать будет, дам вам. Они пошли.
20:4  καὶ ἐκείνοις εἶπεν, ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον δώσω ὑμῖν.
20:4. καὶ (and) ἐκείνοις (unto-the-ones-thither) εἶπεν (it-had-said,"Ὑπάγετε (Ye-should-lead-under) καὶ (and) ὑμεῖς (ye) εἰς (into) τὸν (to-the-one) ἀμπελῶνα, (to-a-vining,"καὶ (and) ὃ (to-which) ἐὰν (if-ever) ᾖ (it-might-be) δίκαιον (course-belonged) δώσω (I-shall-give) ὑμῖν: (unto-ye)
20:4. et illis dixit ite et vos in vineam et quod iustum fuerit dabo vobisAnd he said to them: Go you also into my vineyard, and I will give you what shall be just.
4. and to them he said, Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
20:4. And he said to them, ‘You may go into my vineyard, too, and what I will give you will be just.’
20:4. And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way:

4: и им сказал: идите и вы в виноградник мой, и что следовать будет, дам вам. Они пошли.
20:4  καὶ ἐκείνοις εἶπεν, ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον δώσω ὑμῖν.
20:4. et illis dixit ite et vos in vineam et quod iustum fuerit dabo vobis
And he said to them: Go you also into my vineyard, and I will give you what shall be just.
20:4. And he said to them, ‘You may go into my vineyard, too, and what I will give you will be just.’
20:4. And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:4: Whatsoever is right - Whatsoever it shall appear you can earn. The contract with the first was definite; with this one it depended on the judgment of the employer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: Go: Mat 9:9, Mat 21:23-31; Luk 19:7-10; Rom 6:16-22; Co1 6:11; Ti1 1:12, Ti1 1:13; Tit 3:8; Pe1 1:13, Pe1 4:2, Pe1 4:3
and whatsoever: Col 4:1
John Gill
20:4 And said unto them, go ye also into the vineyard,.... Expressive of a call of divine grace out of the world, into the church; and which arises from mere grace, and good will, without any merit in, or motive from man, as the case here shows: for the householder went out to these men, not they to him; he puts the question to them, and calls them, and bids them go into his vineyard; they do not ask him to hire them, nor desire to be in his service. Moreover, the persons called were a parcel of idle, mean, vulgar people, as market folks commonly are; the weak, base, and foolish things of the world. The encouragement given them follows,
and whatsoever is right I will give you which is to be understood, not of strict justice; for in this sense nothing could be given to sinful mortals, for their services; but of grace, for what is had on this score, whether in this, or in the other world, is in a way of giving and receiving, which are the phrases used here, and in the context. It properly signifies what is meet and convenient, and will be satisfying; and since it is not expressed what he would give them, and they should receive, it calls for faith and dependence on divine goodness: for it does not yet appear, what the faithful labourers in Christ's vineyard will want, and shall receive in this life, nor what will be their happiness in the world to come: the glories and joys of heaven are unseen things; and eternal life is a hidden one at present, and must be trusted for:
and they went their way: into the vineyard, the church, to labour there; which shows, that the call was powerful and efficacious; they were powerfully wrought upon by it; were at once inclined, and made willing to, and did go cheerfully, without standing to dispute about their work or wages.
Robert Jamieson, A. R. Fausset and David Brown
20:4 And said unto them, Go ye also into the vineyard; and whatsoever is right--just, equitable, in proportion to their time.
I will give you. And they went their way.
20:520:5: Գնացին եւ նոքա։ Եւ դարձեալ՝ ելեալ զվե՛ց ժամու, եւ զի՛նն ժամու՝ արա՛ր այնպէս[365]։ [365] Բազումք. Արար նոյնպէս։
5 Նրանք եւս գնացին: Եւ դարձեալ դուրս ելնելով կէսօրին ու կէսօրից յետոյ ժամը երեքի մօտ՝ նոյն ձեւով արեց
5 Անոնք ալ գացին։ Ապա ժամը վեցին եւ ժամը իննին ատենները ելաւ՝ նոյնը ըրաւ։
Գնացին եւ նոքա. եւ դարձեալ ելեալ զվեց ժամու եւ զինն ժամու` արար նոյնպէս:

20:5: Գնացին եւ նոքա։ Եւ դարձեալ՝ ելեալ զվե՛ց ժամու, եւ զի՛նն ժամու՝ արա՛ր այնպէս[365]։
[365] Բազումք. Արար նոյնպէս։
5 Նրանք եւս գնացին: Եւ դարձեալ դուրս ելնելով կէսօրին ու կէսօրից յետոյ ժամը երեքի մօտ՝ նոյն ձեւով արեց
5 Անոնք ալ գացին։ Ապա ժամը վեցին եւ ժամը իննին ատենները ելաւ՝ նոյնը ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:55: Опять выйдя около шестого и девятого часа, сделал то же.
20:5  οἱ δὲ ἀπῆλθον. πάλιν [δὲ] ἐξελθὼν περὶ ἕκτην καὶ ἐνάτην ὥραν ἐποίησεν ὡσαύτως.
20:5. οἱ (The-ones) δὲ (moreover) ἀπῆλθον. (they-had-came-off) πάλιν (Unto-furthered) [δὲ] "[moreover]"ἐξελθὼν (having-had-came-out) περὶ (about) ἕκτην (to-sixth) καὶ (and) ἐνάτην (to-ninth) ὥραν (to-an-hour) ἐποίησεν (it-did-unto) ὡσαύτως. (as-unto-it)
20:5. illi autem abierunt iterum autem exiit circa sextam et nonam horam et fecit similiterAnd they went their way. And again he went out about the sixth and the ninth hour, and did in like manner.
5. Again he went out about the sixth and the ninth hour, and did likewise.
20:5. So they went forth. But again, he went out about the sixth, and about the ninth hour, and he acted similarly.
20:5. Again he went out about the sixth and ninth hour, and did likewise.
Again he went out about the sixth and ninth hour, and did likewise:

5: Опять выйдя около шестого и девятого часа, сделал то же.
20:5  οἱ δὲ ἀπῆλθον. πάλιν [δὲ] ἐξελθὼν περὶ ἕκτην καὶ ἐνάτην ὥραν ἐποίησεν ὡσαύτως.
20:5. illi autem abierunt iterum autem exiit circa sextam et nonam horam et fecit similiter
And they went their way. And again he went out about the sixth and the ninth hour, and did in like manner.
20:5. So they went forth. But again, he went out about the sixth, and about the ninth hour, and he acted similarly.
20:5. Again he went out about the sixth and ninth hour, and did likewise.
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
5 По-нашему, около двенадцатого и третьего часа дня.
Adam Clarke: Commentary on the Bible - 1831
20:5: The sixth hour - Twelve o'clock. Ninth hour - three o'clock in the afternoon.
Albert Barnes: Notes on the Bible - 1834
20:5: The sixth and ninth hour - That is, about twelve o'clock and three o'clock.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:5: sixth: Mat 27:45; Mar 15:33, Mar 15:34; Luk 23:44-46; Joh 1:39, Joh 4:6, Joh 11:9; Act 3:1, Act 10:3, Act 10:9
and did: Gen 12:1-4; Jos 24:2, Jos 24:3; Ch2 33:12-19; Heb 11:24-26
John Gill
20:5 Again he went out about the sixth and ninth hour,.... About twelve o'clock, or at noon, and three o'clock in the afternoon. These three last mentioned seasons of the day, were the hours of prayer; see Acts 2:15 and did likewise: seeing others in the same place, and posture, he called them, and sent them into his vineyard, to labour there, giving them the same promise he did to others.
Robert Jamieson, A. R. Fausset and David Brown
20:5 Again he went out about the sixth and ninth hour--about noon, and about three o'clock in the afternoon.
and did likewise--hiring and sending into his vineyard fresh laborers each time.
20:620:6: Եւ զմետասաներորդ ժամու ելեալ, եգիտ ա՛յլս՝ զի կային դատարկք. ասէ ցնոսա. Ընդէ՞ր կայք աստ զօրս ցերեկ դատարկք[366]։ [366] Ոմանք. Դատարկ. եւ ասէ ցնոսա. Զօրս ցերեակ։
6 Եւ ժամը հինգի մօտ դուրս ելնելով՝ գտաւ ուրիշների, որ պարապ կանգնել էին. նրանց ասաց. «Ինչո՞ւ էք այստեղ ամբողջ օրը պարապ կանգնել»
6 Ժամը տասնըմէկին ատենները ելաւ, ուրիշներ գտաւ՝ որոնք պարապ կայներ էին, անոնց ալ ըսաւ. «Ինչո՞ւ հոս բոլոր օրը պարապ կայներ էք»։
Եւ զմետասաներորդ ժամու ելեալ եգիտ այլս զի կային դատարկք. ասէ եւ ցնոսա. Ընդէ՞ր կայք աստ զօրս ցերեկ դատարկք:

20:6: Եւ զմետասաներորդ ժամու ելեալ, եգիտ ա՛յլս՝ զի կային դատարկք. ասէ ցնոսա. Ընդէ՞ր կայք աստ զօրս ցերեկ դատարկք[366]։
[366] Ոմանք. Դատարկ. եւ ասէ ցնոսա. Զօրս ցերեակ։
6 Եւ ժամը հինգի մօտ դուրս ելնելով՝ գտաւ ուրիշների, որ պարապ կանգնել էին. նրանց ասաց. «Ինչո՞ւ էք այստեղ ամբողջ օրը պարապ կանգնել»
6 Ժամը տասնըմէկին ատենները ելաւ, ուրիշներ գտաւ՝ որոնք պարապ կայներ էին, անոնց ալ ըսաւ. «Ինչո՞ւ հոս բոլոր օրը պարապ կայներ էք»։
zohrab-1805▾ eastern-1994▾ western am▾
20:66: Наконец, выйдя около одиннадцатого часа, он нашел других, стоящих праздно, и говорит им: что вы стоите здесь целый день праздно?
20:6  περὶ δὲ τὴν ἑνδεκάτην ἐξελθὼν εὖρεν ἄλλους ἑστῶτας, καὶ λέγει αὐτοῖς, τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί;
20:6. περὶ (About) δὲ (moreover) τὴν (to-the-one) ἑνδεκάτην (to-eleventh) ἐξελθὼν (having-had-came-out) εὗρεν (it-had-found) ἄλλους ( to-other ) ἑστῶτας , ( to-having-had-come-to-stand ,"καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them,"Τί (To-what-one) ὧδε (unto-which-moreover) ἑστήκατε (ye-had-come-to-stand) ὅλην (to-whole) τὴν (to-the-one) ἡμέραν (to-a-day) ἀργοί ; ( un-worked ?"
20:6. circa undecimam vero exiit et invenit alios stantes et dicit illis quid hic statis tota die otiosiBut about the eleventh hour he went out and found others standing, and he saith to them: Why stand you here all the day idle?
6. And about the eleventh he went out, and found others standing; and he saith unto them, Why stand ye here all the day idle?
20:6. Yet truly, about the eleventh hour, he went out and found others standing, and he said to them, ‘Why have you stood here idle all day?’
20:6. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?
And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle:

6: Наконец, выйдя около одиннадцатого часа, он нашел других, стоящих праздно, и говорит им: что вы стоите здесь целый день праздно?
20:6  περὶ δὲ τὴν ἑνδεκάτην ἐξελθὼν εὖρεν ἄλλους ἑστῶτας, καὶ λέγει αὐτοῖς, τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί;
20:6. circa undecimam vero exiit et invenit alios stantes et dicit illis quid hic statis tota die otiosi
But about the eleventh hour he went out and found others standing, and he saith to them: Why stand you here all the day idle?
20:6. Yet truly, about the eleventh hour, he went out and found others standing, and he said to them, ‘Why have you stood here idle all day?’
20:6. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?
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
6 Около 11 часов, по-нашему, около 5 часов пополудни.
Adam Clarke: Commentary on the Bible - 1831
20:6: Eleventh - Five o'clock in the evening, when there was only one hour before the end of the Jewish day, which, in matters of labor, closed at six.
Albert Barnes: Notes on the Bible - 1834
20:6: The eleventh hour - About five o'clock in the afternoon, or when there was but one working hour of the day left.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: the eleventh: Ecc 9:10; Luk 23:40-43; Joh 9:4
Why: Pro 19:15; Eze 16:49; Act 17:21; Heb 6:12
Geneva 1599
20:6 And about the (b) eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?
(b) The last hour: for the day was twelve hours long, and the first hour began at sunrise.
John Gill
20:6 And about the eleventh hour he went out,.... About five o'clock in the afternoon. The Persic version reads it, "the twelfth hour", which was six o'clock in the afternoon, the last hour of the day. The Jews divided their day into twelve hours, Jn 11:9 and these twelve hours into four parts; Neh 9:3 each part containing three hours, to which division there is a manifest respect in this parable. These different seasons of the husbandman's going out to hire labourers, may have regard either to the several periods of time, and ages of the world, as before the law, under the law, the times of the Messiah, and the last days; or the various dispensations of the Gospel, first by Christ, and John the Baptist to the Jews, then by the apostles to the same in their first mission, afterwards when their commission was renewed, first to the Jews in Judea, and then to the same among the nations of the world, and last of all to the Gentiles; or to the several stages of human life, and may regard Christ's call of persons in childhood, youth, manhood, and old age; which last may be signified by the eleventh hour, as also the Gentiles, and the remainder of God's elect in the last day:
and found others standing idle; in the same place and position as before: for the state and condition of God's elect, by nature, as it is the same with others, it is the same with them all. The word "idle" is omitted here by the Vulgate Latin, the Arabic, and Ethiopic versions, and in Munster's Hebrew Gospel; but is retained in the Syriac and Persic versions; and stands in the Greek copies:
and saith unto them, why stand ye here all the day idle? for being about the eleventh hour, the day was far spent, it was almost gone, a small portion of it remained, but one hour, as appears from Mt 20:12.
John Wesley
20:6 About the eleventh hour - That is, very late; long after the rest were called.
Robert Jamieson, A. R. Fausset and David Brown
20:6 And about the eleventh hour--but one hour before the close of the working day; a most unusual hour both for offering and engaging
and found others standing idle, and saith, Why stand ye here all the day idle?--Of course they had not been there, or not been disposed to offer themselves at the proper time; but as they were now willing, and the day was not over, and "yet there was room," they also are engaged, and on similar terms with all the rest.
20:720:7: Ասեն ցա. Զի ո՛չ ոք կալաւ զմեզ ՚ի վարձու։ Ասէ ցնոսա. Երթա՛յք եւ դուք յայգին, եւ որ ինչ արժա՛ն է՝ առնուցո՛ւք[367]։ [367] Ոմանք. Արժան իցէ առ՛՛։
7 Նրան ասացին. «Որովհետեւ մեզ ոչ ոք չվարձեց»: Նրանց ասաց. «Դո՛ւք էլ գնացէք այգին, եւ ինչ որ արժան է, կը ստանաք»
7 Ըսին իրեն. «Անոր համար որ մէ՛կը մեզ վարձքով չբռնեց»։ Ըսաւ անոնց. «Դուք ալ այգին գացէք ու ինչ որ արժան է՝ պիտի առնէք»։
Ասեն ցնա. Զի ոչ ոք կալաւ զմեզ ի վարձու: Ասէ ցնոսա. Երթայք եւ դուք յայգին, եւ որ ինչ արժան է` առնուցուք:

20:7: Ասեն ցա. Զի ո՛չ ոք կալաւ զմեզ ՚ի վարձու։ Ասէ ցնոսա. Երթա՛յք եւ դուք յայգին, եւ որ ինչ արժա՛ն է՝ առնուցո՛ւք[367]։
[367] Ոմանք. Արժան իցէ առ՛՛։
7 Նրան ասացին. «Որովհետեւ մեզ ոչ ոք չվարձեց»: Նրանց ասաց. «Դո՛ւք էլ գնացէք այգին, եւ ինչ որ արժան է, կը ստանաք»
7 Ըսին իրեն. «Անոր համար որ մէ՛կը մեզ վարձքով չբռնեց»։ Ըսաւ անոնց. «Դուք ալ այգին գացէք ու ինչ որ արժան է՝ պիտի առնէք»։
zohrab-1805▾ eastern-1994▾ western am▾
20:77: Они говорят ему: никто нас не нанял. Он говорит им: идите и вы в виноградник мой, и что следовать будет, получите.
20:7  λέγουσιν αὐτῶ, ὅτι οὐδεὶς ἡμᾶς ἐμισθώσατο. λέγει αὐτοῖς, ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα.
20:7. λέγουσιν (They-fortheth) αὐτῷ (unto-it,"Ὅτι (To-which-to-a-one) οὐδεὶς (not-moreover-one) ἡμᾶς (to-us) ἐμισθώσατο : ( it-en-payed ) λέγει (it-fortheth) αὐτοῖς (unto-them,"Ὑπάγετε (Ye-should-lead-under) καὶ (and) ὑμεῖς (ye) εἰς (into) τὸν (to-the-one) ἀμπελῶνα. (to-a-vining)
20:7. dicunt ei quia nemo nos conduxit dicit illis ite et vos in vineamThey say to him: Because no man hath hired us. He saith to them: Go ye also into my vineyard.
7. They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard.
20:7. They say to him, ‘Because no one has hired us.’ He said to them, ‘You also may go into my vineyard.’
20:7. They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, [that] shall ye receive.
They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, [that] shall ye receive:

7: Они говорят ему: никто нас не нанял. Он говорит им: идите и вы в виноградник мой, и что следовать будет, получите.
20:7  λέγουσιν αὐτῶ, ὅτι οὐδεὶς ἡμᾶς ἐμισθώσατο. λέγει αὐτοῖς, ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα.
20:7. dicunt ei quia nemo nos conduxit dicit illis ite et vos in vineam
They say to him: Because no man hath hired us. He saith to them: Go ye also into my vineyard.
20:7. They say to him, ‘Because no one has hired us.’ He said to them, ‘You also may go into my vineyard.’
20:7. They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, [that] shall ye receive.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:7: No man hath hired us - This was the reason why they were all the day idle.
And whatsoever is right, that shall ye receive - Ye may expect payment in proportion to your labor, and the time ye spend in it; but this clause is wanting in some of the best MSS., versions, and fathers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:7: Because: Act 4:16, Act 17:30, Act 17:31; Rom 10:14-17, Rom 16:25; Eph 2:11, Eph 2:12, Eph 3:5, Eph 3:6; Col 1:26
Go: Mat 22:9, Mat 22:10; Ecc 9:10; Luk 14:21-23; Joh 9:4
and: Eph 6:8; Heb 6:10
John Gill
20:7 They say unto him, because no man hath hired us,.... This may be fitly applied to the Gentiles, who hundreds of years were neglected by God; he overlooked the times of their ignorance, took no notice of them in their state of stupidity, blindness, and irreligion; but suffered them to walk in their own ways, sent no prophets to instruct them, nor messages, nor messengers to them; till at length the Jews, having rejected and crucified the Messiah, and persecuted his apostles, and contradicted, and blasphemed the Gospel, they were ordered to go to the Gentiles, and preach it to them:
he saith unto them, go ye also into the vineyard: the Gospel was made the power of God unto salvation to them; they were called by grace, became of the same body the church, were fellow heirs with the believing Jews, partakers of the same promises and privileges, in a Gospel church state, and were equally labourers in the Lord's vineyard:
and whatsoever is right, that shall ye receive; with the rest of the labourers in it. This clause is left out in the Vulgate Latin, and in Munster's Hebrew Gospel; nor is it in Beza's most ancient Greek copy, though in all the rest; nor is it in the Persic version, which has added, "and they went", as they were bidden, into the vineyard, the call being effectual; but is retained in the Syriac, Arabic, and Ethiopic versions.
20:820:8: Եւ իբրեւ երեկոյ եղեւ՝ ասէ տէ՛ր այգւոյն ցգաւառապետ իւր. Կոչեա՛ զմշակսն՝ եւ տո՛ւր նոցա վարձս, սկսեա՛լ ՚ի յետնոցն մինչեւ ցառաջինսն։
8 Եւ երբ երեկոյ եղաւ, այգու տէրը իր գործավարին ասաց. «Կանչի՛ր մշակներին եւ տո՛ւր նրանց վարձը՝ սկսած վերջիններից մինչեւ առաջինները»
8 Իրիկունը, այգիին տէրը իր տնտեսին ըսաւ. «Բանուորները կանչէ եւ անոնց վարձքը տուր՝ վերջիններէն սկսելով մինչեւ առաջինները»։
Եւ իբրեւ երեկոյ եղեւ, ասէ տէր այգւոյն ցգաւառապետ իւր. Կոչեա զմշակսն եւ տուր նոցա վարձս` սկսեալ ի յետնոցն մինչեւ ցառաջինսն:

20:8: Եւ իբրեւ երեկոյ եղեւ՝ ասէ տէ՛ր այգւոյն ցգաւառապետ իւր. Կոչեա՛ զմշակսն՝ եւ տո՛ւր նոցա վարձս, սկսեա՛լ ՚ի յետնոցն մինչեւ ցառաջինսն։
8 Եւ երբ երեկոյ եղաւ, այգու տէրը իր գործավարին ասաց. «Կանչի՛ր մշակներին եւ տո՛ւր նրանց վարձը՝ սկսած վերջիններից մինչեւ առաջինները»
8 Իրիկունը, այգիին տէրը իր տնտեսին ըսաւ. «Բանուորները կանչէ եւ անոնց վարձքը տուր՝ վերջիններէն սկսելով մինչեւ առաջինները»։
zohrab-1805▾ eastern-1994▾ western am▾
20:88: Когда же наступил вечер, говорит господин виноградника управителю своему: позови работников и отдай им плату, начав с последних до первых.
20:8  ὀψίας δὲ γενομένης λέγει ὁ κύριος τοῦ ἀμπελῶνος τῶ ἐπιτρόπῳ αὐτοῦ, κάλεσον τοὺς ἐργάτας καὶ ἀπόδος αὐτοῖς τὸν μισθὸν ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων.
20:8. ὀψίας (of-late) δὲ (moreover) γενομένης ( of-having-had-became ) λέγει (it-fortheth,"ὁ (the-one) κύριος (authority-belonged) τοῦ (of-the-one) ἀμπελῶνος (of-a-vining,"τῷ (unto-the-one) ἐπιτρόπῳ (unto-turned-upon) αὐτοῦ (of-it,"Κάλεσον (Thou-should-have-called-unto) τοὺς (to-the-ones) ἐργάτας (to-workers) καὶ (and) ἀπόδος (thou-should-have-had-given-off) τὸν (to-the-one) μισθὸν (to-a-pay) ἀρξάμενος ( having-firsted ) ἀπὸ (off) τῶν (of-the-ones) ἐσχάτων ( of-most-bordered ) ἕως (unto-if-which) τῶν (of-the-ones) πρώτων . ( of-most-before )
20:8. cum sero autem factum esset dicit dominus vineae procuratori suo voca operarios et redde illis mercedem incipiens a novissimis usque ad primosAnd when evening was come, the lord of the vineyard saith to his steward: Call the labourers and pay them their hire, beginning from the last even to the first.
8. And when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and pay them their hire, beginning from the last unto the first.
20:8. And when evening had arrived, the lord of the vineyard said to his manager, ‘Call the workers and pay them their wages, beginning from the last, even to the first.’
20:8. So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them [their] hire, beginning from the last unto the first.
So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them [their] hire, beginning from the last unto the first:

8: Когда же наступил вечер, говорит господин виноградника управителю своему: позови работников и отдай им плату, начав с последних до первых.
20:8  ὀψίας δὲ γενομένης λέγει ὁ κύριος τοῦ ἀμπελῶνος τῶ ἐπιτρόπῳ αὐτοῦ, κάλεσον τοὺς ἐργάτας καὶ ἀπόδος αὐτοῖς τὸν μισθὸν ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων.
20:8. cum sero autem factum esset dicit dominus vineae procuratori suo voca operarios et redde illis mercedem incipiens a novissimis usque ad primos
And when evening was come, the lord of the vineyard saith to his steward: Call the labourers and pay them their hire, beginning from the last even to the first.
20:8. And when evening had arrived, the lord of the vineyard said to his manager, ‘Call the workers and pay them their wages, beginning from the last, even to the first.’
20:8. So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them [their] hire, beginning from the last unto the first.
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
20:8: When the even was come - Six o'clock, the time they ceased from labor, and the workmen came to receive their wages.
Steward - Επιτρωπος. A manager of the household concerns under the master. The rabbinical writers use the very same word, in Hebrew letters, for the same office, אפיטרופוס epitropos. See Kypke.
Albert Barnes: Notes on the Bible - 1834
20:8: When even was come - That is, when the twelfth hour had come; the day was ended, and the time of payment was come.
The steward - A steward is one who transacts business in the place of another. He was one who had the administration of affairs in the absence of the householder, who provided for the family, and who was entrusted with the payment of laborers and servants. He was commonly the most trusty and faithful of the servants, raised to that station as a reward for his fidelity.
Beginning from the last unto the first - It was immaterial where he began to pay, provided he dealt justly by them. In the parable this order is mentioned to give opportunity for the remarks which follow. Had those first hired been first paid, they would have departed satisfied, and the point of the parable would have been lost.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:8: when: Mat 13:39, Mat 13:40, Mat 25:19, Mat 25:31; Rom 2:6-10; Co2 5:10; Heb 9:28; Rev 20:11, Rev 20:12
unto: Gen 15:2, Gen 39:4-6, Gen 43:19; Luk 10:7, Luk 12:42, Luk 16:1, Luk 16:2; Co1 4:1, Co1 4:2; Tit 1:7; Pe1 4:10
John Gill
20:8 So when even was come,.... At six o'clock, or when the sun was set, which was the time of paying labourers their wages: thus in the parable of the Jews, before referred to, which bears some resemblance to this, it is said,
"bre tel, (s) that "at evening time" the labourers came to take their wages.''
Sooner than this, one that was hired for a day, could not demand it; nor was the master of the vineyard, who hired him, obliged to pay him till the sun was set (t), which was the time of his going forth from his labour (u). This even may be understood, either of the evening of the Jewish state, upon the calling of the Gentiles; or of the end of the world, the close of the Gospel dispensation; when the work of it will be over, when all the elect of God, Jews and Gentiles, shall be called and gathered in, and all brought to repentance towards God, and faith in Christ.
The lord of the vineyard saith unto his steward: by the lord of the vineyard may be meant God the Father, who has chosen and separated the vineyard of the church for himself; and has made it the care and charge of his Son Jesus Christ; who, as mediator, may be designed by "his steward"; who has not only all the stores of grace in his hand, to distribute to his people, in this life, as their cases require; but has also eternal life and happiness in his possession for them; not only the promise of it, but that itself; and has a power of giving it to as many as the Father hath given him; and which he, the righteous judge, and faithful steward, will give at the day of judgment, to all that love his appearing.
Call the labourers, and give them their hire; the proper time being come: for the Jews say (w).
"it is an affirmative precept to give the wages of an hired person in its time; as it is said, Deut 24:15 at "his day thou shalt give him his hire"; and if it is prolonged after its time, it is transgressing a negative precept, as it is said, (in the same place,) "neither shall the sun go down upon it."''
So Jews and Gentiles were called to partake of the same Gospel privileges; and so will all the faithful labourers in the Lord's vineyard be called together, and have the reward of eternal life bestowed upon them, and be bid to enter into the joy of their Lord, and inherit the kingdom prepared for them, as they before were ordered to go into the vineyard, and work. And though eternal life may be called hire or reward, because as hire is given to labourers, so is eternal life; and as that is given at the even and close of the day, and when the labourer has done his work, so everlasting glory will be given to the saints at the end of life, and when they have done the will and work of God: yet it will not be bestowed by way of merit, or, as if there was a just proportion between the work, labour, and services of the saints, and the glory that shall be revealed in them. Their purest services, even their sufferings for Christ, are not worthy to be compared with that; nor are there any that are done by them, but what are due to God, what he has a right unto, and are their duty to perform; so that when they are done by them in the best and most perfect manner, they are but unprofitable servants: nor can they, by anything they do, be profitable to God, or give anything to him, which can be obligatory upon him, to do anything for them, or be a valuable consideration for anything they should receive from him; and therefore they cannot merit anything at his hand, and much less eternal life: besides, their services are impure and imperfect, and whenever anything is well done by them, it is done not by their own strength and might, but by the assistance and grace of God; and therefore they can have no demand upon him for what they do: eternal life, though a reward, is not a reward of debt, but of grace; it is the free gift of God through Christ; God has graciously promised it in the covenant of his grace, before the world began; he has given it into the hands of his Son for his people, with whom it is sure; and he gives it freely to all the sheep the Father has given him.
Beginning from the last unto the first; beginning with the last that was called and sent into the vineyard, and so proceeding on to the next to them; giving them their wages as he went along, till he came to the first, who were early in the morning hired into this service; intimating, that some such method will be taken in the introducing of the saints into the kingdom of the Messiah here, and into his everlasting kingdom hereafter; whereby that saying of our Lord's which occasioned this parable, will be also fulfilled, "the first shall be last, and last first".
(s) Shirashirim Rabba, fol. 21. 3. Midrash Kohelet, fol. 72. 4. T. Hicros. Beracot, fol. 5. 3. (t) Bartenora in Misn. Bava Metzia, c. 9. sect. 11. (u) Jarchi in Lev. xix. 13. (w) Maimen, Helch. Secirut, c. 11. sect. 1.
John Wesley
20:8 In the evening - Of life; or of the world.
Robert Jamieson, A. R. Fausset and David Brown
20:8 So when even was come--that is, the reckoning time between masters and laborers (see Deut 24:15); pointing to the day of final account.
the lord of the vineyard saith unto his steward--answering to Christ Himself, represented "as a Son over His own house" (Heb 3:6; see Mt 11:27; Jn 3:35; Jn 5:27).
Call the labourers and give them their hire, beginning from the last unto the first--Remarkable direction this--last hired, first paid.
20:920:9: Իբրեւ եկին որք զմետասաներորդ ժամուն, եւ առին մէն մի դահեկան[368]։ [368] ՚Ի բազումս պակասի. Եւ առին մէն մի։
9 Երբ եկան ժամը հինգի մօտ վարձուածները, իւրաքանչիւրը մէկ դահեկան ստացաւ
9 Երբ եկան անոնք որ ժամը տասնըմէկին գացեր էին, մէյ մէկ դահեկան առին։
Իբրեւ եկին որք զմետասաներորդ ժամուն` առին մէն մի դահեկան:

20:9: Իբրեւ եկին որք զմետասաներորդ ժամուն, եւ առին մէն մի դահեկան[368]։
[368] ՚Ի բազումս պակասի. Եւ առին մէն մի։
9 Երբ եկան ժամը հինգի մօտ վարձուածները, իւրաքանչիւրը մէկ դահեկան ստացաւ
9 Երբ եկան անոնք որ ժամը տասնըմէկին գացեր էին, մէյ մէկ դահեկան առին։
zohrab-1805▾ eastern-1994▾ western am▾
20:99: И пришедшие около одиннадцатого часа получили по динарию.
20:9  καὶ ἐλθόντες οἱ περὶ τὴν ἑνδεκάτην ὥραν ἔλαβον ἀνὰ δηνάριον.
20:9. ἐλθόντες ( Having-had-came ) δὲ (moreover,"οἱ (the-ones) περὶ (about) τὴν (to-the-one) ἑνδεκάτην (to-eleventh) ὥραν (to-an-hour,"ἔλαβον (they-had-taken) ἀνὰ (up) δηνάριον. (to-a-denarion)
20:9. cum venissent ergo qui circa undecimam horam venerant acceperunt singulos denariosWhen therefore they were come that came about the eleventh hour, they received every man a penny.
9. And when they came that about the eleventh hour, they received every man a penny.
20:9. And so, when those who had arrived about the eleventh hour came forward, each received a single denarius.
20:9. And when they came that [were hired] about the eleventh hour, they received every man a penny.
And when they came that [were hired] about the eleventh hour, they received every man a penny:

9: И пришедшие около одиннадцатого часа получили по динарию.
20:9  καὶ ἐλθόντες οἱ περὶ τὴν ἑνδεκάτην ὥραν ἔλαβον ἀνὰ δηνάριον.
20:9. cum venissent ergo qui circa undecimam horam venerant acceperunt singulos denarios
When therefore they were come that came about the eleventh hour, they received every man a penny.
20:9. And so, when those who had arrived about the eleventh hour came forward, each received a single denarius.
20:9. And when they came that [were hired] about the eleventh hour, they received every man a penny.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:9: They received every man a penny - There was no agreement how much they should receive, but merely that justice should be done, Mat 20:4-5, Mat 20:7. The householder supposed they had earned it, or chose to make a present to them to compensate for the loss of the first part of the day, when they were willing to work, but could not find employment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:9: they received: Mat 20:2, Mat 20:6, Mat 20:7; Luk 23:40-43; Rom 4:3-6, Rom 5:20, Rom 5:21; Eph 1:6-8, Eph 2:8-10; Ti1 1:14-16
John Gill
20:9 And when they came that were hired about the eleventh hour,.... Who were the last that were hired; and signify either such, as are called in their last days, in old age; or Gentile sinners; or the last of God's elect, that will be called by grace, in the end of the world:
they received every man a penny: the same they first agreed for, that were hired early into the vineyard; and all, and every man alike, not one more and another less. So the same church privileges and immunities are common to all believers, Jews or Gentiles, sooner or later called; and equal title give to the same eternal life and happiness, which will be enjoyed alike, by one saint as another: they are all loved with the same everlasting love by God; they are chosen alike by him in his Son, at the same time, in the same way and manner, and to the same grace and glory; they are interested in the same covenant, in all the promises and blessings of it; they are bought with the same price of a Redeemer's blood, are justified by the same righteousness, and are called in one hope of their calling; they are equally the sons of God, and their glory and happiness are always expressed by the same thing, as a kingdom, a crown, and inheritance, &c. They are all equally heirs of the same kingdom and glory, and are born again to the same incorruptible inheritance, of which they will all be partakers; they will all be called to inherit the same kingdom, they will sit on the same throne of glory, and wear the same crown of righteousness, and enjoy the same uninterrupted communion with Father, Son, and Spirit. Now, indeed, they have not the same measures of grace; some have more, others less; but in heaven, it will be alike, complete and perfect in all; and even now, they have the same grace for nature and kind, only it is not in all in the same exercise; now the saints are distinguished by the several stations and places in which they are; though they are members of the same body, they have not the same office, and have gifts differing from one another; but in the other state, all such offices and gifts will cease, and all will be upon an equal foot; be where Christ is, and behold his glory, and will stand in no need of each other's instruction and help. Now the capacities of man are different, according to the different temperament of their bodies, their different education, opportunities, advantages, and stations in life, but in the other world, where this difference will be no more, every vessel of mercy being prepared for glory, will be equally capable of receiving it: and though there will be degrees of punishment in hell, proportionate to the sins of men, which the justice of God requires, yet it follows not, that there will be degrees in glory; since that is not proportioned to the works of men, but springs from the grace of God, and yet in a way of justice too, through the blood, righteousness, and sacrifice of Christ: and since the saints have an equal interest in these things, it seems that upon the foot of justice, they should equally enjoy all that happiness which these entitle them to.
John Wesley
20:9 Who were hired about the eleventh hour - Either the Gentiles, who were called long after the Jews into the vineyard of the Church of Christ; or those in every age who did not hear, or at least understand the Gospel call, till their day of life was drawing to a period. Some circumstances of the parable seem best to suit the former, some the latter of these senses.
Robert Jamieson, A. R. Fausset and David Brown
20:9 And when they came that were hired about the eleventh hour, they received every man a penny--a full day's wages.
20:1020:10: Եկեալ եւ առաջինքն՝ համարէին թէ աւելի՛ առնուցուն. եւ առին մէ՛ն մի դահեկան եւ նոքա։
10 Առաջիններն էլ գալով՝ կարծում էին, թէ աւելի կը ստանան, բայց նրանք էլ իւրաքանչիւրը մէկ դահեկան ստացան
10 Առաջինները գալով՝ կը կարծէին թէ աւելի պիտի առնեն, բայց անոնք ալ առին մէյ մէկ դահեկան։
Եկեալ եւ առաջինքն` համարէին թէ աւելի առնուցուն, եւ առին մէն մի դահեկան եւ նոքա:

20:10: Եկեալ եւ առաջինքն՝ համարէին թէ աւելի՛ առնուցուն. եւ առին մէ՛ն մի դահեկան եւ նոքա։
10 Առաջիններն էլ գալով՝ կարծում էին, թէ աւելի կը ստանան, բայց նրանք էլ իւրաքանչիւրը մէկ դահեկան ստացան
10 Առաջինները գալով՝ կը կարծէին թէ աւելի պիտի առնեն, բայց անոնք ալ առին մէյ մէկ դահեկան։
zohrab-1805▾ eastern-1994▾ western am▾
20:1010: Пришедшие же первыми думали, что они получат больше, но получили и они по динарию;
20:10  καὶ ἐλθόντες οἱ πρῶτοι ἐνόμισαν ὅτι πλεῖον λήμψονται· καὶ ἔλαβον [τὸ] ἀνὰ δηνάριον καὶ αὐτοί.
20:10. καὶ (And) ἐλθόντες ( having-had-came ,"οἱ (the-ones) πρῶτοι ( most-before ,"ἐνόμισαν (they-parceleed-to) ὅτι (to-which-a-one) πλεῖον (to-more-beyond) λήμψονται : ( they-shall-take ) καὶ (and) ἔλαβον (they-had-taken) [τὸ] "[to-the-one]"ἀνὰ (up) δηνάριον (to-a-denarion,"καὶ (and) αὐτοί. (them)
20:10. venientes autem et primi arbitrati sunt quod plus essent accepturi acceperunt autem et ipsi singulos denariosBut when the first also came, they thought that they should receive more: And they also received every man a penny.
10. And when the first came, they supposed that they would receive more; and they likewise received every man a penny.
20:10. Then when the first ones also came forward, they considered that they would receive more. But they, too, received one denarius.
20:10. But when the first came, they supposed that they should have received more; and they likewise received every man a penny.
But when the first came, they supposed that they should have received more; and they likewise received every man a penny:

10: Пришедшие же первыми думали, что они получат больше, но получили и они по динарию;
20:10  καὶ ἐλθόντες οἱ πρῶτοι ἐνόμισαν ὅτι πλεῖον λήμψονται· καὶ ἔλαβον [τὸ] ἀνὰ δηνάριον καὶ αὐτοί.
20:10. venientes autem et primi arbitrati sunt quod plus essent accepturi acceperunt autem et ipsi singulos denarios
But when the first also came, they thought that they should receive more: And they also received every man a penny.
20:10. Then when the first ones also came forward, they considered that they would receive more. But they, too, received one denarius.
20:10. But when the first came, they supposed that they should have received more; and they likewise received every man a penny.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:10: They supposed that they should have received more - They had worked longer - they had been in the heat; they supposed that it was his intention to pay them, not according to contract, but according to the time of the labor.
John Gill
20:10 But when the first came,.... Who were early hired into the vineyard; and design either the first saints that were in the world; or the Jews that first believed in Christ, either really or nominally; or such, who were called by grace in their early days:
they supposed, or "hoped", as the Syriac version renders it,
that they should have received more; than a penny, a greater reward: not that they could expect it on the foot of their agreement, or on account of their work; but because they observed, that they that came last into the vineyard, had as much as they agreed for; and therefore hoped, from the goodness of their Lord to them, that they should receive more:
and they likewise received every man a penny; the selfsame privileges of the Gospel, and a title to the selfsame reward of free grace, the selfsame glory and happiness.
John Wesley
20:10 The first supposed they should have received more - Probably the first here may mean the Jews, who supposed they should always be preferred before the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
20:10 But when the first came, they supposed that they should have received more--This is that calculating, mercenary spirit which had peeped out--though perhaps very slightly--in Peter's question (Mt 19:27), and which this parable was designed once for all to put down among the servants of Christ.
20:1120:11: Իբրեւ առին՝ տրտնջէին զտանուտեռնէն՝ եւ ասէին[369]. [369] Ոմանք ՚ի նոր օրինակաց գրեն. Զտանուտեառնէն։
11 Երբ առան, տրտնջում էին տանտիրոջից ու ասում
11 Երբ առին՝ տանտիրոջ դէմ տրտունջ ըրին ու ըսին.
Իբրեւ առին, տրտնջէին զտանուտեառնէն եւ ասէին թէ:

20:11: Իբրեւ առին՝ տրտնջէին զտանուտեռնէն՝ եւ ասէին[369].
[369] Ոմանք ՚ի նոր օրինակաց գրեն. Զտանուտեառնէն։
11 Երբ առան, տրտնջում էին տանտիրոջից ու ասում
11 Երբ առին՝ տանտիրոջ դէմ տրտունջ ըրին ու ըսին.
zohrab-1805▾ eastern-1994▾ western am▾
20:1111: и, получив, стали роптать на хозяина дома
20:11  λαβόντες δὲ ἐγόγγυζον κατὰ τοῦ οἰκοδεσπότου
20:11. λαβόντες ( Having-had-taken ) δὲ (moreover) ἐγόγγυζον (they-were-murmuring) κατὰ (down) τοῦ (of-the-one) οἰκοδεσπότου (of-a-house-master,"
20:11. et accipientes murmurabant adversus patrem familiasAnd receiving it they murmured against the master of the house,
11. And when they received it, they murmured against the householder,
20:11. And upon receiving it, they murmured against the father of the family,
20:11. And when they had received [it], they murmured against the goodman of the house,
And when they had received [it], they murmured against the goodman of the house:

11: и, получив, стали роптать на хозяина дома
20:11  λαβόντες δὲ ἐγόγγυζον κατὰ τοῦ οἰκοδεσπότου
20:11. et accipientes murmurabant adversus patrem familias
And receiving it they murmured against the master of the house,
20:11. And upon receiving it, they murmured against the father of the family,
20:11. And when they had received [it], they murmured against the goodman of the house,
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 и 12. Сравнять первых с последними и, наоборот, разъяснить и доказать, что так бывает и может быть, хотя бы и не всегда, и что равная плата зависит просто от самой доброты и благости Верховного Домохозяина, — в этом главная и существенная мысль притчи. И нужно признать, что эта именно мысль Христом вполне разъяснена и доказана. При толковании притчи, как и многих других изречений Христа, нужно вообще избегать, по возможности, отвлеченностей. Понимаемая конкретнее, притча означает, что первые не должны гордиться своим первенством, превозноситься пред другими, потому что могут быть такие случаи в человеческой жизни, которые ясно показывают, что первые совершенно сравниваются с последними и последним даже отдается преимущество. Это и должно было быть поучительно для апостолов, рассуждавших: «что же будет нам?» (XIX:27). Христос говорит как бы так: вы спрашиваете, кто больше и что вам будет. Вам, которые пошли за Мною, будет многое (XIX:20); но не принимайте этого в полном и безусловном смысле, не думайте, что так всегда должно быть, непременно будет. Может быть (но не должно быть, непременно так бывает или будет) и вот что (притча о работниках). Вывод, который должны были сделать отсюда слушавшие Христа ученики, таким образом, совершенно ясен и понятен. Здесь не дается повеления непременно сравниваться с последними, не предлагается совета, а разъясняется принцип, руководствуясь которым делатели в Христовом винограднике должны исполнять свои работы.
Adam Clarke: Commentary on the Bible - 1831
20:11: They murmured - The Jews made the preaching of the Gospel to the Gentiles, a pretense why they should reject that Gospel; as they fondly imagined they were, and should be, the sole objects of the Divine approbation. How they murmured because the Gentiles were made partakers of the kingdom of God; see Act 11:1, etc., and Act 15:1, etc. There are many similitudes of this kind among the Jews, where the principal part even of the phraseology of our Lord's parable may be found. Several of them may be seen in Schoettgen. Our Lord, however, as in all other cases, has greatly improved the language, scope, design, and point of the similitude. He was, in all cases, an eminent master of the sentences.
Albert Barnes: Notes on the Bible - 1834
20:11: Murmured - Complained; found fault with.
The goodman of the house - The original here is the same word which in Mat 20:1 is translated householder, and should have been so translated here. It is the old English way of denoting the father of a family. It expresses no moral quality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:11: they murmured: Luk 5:30, Luk 15:2, Luk 15:28-30, Luk 19:7; Act 11:2, Act 11:3, Act 13:45, Act 22:21, Act 22:22; Th1 2:16; Jde 1:16
John Gill
20:11 And when they had received it,.... The external privileges of the Gospel dispensation, an inheritance among them that are sanctified, and a right unto it, on the foot of free grace,
they murmured against the good man of the house; who had been so kind and liberal, to those who came last into the vineyard, and had done no injury to them, but gave them a full reward. So the Jews that first believed in Christ, were at first uneasy at the Gospel being preached to the Gentiles, at the calling of them, and their partaking of the same privileges in a Gospel church state with them, without submitting to the ceremonies of the law, as they had done; just as the Pharisees, in Christ's time, murmured against him; for receiving sinners, and eating with them: though in the latter day, the envy of Ephraim shall depart, and in the ultimate glory there will be no murmuring at each other's happiness.
Robert Jamieson, A. R. Fausset and David Brown
20:11 And when they had received it, they murmured against the goodman of the house--rather, "the householder," the word being the same as in Mt 20:1.
20:1220:12: թէ դոքա՝ յետինքդ՝ մի՛ ժամ գործեցին, եւ հասարակո՞րդս մեզ արարեր զդոսա, որ զծանրութիւն աւուրն բարձաք եւ զտօթ։
12 «Դրանք՝ այդ վերջինները, մէկ ժամ գործ արեցին, իսկ դու դրանց հաւասար արեցիր մեզ, որ տարանք օրուայ ծանրութիւնը եւ տօթը»
12 «Այդ վերջինները մէկ ժամ գործեցին, բայց մեզի հաւասար ըրիր, որ օրուան ծանրութիւնը ու տաքութիւնը քաշեցինք»։
դոքա յետինքդ մի ժամ գործեցին, եւ հասարակորդս մեզ արարեր զդոսա, որ զծանրութիւն աւուրն բարձաք եւ զտօթ:

20:12: թէ դոքա՝ յետինքդ՝ մի՛ ժամ գործեցին, եւ հասարակո՞րդս մեզ արարեր զդոսա, որ զծանրութիւն աւուրն բարձաք եւ զտօթ։
12 «Դրանք՝ այդ վերջինները, մէկ ժամ գործ արեցին, իսկ դու դրանց հաւասար արեցիր մեզ, որ տարանք օրուայ ծանրութիւնը եւ տօթը»
12 «Այդ վերջինները մէկ ժամ գործեցին, բայց մեզի հաւասար ըրիր, որ օրուան ծանրութիւնը ու տաքութիւնը քաշեցինք»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1212: и говорили: эти последние работали один час, и ты сравнял их с нами, перенесшими тягость дня и зной.
20:12  λέγοντες, οὖτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, καὶ ἴσους ἡμῖν αὐτοὺς ἐποίησας τοῖς βαστάσασι τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα.
20:12. λέγοντες ( forthing ,"Οὗτοι (The-ones-these) οἱ (the-ones) ἔσχατοι ( most-bordered ) μίαν (to-one) ὥραν (to-an-hour) ἐποίησαν, (they-did-unto,"καὶ (and) ἴσους ( to-samed ) αὐτοὺς (to-them) ἡμῖν (unto-us) ἐποίησας (thou-did-unto) τοῖς (unto-the-ones) βαστάσασι ( unto-having-carried-to ) τὸ (to-the-one) βάρος (to-a-weight) τῆς (of-the-one) ἡμέρας (of-a-day) καὶ (and) τὸν (to-the-one) καύσωνα. (to-an-en-burning)
20:12. dicentes hii novissimi una hora fecerunt et pares illos nobis fecisti qui portavimus pondus diei et aestusSaying: These last have worked but one hour. and thou hast made them equal to us, that have borne the burden of the day and the heats.
12. saying, These last have spent one hour, and thou hast made them equal unto us, which have borne the burden of the day and the scorching heat.
20:12. saying, ‘These last have worked for one hour, and you have made them equal to us, who worked bearing the weight and heat of the day.’
20:12. Saying, These last have wrought [but] one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.
Saying, These last have wrought [but] one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day:

12: и говорили: эти последние работали один час, и ты сравнял их с нами, перенесшими тягость дня и зной.
20:12  λέγοντες, οὖτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, καὶ ἴσους ἡμῖν αὐτοὺς ἐποίησας τοῖς βαστάσασι τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα.
20:12. dicentes hii novissimi una hora fecerunt et pares illos nobis fecisti qui portavimus pondus diei et aestus
Saying: These last have worked but one hour. and thou hast made them equal to us, that have borne the burden of the day and the heats.
20:12. saying, ‘These last have worked for one hour, and you have made them equal to us, who worked bearing the weight and heat of the day.’
20:12. Saying, These last have wrought [but] one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:12: The burden and heat of the day - The burden means the heavy labor, the severe toil. We have continued at that toil in the heat of the day. The others had worked only a little while, and that in the cool of the evening, and when it was fax more pleasant and much less fatiguing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:12: wrought but one hour: or, continued one hour only
equal: Luk 14:10, Luk 14:11; Rom 3:22-24, Rom 3:30; Eph 3:6
borne: Isa 58:2, Isa 58:3; Zac 7:3-5; Mal 1:13, Mal 3:14; Luk 15:29, Luk 15:30, Luk 18:11, Luk 18:12; Rom 3:27, Rom 9:30-32, Rom 10:1-3, Rom 11:5, Rom 11:6; Co1 4:11; Co2 11:23-28
John Gill
20:12 Saying, these last have wrought but one hour,.... Thinking it hard, that they should have the same reward for the service of one hour, others had for the service of many. This is grudged by the Jews (x);
""Bath Kol", a voice from heaven, went out and said, "Ketiah bar Shallum", is prepared for the life of the world to come; Rabbi wept, and said, there is that obtains his world (or the world to come for himself) , "in one hour"; and there is that obtains it in many years.''
The same observation is also made by the same person, on account of R. Eleazar ben Durdia (y). So in the parable of the Jews above mentioned, which is the broken remains of a common proverb among them like (z) this; it is observed, that there being one labourer among those that were hired, who did his work better than all the rest, and who was taken notice of by the king; that when
"at even the labourers came to take their wages, this labourer also came to take his; and the king gave him his wages equal with them, (or, as in another place, a perfect one,) the labourers began to press him with difficulty, (or as elsewhere (a) "they murmured",) and said, Oh! our Lord, the king, "we have laboured all the day"; but this man has not laboured but two or three hours in the day, and he takes his wages, even as ours, or a perfect reward.''
And so it follows here,
and thou hast made them equal to us, who have borne the burden and heat of the day; of all the Jewish rites and ceremonies, which were burdensome and intolerable. The ceremonial law was a burden to the Jewish people; the multitude of sacrifices enjoined them, and the frequent repetition of them, together with the great number of other ordinances and institutions, produced a weariness in them; especially in the carnal part of them, who saw not the things typified by them, the use and end of them, and so did not enjoy spiritual pleasure in them, Mal 1:13. It was a yoke, and a yoke of bondage to them, which brought on them a spirit of bondage, through the fear of death, which was the penalty annexed to it; and it was an insupportable one, which neither they, nor their forefathers, were able to bear, because it made them debtors to keep the whole law: and this was made still more burdensome, by the traditions of the elders, which were added to it, and which the Scribes and Pharisees obliged to the observance of; to which they themselves still added, and bound heavy burdens, and grievous to be borne, and laid them on men's shoulders. The law was a fiery law, and the dispensation of it was a hot and scorching one; it was uncomfortable working under the flashes of a mount, that burned with fire: the law worked wrath, and possessed the minds of men with a fearful looking for of judgment, and fiery indignation. This may also be applied to such Christians, who are called to more severe service or sufferings for Christ, than others are; who are almost pressed down without measure, and endure fiery trials, are scorched, and made black, with the sun of persecution beating upon them; as the saints under the ten persecutions of the Roman emperors, and as the confessors and martyrs in the times of papal power and cruelty; and who, it might be thought, will have a greater degree of glory and happiness hereafter; and so some have been of opinion, that these are they that shall live and reign with Christ a thousand years, Rev_ 20:4 But it rather seems, that others will be made equal with them, who have not endured what they have done; for all the dead in Christ, all that have part in the first resurrection, when Christ comes, as all the saints will then rise, will share in that glory; even the innumerable company, chosen, redeemed, and called, out of every nation, tongue, and people, and will be admitted to the same honour and happiness, Rev_ 7:9 And this character will also agree with many other servants of Christ, who are called to harder and more laborious service than others are, and labour more abundantly in the Lord's vineyard than others do, and are longer employed in it; as for instance, the Apostle Paul; and yet the same crown of righteousness that is laid up for him, and given to him, will be given to all that love the appearance of Christ, though they have not laboured for his name's sake, as he has done.
(x) T. Bab. Avoda Zara, fol. 10. 2. (y) Ib. fol. 17. 1. (z) Shirhashirim Rabba, fol 21. 4. Midrash Kohelet, fol. 72. 4. (a) T. Hieros. Beracot, fol. 5. 3.
John Wesley
20:12 Thou hast made them equal to us - So St. Peter expressly, Acts 15:9. God - hath put no difference between us (Jews) and them, (Gentiles,) purifying their hearts by faith. And those who were equally holy here, whenever they were called, will be equally happy hereafter.
Robert Jamieson, A. R. Fausset and David Brown
20:12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat--the burning heat.
of the day--who have wrought not only longer but during a more trying period of the day.
20:1320:13: Նա պատասխանի ետ միում ՚ի նոցանէ՝ եւ ասէ. Ը՛նկեր՝ չզրկե՛մ զքեզ, ո՞չ դահեկանի միոջ սա՛կ արկեր ընդ իս.
13 Նա պատասխանեց նրանցից մէկին եւ ասաց. «Ընկե՛ր, քեզ չեմ զրկում. չէ՞ որ ինձ հետ մէկ դահեկանի սակարկեցիր
13 Անիկա պատասխան տուաւ անոնցմէ մէկուն ու ըսաւ. «Ընկե՛ր, ես քեզ չեմ զրկեր. չէ՞ որ դուն ինծի հետ մէկ դահեկանի համաձայնեցար.
Նա պատասխանի ետ միում ի նոցանէ եւ ասէ. Ընկեր, չզրկեմ զքեզ, ո՞չ դահեկանի միոջ սակ արկեր ընդ իս:

20:13: Նա պատասխանի ետ միում ՚ի նոցանէ՝ եւ ասէ. Ը՛նկեր՝ չզրկե՛մ զքեզ, ո՞չ դահեկանի միոջ սա՛կ արկեր ընդ իս.
13 Նա պատասխանեց նրանցից մէկին եւ ասաց. «Ընկե՛ր, քեզ չեմ զրկում. չէ՞ որ ինձ հետ մէկ դահեկանի սակարկեցիր
13 Անիկա պատասխան տուաւ անոնցմէ մէկուն ու ըսաւ. «Ընկե՛ր, ես քեզ չեմ զրկեր. չէ՞ որ դուն ինծի հետ մէկ դահեկանի համաձայնեցար.
zohrab-1805▾ eastern-1994▾ western am▾
20:1313: Он же в ответ сказал одному из них: друг! я не обижаю тебя; не за динарий ли ты договорился со мною?
20:13  ὁ δὲ ἀποκριθεὶς ἑνὶ αὐτῶν εἶπεν, ἑταῖρε, οὐκ ἀδικῶ σε· οὐχὶ δηναρίου συνεφώνησάς μοι;
20:13. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off,"ἑνὶ (unto-one) αὐτῶν (of-them) εἶπεν (it-had-said,"Ἑταῖρε, (Comrade,"οὐκ (not) ἀδικῶ (I-un-course-unto) σε: (to-thee) οὐχὶ (Unto-not) δηναρίου (of-a-denarion) συνεφώνησάς (thou-sounded-together-unto) μοι; (unto-me?"
20:13. at ille respondens uni eorum dixit amice non facio tibi iniuriam nonne ex denario convenisti mecumBut he answering said to one of them: friend, I do thee no wrong: didst thou not agree with me for a penny?
13. But he answered and said to one of them, Friend, I do thee no wrong: didst not thou agree with me for a penny?
20:13. But responding to one of them, he said: ‘Friend, I caused you no injury. Did you not agree with me to one denarius?
20:13. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?
But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny:

13: Он же в ответ сказал одному из них: друг! я не обижаю тебя; не за динарий ли ты договорился со мною?
20:13  ὁ δὲ ἀποκριθεὶς ἑνὶ αὐτῶν εἶπεν, ἑταῖρε, οὐκ ἀδικῶ σε· οὐχὶ δηναρίου συνεφώνησάς μοι;
20:13. at ille respondens uni eorum dixit amice non facio tibi iniuriam nonne ex denario convenisti mecum
But he answering said to one of them: friend, I do thee no wrong: didst thou not agree with me for a penny?
20:13. But responding to one of them, he said: ‘Friend, I caused you no injury. Did you not agree with me to one denarius?
20:13. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:13: Friend, I do thee no wrong - The salvation of the Gentiles can in itself become no impediment to the Jews; there is the same Jesus both for the Jew and for the Greek. Eternal life is offered to both through the blood of the cross; and there is room enough in heaven for all.
Albert Barnes: Notes on the Bible - 1834
20:13: Friend, I do thee no wrong - I have fully complied with the contract. We had an agreement: I have paid all that I promised. If I choose to give a penny to another man if he labors little or not at all if I should choose to give all my property away to others, it would not affect this contract with you: it is fully met; and with my own with that on which you have no further claim I may do as I please. So, if Christians are just, and pay their lawful debts, and injure no one, the world has no right to complain if they give the rest of their property to the poor, or devote it to send the gospel to the pagan, or to release the prisoner or the captive. It is their own. They have a right to do with it as they please. They are answerable, not to people, but to God, and infidels, and worldly people, and cold professors in the church have no right to interfere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:13: Friend: Mat 22:12, Mat 26:50
I do: Gen 18:25; Job 34:8-12, Job 34:17, Job 34:18, Job 35:2, Job 40:8; Rom 9:14, Rom 9:15, Rom 9:20
John Gill
20:13 But he answered one of them,.... Who was the forwardest and loudest in his complaints, and represented the rest;
and said, friend, I do thee no wrong; by giving all alike, the same privileges and blessings to the last, as to the first, since nothing was withheld from him. And indeed the Lord does no wrong to any, by the distinction which he makes among his creatures: he is righteous in all his ways, and holy in all his works: he does no injury to the evil angels, by choosing the good angels, and confirming them in the estate in which they were created; when the others are reserved in chains of darkness, to the judgment of the great day; or by choosing fallen men, in Christ, and making provisions of grace for them, and not devils: and so there is no unrighteousness in him, nor does he do any wrong to any, when, like the potter, out of the same clay, he makes one vessel to honour, and another to dishonour; any more than when, in a providential way, he gives riches and wealth to some, and withholds them from others; or sends his Gospel, the means of grace to one, and not to another: and still less can he be thought to do wrong to the sons of men, by giving to them alike the same grace and privileges here, and the same happiness and glory hereafter; since neither have any right to what they have, or shall enjoy, and no one has the less for what is given to the other.
Didst thou not agree with me for a penny? That is, to labour in the vineyard all the day for a penny; yea, this agreement was made personally with him, not with a servant, or messenger of his; though if it had, it ought, according to the Jewish canons, to have been abode by, which run thus (b):
"A man says to his messenger, or servant, go and hire workmen for me for three pence; he goes and hires them for four pence: if the messenger says to them, your wages be upon me, he gives them four pence, and takes three pence of the master of the house; he looses one out of his own purse: if he says to them, your hire be upon the master of the house, the master of the house gives them according to the custom of the province: if there are one in the province that hired for three pence, and others that are hired for four pence, he gives them but three pence, "and the murmuring" is against the messenger; in what things? When the work is not known, but when the work is known, and it is worth four pence, the master of the house gives them four pence; but if his messenger does not say to them four pence, they do not labour and do what deserves four pence. The householder says to him, hire me for four pence, and the messenger goes and hires for three pence, though the work deserves four pence, they have but three pence; because that , "they took it upon themselves", (i.e. they agreed for so much,) and their murmuring is against the messenger.''
Thus the argument in the parable proceeds upon the agreement, which ought to be abode by.
(b) Maimon. Hilch, Shecirut, c. 9. sect. 3.
Robert Jamieson, A. R. Fausset and David Brown
20:13 But he answered one of them--doubtless the spokesman of the complaining party.
and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? &c.
20:1420:14: ա՛ռ զքոյդ՝ եւ ե՛րթ. եթէ կամիմ յետնոցս տա՛լ որպէս քեզ[370]։ [370] Ոսկան. Եթէ կամիցիմ յետնոցս։ Բազումք. Տալ որպէս քեզ։
14 ստացի՛ր քոնը եւ գնա՛. այս վերջիններին կամենում եմ տալ որքան եւ քեզ
14 Ա՛ռ քուկդ ու գնա՛. կ’ուզեմ որ այս վերջինին քեզի տուածիս չափ տամ։
առ զքոյդ եւ երթ, եթէ կամիմ յետնոցս տալ` որպէս եւ քեզ:

20:14: ա՛ռ զքոյդ՝ եւ ե՛րթ. եթէ կամիմ յետնոցս տա՛լ որպէս քեզ[370]։
[370] Ոսկան. Եթէ կամիցիմ յետնոցս։ Բազումք. Տալ որպէս քեզ։
14 ստացի՛ր քոնը եւ գնա՛. այս վերջիններին կամենում եմ տալ որքան եւ քեզ
14 Ա՛ռ քուկդ ու գնա՛. կ’ուզեմ որ այս վերջինին քեզի տուածիս չափ տամ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1414: возьми свое и пойди; я же хочу дать этому последнему [то же], что и тебе;
20:14  ἆρον τὸ σὸν καὶ ὕπαγε· θέλω δὲ τούτῳ τῶ ἐσχάτῳ δοῦναι ὡς καὶ σοί.
20:14. ἆρον (Thou-should-have-lifted) τὸ (to-the-one) σὸν (to-thine) καὶ (and) ὕπαγε: (thou-should-lead-under) θέλω (I-determine) δὲ (moreover) τούτῳ (unto-the-one-this) τῷ (unto-the-one) ἐσχάτῳ (unto-most-bordered) δοῦναι (to-have-had-given) ὡς (as) καὶ (and) σοί: (unto-THEE)
20:14. tolle quod tuum est et vade volo autem et huic novissimo dare sicut et tibiTake what is thine, and go thy way: I will also give to this last even as to thee.
14. Take up that which is thine, and go thy way; it is my will to give unto this last, even as unto thee.
20:14. Take what is yours and go. But it is my will to give to this last, just as to you.
20:14. Take [that] thine [is], and go thy way: I will give unto this last, even as unto thee.
Take [that] thine [is], and go thy way: I will give unto this last, even as unto thee:

14: возьми свое и пойди; я же хочу дать этому последнему [то же], что и тебе;
20:14  ἆρον τὸ σὸν καὶ ὕπαγε· θέλω δὲ τούτῳ τῶ ἐσχάτῳ δοῦναι ὡς καὶ σοί.
20:14. tolle quod tuum est et vade volo autem et huic novissimo dare sicut et tibi
Take what is thine, and go thy way: I will also give to this last even as to thee.
20:14. Take what is yours and go. But it is my will to give to this last, just as to you.
20:14. Take [that] thine [is], and go thy way: I will give unto this last, even as unto thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:14: Take that thine is - Take what is justly due to you what is properly your own.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:14: thine: Mat 6:2, Mat 6:6, Mat 6:16; Kg2 10:16, Kg2 10:30, Kg2 10:31; Eze 29:18-20; Luk 15:31, Luk 16:25; Rom 3:4, Rom 3:19
I will: Joh 17:2
John Gill
20:14 Take that thine is,.... By agreement, and go thy way; out of my sight, give me no more trouble on this head; which looks like a dismissal from his service, and after privileges; and was true of many among the Jews, who were only nominal professors, and from whom the Gospel and ordinances of it were taken:
I will give unto this last man that was called, and sent into the vineyard,
even as unto thee; the same outward privileges, besides special grace, and eternal glory, which it looks as if the other had not.
John Wesley
20:14 It is my will to give to this last called among the heathens even as to the first called among the Jews: yea, and to the late converted publicans and sinners, even as to those who, were called long before.
20:1520:15: Եթէ չիցէ՞ ինձ իշխանութիւն յիմսս առնե՛լ զինչ եւ կամիմ. կամ թէ ակն քո չա՞ր է, զի ես առատս եմ[371]։ [371] Ոմանք. Չիցէ իշխանութիւն յիմս առնել։
15 միթէ իրաւունք չունե՞մ իմ ունեցածի հետ վարուելու, ինչպէս կամենում եմ: Կամ թէ՝ նախանձո՞ւմ ես, որ ես առատաձեռն եմ»
15 Միթէ ես իշխանութիւն չունի՞մ իմ բաներուս վրայ՝ ինչ որ ուզեմ ընելու. կամ թէ քու աչքդ չա՞ր է՝ որ ես բարերար եմ»։
Եթէ չիցէ՞ ինձ իշխանութիւն յիմսս առնել զինչ եւ կամիմ. կամ թէ ակն քո չա՞ր է, զի ես առատս եմ:

20:15: Եթէ չիցէ՞ ինձ իշխանութիւն յիմսս առնե՛լ զինչ եւ կամիմ. կամ թէ ակն քո չա՞ր է, զի ես առատս եմ[371]։
[371] Ոմանք. Չիցէ իշխանութիւն յիմս առնել։
15 միթէ իրաւունք չունե՞մ իմ ունեցածի հետ վարուելու, ինչպէս կամենում եմ: Կամ թէ՝ նախանձո՞ւմ ես, որ ես առատաձեռն եմ»
15 Միթէ ես իշխանութիւն չունի՞մ իմ բաներուս վրայ՝ ինչ որ ուզեմ ընելու. կամ թէ քու աչքդ չա՞ր է՝ որ ես բարերար եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1515: разве я не властен в своем делать, что хочу? или глаз твой завистлив оттого, что я добр?
20:15  [ἢ] οὐκ ἔξεστίν μοι ὃ θέλω ποιῆσαι ἐν τοῖς ἐμοῖς; ἢ ὁ ὀφθαλμός σου πονηρός ἐστιν ὅτι ἐγὼ ἀγαθός εἰμι;
20:15. οὐκ (Not) ἔξεστίν (it-be-out) μοι (unto-me) ὃ (to-which) θέλω (I-determine) ποιῆσαι (to-have-done-unto) ἐν (in) τοῖς (unto-the-ones) ἐμοῖς ; ( unto-mine ?"ἢ (Or) ὁ (the-one) ὀφθαλμός (an-eye) σου (of-thee) πονηρός (en-necessitated) ἐστιν (it-be) ὅτι (to-which-a-one) ἐγὼ (I) ἀγαθός (good) εἰμι; (I-be?"
20:15. aut non licet mihi quod volo facere an oculus tuus nequam est quia ego bonus sumOr, is it not lawful for me to do what I will? Is thy eye evil, because I am good?
15. Is it not lawful for me to do what I will with mine own? or is thine eye evil, because I am good?
20:15. And is it not lawful for me to do what I will? Or is your eye wicked because I am good?’
20:15. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?
Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good:

15: разве я не властен в своем делать, что хочу? или глаз твой завистлив оттого, что я добр?
20:15  [ἢ] οὐκ ἔξεστίν μοι ὃ θέλω ποιῆσαι ἐν τοῖς ἐμοῖς; ἢ ὁ ὀφθαλμός σου πονηρός ἐστιν ὅτι ἐγὼ ἀγαθός εἰμι;
20:15. aut non licet mihi quod volo facere an oculus tuus nequam est quia ego bonus sum
Or, is it not lawful for me to do what I will? Is thy eye evil, because I am good?
20:15. And is it not lawful for me to do what I will? Or is your eye wicked because I am good?’
20:15. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:15: Is it not lawful for me - As eternal life is the free gift of God, he has a right to give it in whatever proportions, at whatever times, and on whatever conditions he pleases.
Is thine eye evil - An evil eye among the Jews meant a malicious, covetous, or envious person.
Most commentators have different methods of interpreting this parable. Something was undoubtedly designed by its principal parts, besides the scope and design mentioned at the conclusion of the last chapter. The following, which is taken principally from the very pious Quesnel, may render it as useful to the reader as any thing else that has been written on it.
The Church is a vineyard, because it is a place of labor, where no man should be idle. Each of us is engaged to labor in this vineyard - to work out our salvation through him who worketh in us to will and to perform. Life is but a day, whereof childhood, or the first use of reason, is the day-break or first hour, Mat 20:1, in which we receive the first Call.
The promise of the kingdom of glory is given to all those who are workers together with him, Mat 20:2.
The second call is in the time of youth, which is most commonly idle, or only employed in dissipation and worldly cares, Mat 20:3.
The third call is at the age of manhood.
The fourth, in the decline of life, Mat 20:5.
The fifth, when sickness and the infirmities of life press upon us. How many are there in the world who are just ready to leave it, before they properly consider for what end they were brought into it! Still idle, still unemployed in the things which concern their souls; though eternal life is offered to them, and hell moving from beneath to meet them! Mat 20:6.
Others consider the morning the first dawn of the Gospel; and the first call to be the preaching of John Baptist.
The second call, the public preaching of our Lord; and that of the apostles when they got an especial commission to the Jews, Mat 10:5, Mat 10:6, together with that of the seventy disciples mentioned Luk 10:1.
The third call, which was at mid-day, represents the preaching of the fullness of the Gospel after the ascension of Christ, which was the meridian of evangelic glory and excellence.
The fourth call represents the mission of the apostles to the various synagogues of the Jews, in every part of the world where they were scattered; the history of which is particularly given in the Acts of the Apostles.
The fifth call, or eleventh hour, represents the general call of the Gentiles into the Church of Christ, when the unbelieving Jews were finally rejected.
What makes this interpretation the more likely is, that the persons who are addressed at Mat 20:7, say, No man hath hired us, i.e. We never heard the voice of a prophet announcing the true God, nor of an apostle preaching the Lord Jesus, until now. The Jews could not use this as an argument for their carelessness about their eternal interests.
Albert Barnes: Notes on the Bible - 1834
20:15: Is thine we evil because I am good? - The Hebrews used the word evil, when applied to the eye, to denote one envious and malicious, Deu 15:9; Pro 23:6. The eye is called evil in such cases, because envy and malice show themselves directly in the eye. No passions are so fully expressed by the eye as these. "Does envy show itself in the eye? is thine eye so soon turned to express envy and malice because I have chosen to do good?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:15: it: Mat 11:25; Exo 33:19; Deu 7:6-8; Ch1 28:4, Ch1 28:5; Jer 27:5-7; Joh 17:2; Rom 9:15-24, Rom 11:5, Rom 11:6; Co1 4:7; Eph 1:11, Eph 2:1, Eph 2:5; Jam 1:18
Is thine: Mat 6:23; Deu 15:9, Deu 28:54; Pro 23:6, Pro 28:22; Mar 7:22; Jam 5:9
because: Jon 4:1-4; Act 13:45
Geneva 1599
20:15 Is it not lawful for me to do what I will with mine own? Is thine eye (c) evil, because I am good?
(c) Naught, that is to say, do you envy at my goodness towards them? For by an "evil eye" the Hebrews mean "envy", because such dispositions appear chiefly in the eyes, as above in (Mt 6:23). It is set in opposition to the word "single", and it is taken there for corrupt: for whereas he said before in verse 22, "If thine eye be single", he adds in verse 23, "but if thine eye by wicked", or "corrupt", the word being the same in that place as it is here. (Mt 6:22-23)
John Gill
20:15 Is it not lawful for me to do what I will with mine own?.... External gifts and outward privileges, such as enjoying the word and ordinances, are God's own; and he may, as he does, bestow them on whom he will, and when and where he pleases; as he gave them to the Jews, and continued them many hundred years, when the Gentiles were utterly with them destitute of them; and as he has bestowed them in a more abundant manner for a long time on the Gentiles, whilst the Jews despise and reject them. Special grace is his own, which he gives to whom he pleases; it is by his own grace, and not the merits of men, that any are chosen, adopted, justified, pardoned, regenerated, and called; that they have faith, hope, love, repentance, or perform new obedience from a new heart, and new principles. Heaven and glory is his own, of his own preparing and giving; and both grace and glory are disposed of, and that very rightly and lawfully, according to his sovereign good will and pleasure: he chooses, adopts, justifies, pardons, regenerates, calls, and sanctifies whom he pleases; and brings what sons to glory he thinks fit, and bestows it equally upon them: and in so doing, does no wrong, or any injustice to any of his creatures; not to the fallen angels, by choosing some of their species, and confirming them in their original constitution; and by leaving them, the fallen angels, in their apostasy; nor by making provision for fallen man, and not them, nor by punishing them with everlasting destruction; nor do they ever complain of any wrong being done them: nor to non-elect men; for none of Adam's race have any right to grace or glory, and therefore no wrong is done to any of them, by withholding them from them, whereby nothing is taken from them, and given to others; and by punishing them for sin; nor to any elect men, by making others partners with them; since they are all alike by nature, unworthy of grace and glory, and deserving of wrath: what is enjoyed by any of them, is of mere grace, and not through merit; and one has not a whit the less, for what the other is possessed of; so that there is no room for envy, murmuring, and complaint:
is thine eye evil because I am good? An "evil eye", is opposed to a good eye, frequently in Jewish writings, as a "good eye" signifies beneficence and liberality; hence it is said (c).
"He that gives a gift, let him give it "with a good eye"; bountifully and generously; and he that devoteth anything, let him devote it with a "good eye",''
cheerfully and freely: so an "evil eye" intends envy and covetousness, as it does here: and the sense is, art thou envious at the good of others, and covetous and greedy to monopolize all to thyself, because I am liberal, kind, and beneficent? Men are apt to complain of God, and charge his procedures in providence and grace, with inequality and injustice; whereas he does, as he may, all things according to his sovereign will, and never contrary to justice, truth, and goodness; though he is not to be brought to man's bar, and men should submit to his sovereignty.
(c) T. Bab. Bava Bathra, fol. 65. 1. & 71. 1. & 72. 1.
John Wesley
20:15 Is it not lawful for me to do what I will with my own? - Yea, doubtless, to give either to Jew or Gentile a reward infinitely greater than he deserves. But can it be inferred from hence, that it is lawful, or possible, for the merciful Father of spirits to "Consign an unborn soul to hell? Or damn him from his mother's womb?"
Is thine eye evil because I am good - Art thou envious, because I am gracious? Here is an evident reference to that malignant aspect, which is generally the attendant of a selfish and envious temper.
Robert Jamieson, A. R. Fausset and David Brown
20:15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?--that is, "You appeal to justice, and by that your mouth is shut; for the sum you agreed for is paid you. Your case being disposed of, with the terms I make with other laborers you have nothing to do; and to grudge the benevolence shown to others, when by your own admission you have been honorably dealt with, is both unworthy envy of your neighbor, and discontent with the goodness that engaged and rewarded you in his service at all."
20:1620:16: Ա՛յսպէս եղիցին յետինք առաջի՛նք, եւ առաջինք՝ յետինք. զի բազում են կոչեցեալք՝ եւ սակա՛ւք են ընտրեալք[372]։ զէ [372] Ոմանք. Այնպէս եղիցին։ Բազումք. Զի բազումք են կոչե՛՛։
16 Այսպէս, վերջինները առաջին պիտի լինեն, եւ առաջինները՝ վերջին. որովհետեւ բազում են կանչուածները, բայց սակաւ են ընտրեալները»:
16 Այսպէս յետինները առաջին պիտի ըլլան եւ առաջինները յետին. վասն զի կանչուածները շատ են, բայց ընտրուածները քիչ»։
Այսպէս եղիցին յետինք առաջինք, եւ առաջինք` յետինք. զի բազումք են կոչեցեալք, եւ սակաւք են ընտրեալք:

20:16: Ա՛յսպէս եղիցին յետինք առաջի՛նք, եւ առաջինք՝ յետինք. զի բազում են կոչեցեալք՝ եւ սակա՛ւք են ընտրեալք[372]։ զէ
[372] Ոմանք. Այնպէս եղիցին։ Բազումք. Զի բազումք են կոչե՛՛։
16 Այսպէս, վերջինները առաջին պիտի լինեն, եւ առաջինները՝ վերջին. որովհետեւ բազում են կանչուածները, բայց սակաւ են ընտրեալները»:
16 Այսպէս յետինները առաջին պիտի ըլլան եւ առաջինները յետին. վասն զի կանչուածները շատ են, բայց ընտրուածները քիչ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1616: Так будут последние первыми, и первые последними, ибо много званых, а мало избранных.
20:16  οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι καὶ οἱ πρῶτοι ἔσχατοι.
20:16. Οὕτως (Unto-the-one-this) ἔσονται ( they-shall-be ) οἱ (the-ones) ἔσχατοι ( most-bordered ) πρῶτοι ( most-before ) καὶ (and) οἱ (the-ones) πρῶτοι ( most-before ) ἔσχατοι . ( most-bordered )
20:16. sic erunt novissimi primi et primi novissimi multi sunt enim vocati pauci autem electiSo shall the last be first and the first last. For many are called but few chosen.
16. So the last shall be first, and the first last.
20:16. So then, the last shall be first, and the first shall be last. For many are called, but few are chosen.”
20:16. So the last shall be first, and the first last: for many be called, but few chosen.
So the last shall be first, and the first last: for many be called, but few chosen:

16: Так будут последние первыми, и первые последними, ибо много званых, а мало избранных.
20:16  οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι καὶ οἱ πρῶτοι ἔσχατοι.
20:16. sic erunt novissimi primi et primi novissimi multi sunt enim vocati pauci autem electi
So shall the last be first and the first last. For many are called but few chosen.
20:16. So then, the last shall be first, and the first shall be last. For many are called, but few are chosen.”
20:16. So the last shall be first, and the first last: for many be called, but few chosen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 Слова, сказанные в XIX:30 здесь повторяются, и это ясно показывает, что в них именно заключается цель, главная идея и нравоучение притчи. Смысл выражения не заключается в том, что всегда последние должны быть первыми, и наоборот; но что может быть и так, при известных, почти исключительных обстоятельствах. На это указывает употребленное в начале стиха outwV (так), которое может значить здесь: вот, в таких или подобных случаях (но не всегда). Для объяснения 16 стиха находят параллель во 2 Ин VIII и думают, что она «дает ключ» для объяснения притчи, — с чем можно согласиться. Иероним и другие поставляют стих и всю притчу в связь с притчей о блудном сыне, где старший сын ненавидит младшего, не хочет принять его кающегося и обвиняет отца в несправедливости. Последние слова ст. 16-го: «ибо много званых, а мало избранных» следует признать позднейшею вставкою, как на основании свидетельства лучших и авторитетных рукописей, так и по внутренним соображениями. Слова эти, вероятно, заимствованы и перенесены сюда из Мф XXII:14 и сильно затемняют смысл всей притчи.
Adam Clarke: Commentary on the Bible - 1831
20:16: So the last shall be first, and the first last - The Gentiles, who have been long without the true God, shall now enjoy all the privileges of the new covenant; and the Jews, who have enjoyed these from the beginning, shall now be dispossessed of them; for, because they here rejected the Lord, he also hath rejected them.
Many are called, etc. - This clause is wanting in BL, one other, and in the Coptic and Sahidic versions. Bishop Pearce thinks it is an interpolation from Mat 22:14. The simple meaning seems to be: As those who did not come at the invitation of the householder to work in the vineyard did not receive the denarius, or wages, so those who do not obey the call of the Gospel, and believe in Christ Jesus, shall not inherit eternal life.
This place seems to refer to the ancient Roman custom of recruiting their armies. Among this celebrated people, no one was forced to serve his country in a military capacity; and it was the highest honor to be deemed worthy of thus serving it. The youth were instructed, almost from their cradle, in military exercises. The Campus Martius was the grand field in which they were disciplined: there, they accustomed themselves to leaping, running, wrestling, bearing burdens, fencing, throwing the javelin, etc., and when, through these violent exercises, they were all besmeared with dust and sweat, in order to refresh themselves, they swam twice or thrice across the Tyber! Rome might at any time have recruited her armies by volunteers from such a mass of well-educated, hardy soldiers; but she thought proper, to use the words of the Abbe Mably, that the honor of being chosen to serve in the wars should be the reward of the accomplishments shown by the citizens in the Campus Martius, that the soldier should have a reputation to save; and that the regard paid him, in choosing him to serve, should be the pledge of his fidelity and zeal to discharge his duty. The age of serving in the army was from seventeen to forty-five, and the manner in which they were chosen was the following: -
After the creation of consuls, they every year named twenty-four military tribunes, part of whom must have served five years at least, and the rest eleven. When they had divided among them the command of the four legions to be formed, the consuls summoned to the capitol, or Campus Martius, all the citizens who, by their age, were obliged to bear arms. They drew up by tribes, and lots were drawn to determine in what order every tribe should present its soldiers. That which was the first in order chose the four citizens who were judged the most proper to serve in the war; and the six tribunes who commanded the first legion chose one of these four, whom they liked best. The tribunes of the second and third likewise made their choice one after another; and he that remained entered into the fourth legion. A new tribe presented other four soldiers, and the second legion chose first. The third and fourth legions had the same advantage in their turns. In this manner, each tribe successively chose four soldiers, till the legions were complete. They next proceeded to the creation of subaltern officers, whom the tribunes chose from among the soldiers of the greatest reputation. When the legions were thus completed, the citizens who had been called, but not chosen, returned to their respective employments, and served their country in other capacities. None can suppose that these were deemed useless, or that, because not now chosen to serve their country in the field, they were proscribed from the rights and privileges of citizens, much less destroyed, because others were found better qualified to serve their country at the post of honor and danger. Thus many are called by the preaching of the Gospel, but few are found who use their advantages in such a way as to become extensively useful in the Church - and many in the Church militant behave so ill as never to be admitted into the Church triumphant. But what a mercy that those who appear now to be rejected may be called in another muster, enrolled, serve in the field, or work in the vineyard? How many millions does the long-suffering of God lead to repentance!
Albert Barnes: Notes on the Bible - 1834
20:16: So the last shall be first ... - This is the moral or scope of the parable. "To teach this it was spoken." Many that, in the order of time, are brought last into the kingdom, shall be first in the rewards. Higher proportionate rewards shall be given to them than to others. "To all justice shall be done." To all to whom the rewards of heaven are promised they shall be given. Nothing shall be withheld that was promised. If, among this number who are called into the kingdom, I choose to raise some to stations of distinguished usefulness, and to confer on them special talents and higher rewards, I injure no other one. They shall enter heaven, as was promised. If, amid the multitude of Christians, I choose to signalize such men as Paul, and Martyn, and Brainerd, and Spencer, and Summerfield - to appoint some of them to short labor but to wide usefulness, and raise them to signal rewards, I injure not the great multitude of others who live long lives less useful and less rewarded. All shall reach heaven, and all shall receive what I promise to the faithful.
Many be called, but few chosen - The meaning of this, in this connection, I take to be simply this: "Many are called into my kingdom; they come and labor as I command them; many of them are comparatively unknown and obscure; yet they are real Christians, and shall all receive the proper reward. A few I have chosen for higher stations in the church. I have endowed them with apostolic gifts or with superior talents, and suited them for wider usefulness. They may not be as long in the vineyard as others; their race may be sooner run; but I have chosen to honor them in this manner, and I have a right to do it. I injure no one, and have a right to do what I will with my own." Thus explained, this parable has no reference to the call of the Gentiles, nor to the call of aged sinners, nor to the call of sinners out of the church at all. It is simply designed to teach that in the church, among the multitudes who will be saved, Christ makes a difference. He makes some more useful than others, without regard to the time which they serve, and he will reward them accordingly. The parable teaches one truth, and but one; and where Jesus has explained it, we have no right to add to it, and say that it teaches anything else. It adds to the reason for this interpretation, that Christ was conversing about the rewards that should be given to his followers, and not about the numbers that should be called, or about the doctrine of election. See Mat 19:27-29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:16: the last: Mat 8:11, Mat 8:12, Mat 19:30, Mat 21:31; Mar 10:31; Luk 7:47, Luk 13:28-30, Luk 15:7, Luk 17:17, Luk 17:18; Joh 12:19-22; Rom 5:20, Rom 9:30
for: Mat 7:13, Mat 22:14; Luk 14:24; Rom 8:30; Th1 2:13; Th2 2:13, Th2 2:14; Jam 1:23-25
John Gill
20:16 So the last shall be first, and the first last,.... As he had asserted in Mt 19:30 and which is clearly illustrated by this parable, as it may be applied to Jews or Gentiles, or to nominal and real Christians:
for many be called; externally, under the ministration of the Gospel, as the Jews in general were, by Christ and his apostles; but
few chosen; in Christ from all eternity, both to grace and glory; and in consequence, and as an evidence of it, but few among the Jews; as also in the Gentile world, comparatively speaking: and even but a few of those that are outwardly called, are inwardly and effectually called by the powerful grace of God, out of darkness into marvellous light, into the grace and liberty of the Gospel, into communion with Christ, and to the obtaining his kingdom and glory, according to the eternal purpose of God. It is a saying of R. Simeon ben Jochai (d).
"I have seen the children of the world to come (elsewhere (e) it is, of the chamber), , "and they are few".''
Though he vainly thought, that if those few were but two, they were himself and his son.
(d) T. Hieros. Beracot, fol. 13. 4. (e) T. Bab. Succa, fol. 45. 2. & Sanhedrim, fol. 97. 2.
John Wesley
20:16 So the last shall be first, and the first last - Not only with regard to the Jews and Gentiles, but in a thousand other instances. For many are called - All who hear the Gospel; but few chosen - Only those who obey it. Mt 19:30; Mt 22:14.
Robert Jamieson, A. R. Fausset and David Brown
20:16 So the last shall be first, and the first last--that is, "Take heed lest by indulging the spirit of these murmurers at the penny given to the last hired, ye miss your own penny, though first in the vineyard; while the consciousness of having come in so late may inspire these last with such a humble frame, and such admiration of the grace that has hired and rewarded them at all, as will put them into the foremost place in the end."
for many be called, but few chosen--This is another of our Lord's terse and pregnant sayings, more than once uttered in different connections. (See Mt 19:30; Mt 22:14). The "calling" of which the New Testament almost invariably speaks is what divines call effectual calling, carrying with it a supernatural operation on the will to secure its consent. But that cannot be the meaning of it here; the "called" being emphatically distinguished from the "chosen." It can only mean here the "invited." And so the sense is, Many receive the invitations of the Gospel whom God has never "chosen to salvation through sanctification of the Spirit and belief of the truth" (Th2 2:13). But what, it may be asked, has this to do with the subject of our parable? Probably this--to teach us that men who have wrought in Christ's service all their days may, by the spirit which they manifest at the last, make it too evident that, as between God and their own souls, they never were chosen workmen at all.
20:1720:17: Իբրեւ ելանէր Յիսուս յԵրուսաղէմ, ա՛ռ զերկոտասանսն առանձինն, եւ ՚ի ճանապարհին՝ ասէ ցնոսա.
17 Երբ Յիսուս Երուսաղէմ էր բարձրանում, Տասներկուսին առանձին իր հետ վերցրեց եւ ճանապարհին ասաց նրանց
17 Ու երբ Յիսուս Երուսաղէմ կ’ելլէր, ճամբան տասներկու աշակերտները իրեն հետ առաւ առանձին ու ըսաւ անոնց.
Իբրեւ ելանէր Յիսուս յԵրուսաղէմ, առ [66]զերկոտասանսն առանձինն, եւ ի ճանապարհին ասէ ցնոսա:

20:17: Իբրեւ ելանէր Յիսուս յԵրուսաղէմ, ա՛ռ զերկոտասանսն առանձինն, եւ ՚ի ճանապարհին՝ ասէ ցնոսա.
17 Երբ Յիսուս Երուսաղէմ էր բարձրանում, Տասներկուսին առանձին իր հետ վերցրեց եւ ճանապարհին ասաց նրանց
17 Ու երբ Յիսուս Երուսաղէմ կ’ելլէր, ճամբան տասներկու աշակերտները իրեն հետ առաւ առանձին ու ըսաւ անոնց.
zohrab-1805▾ eastern-1994▾ western am▾
20:1717: И, восходя в Иерусалим, Иисус дорогою отозвал двенадцать учеников одних, и сказал им:
20:17  καὶ ἀναβαίνων ὁ ἰησοῦς εἰς ἱεροσόλυμα παρέλαβεν τοὺς δώδεκα [μαθητὰς] κατ᾽ ἰδίαν, καὶ ἐν τῇ ὁδῶ εἶπεν αὐτοῖς,
20:17. Μέλλων (Impending) δὲ (moreover) ἀναβαίνειν (to-step-up,"Ἰησοῦς (an-Iesous,"εἰς (into) Ἰεροσόλυμα (to-a-Hierosoluma,"παρέλαβεν (it-had-taken-beside) τοὺς (to-the-ones) δώδεκα (to-two-ten) [μαθητὰς] "[to-learners]"κατ' (down) ἰδίαν, (to-private-belonged,"καὶ (and) ἐν (in) τῇ (unto-the-one) ὁδῷ (unto-a-way) εἶπεν (it-had-said) αὐτοῖς (unto-them,"
20:17. et ascendens Iesus Hierosolymam adsumpsit duodecim discipulos secreto et ait illisAnd Jesus going up to Jerusalem, took the twelve disciples apart and said to them:
17. And as Jesus was going up to Jerusalem, he took the twelve disciples apart, and in the way he said unto them,
20:17. And Jesus, ascending to Jerusalem, took the twelve disciples aside in private and said to them:
20:17. And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,
And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them:

17: И, восходя в Иерусалим, Иисус дорогою отозвал двенадцать учеников одних, и сказал им:
20:17  καὶ ἀναβαίνων ὁ ἰησοῦς εἰς ἱεροσόλυμα παρέλαβεν τοὺς δώδεκα [μαθητὰς] κατ᾽ ἰδίαν, καὶ ἐν τῇ ὁδῶ εἶπεν αὐτοῖς,
20:17. et ascendens Iesus Hierosolymam adsumpsit duodecim discipulos secreto et ait illis
And Jesus going up to Jerusalem, took the twelve disciples apart and said to them:
20:17. And Jesus, ascending to Jerusalem, took the twelve disciples aside in private and said to them:
20:17. And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,
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
17 (Мк X:32; Лк XVIII:31). Слова Матфея не связаны никакими наречиями с предыдущим, за исключением союза и (kai). Можно даже предполагать, что здесь — пропуск в изложении событий, которые совершились незадолго до последней Пасхи (4-го года общественного служения Иисуса Христа), только отчасти заполненный Ин XI:55-56. Ученики отозваны были, очевидно, потому, что речь Спасителя, по своему содержанию, требовала тайны, или как думает Евфимий Зигабен: «потому что не должно было сообщать этого многим, чтобы они не соблазнились».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, 18 Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, 19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.

This is the third time that Christ gave his disciples notice of his approaching sufferings; he was not going up to Jerusalem to celebrate the passover, and to offer up himself the great Passover; both must be done at Jerusalem: there the passover must be kept (Deut. xii. 5), and there a prophet must perish, because there the great Sanhedrim sat, who were judges in that case, Luke xiii. 33. Observe,

I. The privacy of this prediction; He took the twelve disciples apart in the way. This was one of those things which were told to them in darkness, but which they were afterward to speak in the light, ch. x. 27. His secret was with them, as his friends, and this particularly. It was a hard saying, and, if any could bear it, they could. They would be more immediately exposed to peril with him, and therefore it was requisite that they should know of it, that, being fore-warned, they might be fore-armed. It was not fit to be spoken publicly as yet, 1. Because many that were cool toward him, would hereby have been driven to turn their backs upon him; the scandal of the cross would have frightened them from following him any longer. 2. Because many that were hot for him, would hereby be driven to take up arms in his defense, and it might have occasioned an uproar among the people (ch. xxvi. 5), which would have been laid to his charge, if he had told them of it publicly before: and, besides that such methods are utterly disagreeable to the genius of his kingdom, which is not of this world, he never countenanced any thing which had a tendency to prevent his sufferings. This discourse was not in the synagogue, or in the house, but in the way, as they travelled along; which teaches us, in our walks or travels with our friends, to keep up such discourse as is good, and to the use of edifying. See Deut. xvi. 7.

II. The prediction itself, v. 18, 19. Observe,

1. It is but a repetition of what he had once and again said before, ch. xvi. 21; xvii. 22, 23. This intimates that he not only saw clearly what troubles lay before him, but that his heart was upon his suffering-work; it filled him, not with fear, then he would have studied to avoid it, and could have done it, but with desire and expectation; he spoke thus frequently of his sufferings, because through them he was to enter into his glory. Note, It is good for us to be often thinking and speaking of our death, and of the sufferings which, it is likely, we may meet with betwixt this and the grave; and thus, by making them more familiar, they would become less formidable. This is one way of dying daily, and of taking up our cross daily, to be daily speaking of the cross, and of dying; which would come neither the sooner nor the surer, but much the better, for our thoughts and discourses of them.

2. He is more particular here in foretelling his sufferings than any time before. He had said (ch. xvi. 21), that he should suffer many things, and be killed; and (ch. xvii. 22), that he should be betrayed into the hands of men, and they should kill him; but here he adds; that he shall be condemned, and delivered to the Gentiles, that they shall mock him, and scourge him, and crucify him. These are frightful things, and the certain foresight of them was enough to damp an ordinary resolution, yet (as was foretold concerning him, Isa. xlii. 4) he did not fail, nor was discouraged; but the more clearly he foresaw his sufferings, the more cheerfully he went forth to meet them. He foretels by whom he should suffer, by the chief priests and the scribes; so he had said before, but here he adds, They shall deliver him to the Gentiles, that he might be the better understood; for the chief priests and scribes had no power to put him to death, nor was crucifying a manner of death in use among the Jews. Christ suffered from the malice both of Jews and Gentiles, because he was to suffer for the salvation both of Jews and Gentiles; both had a hand in his death, because he was to reconcile both by his cross, Eph. ii. 16.

3. Here, as before, he annexes the mention of his resurrection and his glory to that of his death and sufferings; The third day he shall rise again. He still brings this in, (1.) To encourage himself in his sufferings, and to carry him cheerfully through them. He endured the cross for the joy set before him; he foresaw he should rise again, and rise quickly, the third day. He shall be straightway glorified, John xiii. 32. The reward is not only sure, but very near. (2.) To encourage his disciples, and comfort them, who would be overwhelmed and greatly terrified by his sufferings. (3.) To direct us, under all the sufferings of this present time, to keep up a believing prospect of the glory to be revealed, to look at the things that are not seen, that are eternal, which will enable us to call the present afflictions light, and but for a moment.
Adam Clarke: Commentary on the Bible - 1831
20:17: And Jesus going up - From Jericho to Jerusalem, See Mat 19:15.
Albert Barnes: Notes on the Bible - 1834
20:17: See also Mar 10:32-34; Luk 18:31-34.
And Jesus, going up to Jerusalem - That is, doubtless, to the Passover. This journey was from the east side of Jordan. See the notes at Mat 19:1. At this time he was on this journey to Jerusalem, probably not far from Jericho. This was his last journey to Jerusalem. He was going up to die for the sins of the world.
Took the twelve disciples apart - All the males of the Jews were required to be at this feast, Exo 23:17. The roads, therefore, on such occasions, would probably be thronged. It is probable, also, that they would travel in companies, or that whole neighborhoods would go together. See Luk 2:44. By his taking them apart is meant his taking them aside from the company. He had something to communicate which he did not wish the others to hear. Mark adds: "And Jesus went before them, and they were amazed; and as they followed they were sore afraid." He led the way. He had told them before Mat 17:22 that he should be betrayed into the hands of people and be put to death. They began now to be afraid that this would happen, and to be solicitous for his life and for their own safety, and they were amazed at his boldness and calmness, and at his fixed determination to go up to Jerusalem in these circumstances.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:17: Jesus: Mar 10:32-34; Luk 18:31-34; Joh 12:12
took: Mat 13:11, Mat 16:13; Gen 18:17; Joh 15:15; Act 10:41
Geneva 1599
20:17 (2) And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,
(2) Christ goes to the cross necessarily, and yet willingly.
John Gill
20:17 And Jesus going up to Jerusalem,.... Which was situated (f) in the highest part of the land of Israel: the land of Israel, is said to be higher than any other land whatever; and the temple at Jerusalem, higher than any part of the land of Israel; wherefore Christ's going to Jerusalem, is expressed by going up to it. Whither he came either from the coasts of Judea, from beyond Jordan, Mt 19:1 where he had been some time healing diseases, disputing with the Pharisees, discoursing with the young ruler, and instructing his disciples; or from a country near to the wilderness, from a city called Ephraim, Jn 11:54 where he continued some time with his disciples, after the sanhedrim had took counsel to put him to death; for this was his last journey to Jerusalem.
Took the twelve disciples apart in the way: into some private place, which lay near the road; for it seems that there were others that followed him, besides the twelve; when he was not willing they should hear what he had to say to them, concerning the issue of this, journey; lest either they should be discouraged and desert him, or it should be made public, and methods be used to prevent it: and said unto them; the disciples, whom he thought fit once more to remind of his sufferings and death, and to prepare them for the same; and though they would not so thoroughly understand all that he should say, yet when it was come to pass, they would remember it, and which would be of service to confirm their faith in him, as the true Messiah. See Gill on Mk 10:32.
(f) T. Bab. Sanhedrim, fol. 87. 1.
John Wesley
20:17 Mk 10:32; Lk 18:31.
20:1820:18: Ահաւասիկ ելանեմք յԵրուսաղէմ, եւ Որդի մարդոյ մատնեսցի՛ քահանայապետիցն՝ եւ դպրաց. եւ դատապարտեսցեն զնա ՚ի մահ.
18 «Ահաւասիկ Երուսաղէմ ենք բարձրանում, եւ մարդու Որդին պիտի մատնուի քահանայապետերին ու օրէնսգէտներին. եւ նրան մահուան պիտի դատապարտեն
18 «Ահա Երուսաղէմ կ’ելլենք եւ Որդին մարդոյ պիտի մատնուի քահանայապետներուն ու դպիրներուն եւ զանիկա մահուան պիտի դատապարտեն,
Ահաւասիկ ելանեմք յԵրուսաղէմ, եւ Որդի մարդոյ մատնեսցի քահանայապետիցն եւ դպրաց, եւ դատապարտեսցեն զնա ի մահ:

20:18: Ահաւասիկ ելանեմք յԵրուսաղէմ, եւ Որդի մարդոյ մատնեսցի՛ քահանայապետիցն՝ եւ դպրաց. եւ դատապարտեսցեն զնա ՚ի մահ.
18 «Ահաւասիկ Երուսաղէմ ենք բարձրանում, եւ մարդու Որդին պիտի մատնուի քահանայապետերին ու օրէնսգէտներին. եւ նրան մահուան պիտի դատապարտեն
18 «Ահա Երուսաղէմ կ’ելլենք եւ Որդին մարդոյ պիտի մատնուի քահանայապետներուն ու դպիրներուն եւ զանիկա մահուան պիտի դատապարտեն,
zohrab-1805▾ eastern-1994▾ western am▾
20:1818: вот, мы восходим в Иерусалим, и Сын Человеческий предан будет первосвященникам и книжникам, и осудят Его на смерть;
20:18  ἰδοὺ ἀναβαίνομεν εἰς ἱεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ,
20:18. Ἰδοὺ ( Thou-should-have-had-seen ,"ἀναβαίνομεν (we-step-up) εἰς (into) Ἰεροσόλυμα, (to-a-Hierosoluma) καὶ (and) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) παραδοθήσεται (it-shall-be-given-beside) τοῖς (unto-the-ones) ἀρχιερεῦσιν (unto-first-sacrders-of) καὶ (and) γραμματεῦσιν, (unto-letterers-of,"καὶ (and) κατακρινοῦσιν (they-shall-separate-down) αὐτὸν (to-it) [θανάτῳ], "[unto-a-death,]"
20:18. ecce ascendimus Hierosolymam et Filius hominis tradetur principibus sacerdotum et scribis et condemnabunt eum morteBehold we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and the scribes: and they shall condemn him to death.
18. Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and scribes; and they shall condemn him to death,
20:18. “Behold, we are ascending to Jerusalem, and the Son of man shall be handed over to the leaders of the priests and to the scribes. And they shall condemn him to death.
20:18. Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,
Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death:

18: вот, мы восходим в Иерусалим, и Сын Человеческий предан будет первосвященникам и книжникам, и осудят Его на смерть;
20:18  ἰδοὺ ἀναβαίνομεν εἰς ἱεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ,
20:18. ecce ascendimus Hierosolymam et Filius hominis tradetur principibus sacerdotum et scribis et condemnabunt eum morte
Behold we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and the scribes: and they shall condemn him to death.
20:18. “Behold, we are ascending to Jerusalem, and the Son of man shall be handed over to the leaders of the priests and to the scribes. And they shall condemn him to death.
20:18. Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:18: The Son of man shall be betrayed - Or, will be delivered up. This is the third time that our Lord informed his disciples of his approaching sufferings and death. This was a subject of the utmost importance, and it was necessary they should be well prepared for such an awful event.
Albert Barnes: Notes on the Bible - 1834
20:18 , Mat 20:19
Behold, we go up to Jerusalem - Jesus assured them that what they feared would come to pass, but he had, in some measure, prepared their minds for this state of suffering by the promises which he had made to them, Mat 19:27-30; 20:1-16. In all their sufferings they might be assured that eternal rewards were before them.
Shall be betrayed - See Mat 17:22. "Unto the chief priests and scribes." The high priest, and the learned men who composed the Sanhedrin or the Great Council of the nation. He was thus betrayed by Judas, Mat 26:15. He was delivered to the chief priests and scribes, Mat 26:57.
And they shall condemn him to death - They had not power to inflict death, as that power had been taken away by the Romans; but they had the power of expressing an opinion, and of delivering him to the Romans to be put to death. This they did, Mat 26:66; Mat 27:2.
Shall deliver him to the Gentiles - That is, because they have not the right of inflicting capital punishment, they will deliver him to those who have to the Roman authorities. The Gentiles here means Pontius Pilate and the Roman soldiers. See Mat 27:2, Mat 27:27-30.
To mock - See the notes at Mat 2:16.
To scourge - That is, to whip. This was done with thongs, or a whip made for the purpose, and this punishment was commonly inflicted upon criminals before crucifixion. See the notes at Mat 10:17.
To crucify him - That is, to put him to death on a cross - the common punishment of slaves. See the notes at Mat 27:31-32.
The third day ... - For the evidence that this was fulfilled, see the notes at Mat 28:15. Mark and Luke say that he would be spit upon. Spitting on another has always been considered an expression of the deepest contempt. Luke says Luk 18:31, "All things that are written by the prophets concerning the Son of man shall be accomplished." Among other things, he says he shall be "spitefully entreated;" that is, treated with spite or malice; malice, implying contempt. These sufferings of our Saviour, and this treatment, and his death, had been predicted in many places. See Isa 53:1-12; Dan 9:26-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:18: and the: Mat 16:21, Mat 17:22, Mat 17:23, Mat 26:2; Psa 2:1-3, Psa 22:1-31, Psa 69:1-36; Isa 53:1-12; Dan 9:24-27; Act 2:23, Act 4:27, Act 4:28
they: Mat 26:66, Mat 27:1; Mar 14:64, Mar 14:65; Luk 22:71
Geneva 1599
20:18 (3) Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,
(3) They that should be persecuting him the least, are the greatest persecutors of Christ.
John Gill
20:18 Behold, we go up to Jerusalem,.... This is the last time of our going thither; observe, and take notice of what I am about to say; some extraordinary things will come to pass, and, as Luke relates that he said,
all things that are written by the prophets concerning the Son of man, shall be accomplished; everything that is recorded in Ps 22:1, and in Is 53:1, or in any other prophecies of the Old Testament, relating to the ill treatment the Messiah should meet with, to his sufferings and death, and all the circumstances attending them, shall be exactly fulfilled in every point: and that they might not be at a loss about what he meant, he gives an account of various particular things, which should befall him;
and the Son of man shall be betrayed: he does not say by whom, though he knew from the beginning who should betray him, that it would be one of his disciples, and that it would be Judas; but the proper time was not yet come to make this discovery: the persons into whose hands he was to be betrayed, are mentioned;
unto the chief priests, and unto the Scribes; who were his most inveterate and implacable enemies; and who were the persons that had already taken counsel to put him to death, and were seeking all advantages and opportunities to execute their design:
and they shall condemn him to death; which is to be understood not of their declaring it as their opinion, that he was guilty of death, and ought to die by a law of their's, which declaration they made before Pilate; nor of their procuring the sentence of death to be pronounced by him, upon him; but of their adjudging him to death among themselves, in the palace of the high priest; which was done by them, as the sanhedrim and great council of the nation; though either they could not, or did not, choose to execute it themselves, and therefore delivered him up to the Romans; for this act of condemning him to death, was to be, and was, before the delivery of him up to the Gentiles, as is clear from what follows.
20:1920:19: եւ մատնեսցե՛ն զնա հեթանոսաց՝ այպանել, եւ հարկանել, եւ ՚ի խա՛չ հանել, եւ յերիր աւուր յարիցէ՛։
19 ու նրան հեթանոսներին պիտի մատնեն՝ ծաղրուելու, ծեծուելու եւ խաչը հանուելու համար, սակայն նա երրորդ օրը յարութիւն պիտի առնի»:
19 Հեթանոսներուն պիտի մատնեն՝ ծաղրուելու, ծեծուելու եւ խաչը հանուելու. բայց երրորդ օրը յարութիւն պիտի առնէ»։
եւ մատնեսցեն զնա հեթանոսաց` այպանել եւ հարկանել եւ ի խաչ հանել, եւ յերիր աւուր յարիցէ:

20:19: եւ մատնեսցե՛ն զնա հեթանոսաց՝ այպանել, եւ հարկանել, եւ ՚ի խա՛չ հանել, եւ յերիր աւուր յարիցէ՛։
19 ու նրան հեթանոսներին պիտի մատնեն՝ ծաղրուելու, ծեծուելու եւ խաչը հանուելու համար, սակայն նա երրորդ օրը յարութիւն պիտի առնի»:
19 Հեթանոսներուն պիտի մատնեն՝ ծաղրուելու, ծեծուելու եւ խաչը հանուելու. բայց երրորդ օրը յարութիւն պիտի առնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1919: и предадут Его язычникам на поругание и биение и распятие; и в третий день воскреснет.
20:19  καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν εἰς τὸ ἐμπαῖξαι καὶ μαστιγῶσαι καὶ σταυρῶσαι, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται.
20:19. καὶ (and) παραδώσουσιν (they-shall-give-beside) αὐτὸν (to-it) τοῖς (unto-the-ones) ἔθνεσιν (unto-nations) εἰς (into) τὸ (to-the-one) ἐμπαῖξαι (to-have-childed-in-to) καὶ (and) μαστιγῶσαι (to-have-en-whipped) καὶ (and) σταυρῶσαι, (to-have-en-staked,"καὶ (and) τῇ (unto-the-one) τρίτῃ (unto-third) ἡμέρᾳ (unto-a-day) ἐγερθήσεται. (it-shall-be-roused)
20:19. et tradent eum gentibus ad deludendum et flagellandum et crucifigendum et tertia die resurgetAnd shall deliver him to the Gentiles to be mocked and scourged and crucified: and the third day he shall rise again.
19. and shall deliver him unto the Gentiles to mock, and to scourge, and to crucify: and the third day he shall be raised up.
20:19. And they shall hand him over to the Gentiles to be mocked and scourged and crucified. And on the third day, he shall rise again.”
20:19. And shall deliver him to the Gentiles to mock, and to scourge, and to crucify [him]: and the third day he shall rise again.
And shall deliver him to the Gentiles to mock, and to scourge, and to crucify [him]: and the third day he shall rise again:

19: и предадут Его язычникам на поругание и биение и распятие; и в третий день воскреснет.
20:19  καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν εἰς τὸ ἐμπαῖξαι καὶ μαστιγῶσαι καὶ σταυρῶσαι, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται.
20:19. et tradent eum gentibus ad deludendum et flagellandum et crucifigendum et tertia die resurget
And shall deliver him to the Gentiles to be mocked and scourged and crucified: and the third day he shall rise again.
20:19. And they shall hand him over to the Gentiles to be mocked and scourged and crucified. And on the third day, he shall rise again.”
20:19. And shall deliver him to the Gentiles to mock, and to scourge, and to crucify [him]: and the third day he shall rise again.
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
19 (Мк X:33, 34; Лк XVIII:32-34). Под «язычниками» разумеются римляне.
Adam Clarke: Commentary on the Bible - 1831
20:19: Deliver him to the Gentiles to mock - This was done by Herod and his Roman soldiers. See Luk 23:11.
To scourge, and to crucify - This was done by Pilate, the Roman governor. The punishment of the cross was Roman not Jewish; but the chief priests condemned him to it, and the Romans executed the sentence. How little did they know that they were, by this process, jointly offering up that sacrifice which was to make an atonement for the Gentiles and for the Jews; an atonement for the sin of the whole world? How often may it be literally said, The wrath of man shall praise thee!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:19: shall deliver: Mat 27:2-10; Mar 15:1, Mar 15:16-20; Luk 23:1-5; Joh 18:28-38; Act 3:13-16; Co1 15:3-7
to mock: Mat 26:67, Mat 26:68, Mat 27:27-31; Psa 22:7, Psa 22:8, Psa 35:16; Isa 53:3; Mar 14:65; Mar 15:16-20, Mar 15:29-31; Luk 23:11; Joh 19:1-4
the third: Mat 12:40, Mat 16:21; Isa 26:19; Hos 6:2; Luk 24:46; Co1 15:4
Geneva 1599
20:19 (4) And shall deliver him to the Gentiles to mock, and to scourge, and to crucify [him]: and the third day he shall rise again.
(4) The shame of the cross is the sure way to the glory of everlasting life.
John Gill
20:19 And shall deliver him to the Gentiles,.... To Pilate, an Heathen governor, and to the Roman officers and soldiers under him; see Jn 18:35.
To mock him, as they did, by putting on him a scarlet robe, platting a crown of thorns, and placing it on his head, and a reed in his hand; and then bowed the knee to him, and cried, hail, king of the Jews!
and to scourge him: as he was by Pilate, at least by his orders: Mark adds, "and spit upon him"; as not only did the Jews in the palace of the high priest, but also the Gentiles, the Roman soldiers, after they had mocked him in the manner before described:
and to crucify him: which, as it was a cruel and shameful death, such as slaves and the worst of malefactors were put to, so it was a Roman one; for which reason, the Jews choose to deliver him into the hands of the Gentiles. The Persic version here adds, "and put him into the grave": which though it followed his crucifixion, was not done by the Gentiles, but by Joseph of Arimathea, a Jew, and a disciple of Jesus; and that not in a contemptuous, but honourable manner
and the third day he shall rise again: this he said for the comfort of his disciples; but now, though these things were so clearly and distinctly expressed by Christ, and which show his omniscience, and give proof both of his deity and Messiahship, yet Luke observes of the disciples, "that they understood none of these things, and this saying was hid from them, neither knew they the things which were spoken": the words were plain, the grammatical sense of them was easy, but they could not imagine that they were to be taken literally; which was such a glaring contradiction to their received and rooted principles of the temporal kingdom of the Messiah, and the grandeur of it, that they fancied these expressions carried a mystical, secret meaning in them, which they were not masters of: and certain it is, that what our Lord now said, was so far from destroying, or weakening these prejudices of theirs, that it rather confirmed them in them; particularly, what he said about rising again, which seemed to have put them afresh in mind, and to excite their hopes of this external felicity, as appears from the following case.
20:2020:20: Յայնժամ մատեաւ առ նա մայր որդւոցն Զեբեդեայ՝ որդւովք իւրովք հանդերձ, երկիր պագանէր՝ եւ խնդրէր ինչ ՚ի նմանէ։
20 Այն ժամանակ նրան մօտեցաւ Զեբեդէոսի որդիների մայրը՝ իր որդիների հետ միասին. նա երկրպագում էր ու նրանից մի բան ուզում
20 Այն ատեն Զեբեդէոսի որդիներուն մայրը որդիներուն հետ եկաւ անոր, երկրպագութիւն կ’ընէր ու բան մը կը խնդրէր անկէ։
Յայնժամ մատեաւ առ նա մայր որդւոցն Զեբեդեայ որդւովք իւրովք հանդերձ, երկիր պագանէր եւ խնդրէր ինչ ի նմանէ:

20:20: Յայնժամ մատեաւ առ նա մայր որդւոցն Զեբեդեայ՝ որդւովք իւրովք հանդերձ, երկիր պագանէր՝ եւ խնդրէր ինչ ՚ի նմանէ։
20 Այն ժամանակ նրան մօտեցաւ Զեբեդէոսի որդիների մայրը՝ իր որդիների հետ միասին. նա երկրպագում էր ու նրանից մի բան ուզում
20 Այն ատեն Զեբեդէոսի որդիներուն մայրը որդիներուն հետ եկաւ անոր, երկրպագութիւն կ’ընէր ու բան մը կը խնդրէր անկէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2020: Тогда приступила к Нему мать сыновей Зеведеевых с сыновьями своими, кланяясь и чего-то прося у Него.
20:20  τότε προσῆλθεν αὐτῶ ἡ μήτηρ τῶν υἱῶν ζεβεδαίου μετὰ τῶν υἱῶν αὐτῆς προσκυνοῦσα καὶ αἰτοῦσά τι ἀπ᾽ αὐτοῦ.
20:20. Τότε (To-the-one-which-also) προσῆλθεν (it-had-came-toward) αὐτῷ (unto-it,"ἡ (the-one) μήτηρ (a-mother) τῶν (of-the-ones) υἱῶν (of-sons) Ζεβεδαίου (of-a-Zebedaios,"μετὰ (with) τῶν (of-the-ones) υἱῶν (of-sons) αὐτῆς (of-it) προσκυνοῦσα (kissing-toward-unto) καὶ (and) αἰτοῦσά (appealing-unto) τι (to-a-one) ἀπ' (off) αὐτοῦ. (of-it)
20:20. tunc accessit ad eum mater filiorum Zebedaei cum filiis suis adorans et petens aliquid ab eoThen came to him the mother of the sons of Zebedee with her sons, adoring and asking something of him.
20. Then came to him the mother of the sons of Zebedee with her sons, worshipping , and asking a certain thing of him.
20:20. Then the mother of the sons of Zebedee approached him, with her sons, adoring him, and petitioning something from him.
20:20. Then came to him the mother of Zebedee’s children with her sons, worshipping [him], and desiring a certain thing of him.
Then came to him the mother of Zebedee' s children with her sons, worshipping [him], and desiring a certain thing of him:

20: Тогда приступила к Нему мать сыновей Зеведеевых с сыновьями своими, кланяясь и чего-то прося у Него.
20:20  τότε προσῆλθεν αὐτῶ ἡ μήτηρ τῶν υἱῶν ζεβεδαίου μετὰ τῶν υἱῶν αὐτῆς προσκυνοῦσα καὶ αἰτοῦσά τι ἀπ᾽ αὐτοῦ.
20:20. tunc accessit ad eum mater filiorum Zebedaei cum filiis suis adorans et petens aliquid ab eo
Then came to him the mother of the sons of Zebedee with her sons, adoring and asking something of him.
20:20. Then the mother of the sons of Zebedee approached him, with her sons, adoring him, and petitioning something from him.
20:20. Then came to him the mother of Zebedee’s children with her sons, worshipping [him], and desiring a certain thing of him.
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
20 (Мк X:35). У Марка с просьбою ко Христу обращаются ученики, названные по имени, Иаков и Иоанн, сыновья Зеведея. Совершенно понятно, что в историческом повествовании возможно было говорить и о матери вместе с ее сыновьями, и об одних только сыновьях, ради краткости не упоминая о матери. Для выяснения причин просьбы следует, прежде всего, обратить внимание на прибавку у Лк XVIII:34 (которой не имеется у других синоптиков), где сообщается, что ученики не поняли слов Христа о Его страданиях. Но на слово «воскреснет» они могли обратить особенное внимание и несколько понять его, хотя и в превратном смысле. — Как называлась по имени мать Иакова и Иоанна, вопрос об этом довольно труден. Там в Евангелиях, где упоминается о «матери сыновей Зеведеевых» (Мф ХX:20; XXVII:56), она нигде не называется Саломией; а там, где говорится о Саломии (Мк XV:40; XVI:1), она нигде не называется «матерью сыновей Зеведеевых». Только преимущественно на основании сличения показаний Мф XXVII:55, 56 и Мк XV:40, 41 приходят к выводу, что матерью сынов Зеведеевых была именно Саломия. Это легко видеть из следующего. При кресте были женщины, смотревшие издали на распятие:
Мф XXVII:56.
Между ними были Мария Магдалина и Мария, мать Иакова, и Иосии, и мать сыновей Зеведеевых.
Мк XV:40.
Были тут и женщины, которые смотрели издали; между ними была и Мария Магдалина, и Мария, мать Иакова Меньшего и Иосии, и Саломия.
Отсюда видно, что «мать сынов Зеведеевых» упоминается у Матфея там, где Марк говорит о Саломии. Далее евангелист Иоанн говорит (XIX:25), что «при кресте Иисуса стояли матерь Его и сестра матери Его, Мария Клеопова и Мария Магдалина». Это место можно читать двояко, именно:
1. Матерь Его (Христа),
2. и сестра Матери Его, Мария Клеопова,
3. и Мария Магдалина.
или:
1. Матерь Его,
2. и сестра матери Его,
3. Мария Клеопова,
4. и Мария Магдалина.
По первому чтению, следовательно, при кресте стояли только три женщины, по второму — четыре. Первое чтение опровергается на том основании, что если бы Мария Клеопова была сестрой Богоматери, то две сестры назывались бы одинаковым именем, что весьма невероятно. Далее в Евангелии Иоанна указываются две как бы группы женщин, и имена первой и второй, а затем третьей и четвертой соединяются союзом «и»:
1-я группа: Матерь Его и сестра Матери Его,
2-я группа: Мария Клеопова и Мария Магдалина.
Таким образом, и здесь под «сестрой Матери Его» возможно разуметь Саломию или мать сыновей Зеведеевых. Такое отождествление, по разным причинам, не может, конечно, считаться вполне несомненным. Но ему нельзя отказать в некоторой вероятности. Если, с одной стороны, Саломия была «матерью сыновей Зеведеевых», а с другой — сестрой Марии, матери Иисуса, то, значит, Иаков и Иоанн Зеведеевы были двоюродными братьями Христа. Саломия находилась в числе женщин, сопровождавших Иисуса Христа, которые следовали за Ним в Галилее и служили Ему (Мф XXVII:56; Мк XV:41). — По всей вероятности, мысль обратиться с просьбою к Иисусу Христу возникла у самих апостолов, и они попросили свою мать передать свою просьбу Иисусу Христу. У Марка просьба учеников выражается в такой форме, какая была прилична только при обращении к Царю и в некоторых случаях даже произносилась и предлагалась самими царями (ср. Мф XIV:7; Мк VI:23). На основании показания Матфея можно заключать, что Саломия, при всем почтении к Иисусу Христу, не обладала достаточными сведениями о характере и цели Его служения. Она подошла с своими сыновьями к Иисусу Христу, кланялась Ему и просила о чем-то (ti). Она, без сомнения, говорила, но слова ее были так неясны и неопределенны, что Спаситель должен был спросить, чего именно она хочет.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him. 21 And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. 22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. 23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father. 24 And when the ten heard it, they were moved with indignation against the two brethren. 25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. 26 But it shall not be so among you: but whosoever will be great among you, let him be your minister; 27 And whosoever will be chief among you, let him be your servant: 28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Here, is first, the request of the two disciples to Christ, and the rectifying of the mistake upon which that was grounded, v. 20-23. The sons of Zebedee were James and John, two of the first three of Christ's disciples; Peter and they were his favourites; John was the disciple whom Jesus loved; yet none were so often reproved as they; whom Christ loves best he reproves most, Rev. iii. 19.

I. Here is the ambitious address they made to Christ--that they might sit, the one on his right hand, and the other on his left, in his kingdom, v. 20, 21. It was a great degree of faith, that they were confident of his kingdom, though now he appeared in meanness; but a great degree of ignorance, that they still expected a temporal kingdom, with worldly pomp and power, when Christ had so often told them of sufferings and self-denial. In this they expected to be grandees. They ask not for employment in this kingdom, but for honour only; and no place would serve them in this imaginary kingdom, but the highest, next to Christ, and above every body else. It is probable that the last word in Christ's foregoing discourse gave occasion to this request, that the third day he should rise again. They concluded that his resurrection would be his entrance upon his kingdom, and therefore were resolved to put in betimes for the best place; nor would they lose it for want of speaking early. What Christ said to comfort them, they thus abused, and were puffed up with. Some cannot bear comforts, but they turn them to a wrong purpose; as sweetmeats in a foul stomach produce bile. Now observe,

1. There was policy in the management of this address, that they put their mother on to present it, that it might be looked upon as her request, and not theirs. Though proud people think well of themselves, they would not be thought to do so, and therefore affect nothing more than a show of humility (Col. ii. 18), and others must be put on to court that honour for them, which they are ashamed to court for themselves. The mother of James and John was Salome, as appears by comparing ch. xxvii. 61, with Mark xv. 40. Some think she was daughter of Cleophas or Alpheus, and sister or cousin german to Mary the mother of our Lord. She was one of those women that attended Christ, and ministered to him; and they thought she had such an interest in him, that he could deny her nothing, and therefore they made her their advocate. Thus when Adonijah had reasonable request to make to Solomon, he put Bathsheba on to speak for him. It was their mother's weakness thus to become that tool of their ambition, which she should have given a check to. Those that are wise and good, would not be seen in an ill-favoured thing. In gracious requests, we should learn this wisdom, to desire the prayers of those that have an interest at the throne of grace; we should beg of our praying friends to pray for us, and reckon it a real kindness.

It was likewise policy to ask first for a general grant, that he would do a certain thing for them, not in faith, but in presumption, upon that general promise; Ask, and it shall be given you; in which is implied this qualification of our request, that it be according to the revealed will of God, otherwise we ask and have not, if we ask to consume it upon our lusts, Jam. iv. 3.

2. There was pride at the bottom of it, a proud conceit of their own merit, a proud contempt of their brethren, and a proud desire of honour and preferment; pride is a sin that most easily besets us, and which it is hard to get clear of. It is a holy ambition to strive to excel others in grace and holiness; but it is a sinful ambition to covet to exceed others in pomp and grandeur. Seekest thou great things for thyself, when thou hast just now heard of thy Master's being mocked, and scourged, and crucified? For shame! Seek them not, Jer. xlv. 5.

II. Christ's answer to this address (v. 22, 23), directed not to the mother, but to the sons that set her on. Though others be our mouth in prayer, the answer will be given to us according as we stand effected. Christ's answer is very mild; they were overtaken in the fault of ambition, but Christ restored them with the spirit of meekness. Observe,

1. How he reproved the ignorance and error of their petition; Ye know not what ye ask. (1.) They were much in the dark concerning the kingdom they had their eye upon; they dreamed of a temporal kingdom, whereas Christ's kingdom is not of this world. They knew not what it was to sit on his right hand, and on his left; they talked of it as blind men do of colours. Our apprehensions of that glory which is yet to be revealed, are like the apprehensions which a child has of the preferments of grown men. If at length, through grace, we arrive at perfection, we shall then put away such childish fancies: when we come to see face to face, we shall know what we enjoy; but now, alas, we know not what we ask; we can but ask for the good as it lies in the promise, Tit. i. 2. What it will be in the performance, eye has not seen, nor ear heard. (2.) They were much in the dark concerning the way to that kingdom. They know not what they ask, who ask for the end, but overlook the means, and so put asunder what God has joined together. The disciples thought, when they had left what little all they had for Christ, and had gone about the country awhile preaching the gospel of the kingdom, all their service and sufferings were over, and it was now time to ask, What shall we have? As if nothing were now to be looked for but crowns and garlands; whereas there were far greater hardships and difficulties before them than they had yet met with. They imagined their warfare was accomplished when it was scarcely begun, and they had yet but run with the footmen. They dream of being in Canaan presently, and consider not what they shall do in the swellings of Jordan. Note, [1.] We are all apt, when we are but girding on the harness, to boast as though we had put it off. [2.] We know not what we ask, when we ask for the glory of wearing the crown, and ask not for grace to bear the cross in our way to it.

2. How he repressed the vanity and ambition of their request. They were pleasing themselves with the fancy of sitting on his right hand, and on his left, in great state; now, to check this, he leads them to the thoughts of their sufferings, and leaves them in the dark about their glory.

(1.) He leads them to the thoughts of their sufferings, which they were not so mindful of as they ought to have been. They looked so earnestly upon the crown, the prize, that they were ready to plunge headlong and unprepared into the foul way that led to it; and therefore he thinks it necessary to put them in mind of the hardships that were before them, that they might be no surprise or terror to them.

Observe, [1.] How fairly he puts the matter to them, concerning these difficulties (v. 22); "You would stand candidates for the first post of honour in the kingdom; but are you able to drink of the cup that I shall drink of? You talk of what great things you must have when you have done your work; but are you able to hold out to the end of it?" Put the matter seriously to yourselves. These same two disciples once knew not what manner of spirit they were of, when they were disturbed with anger, Luke ix. 55; and now they were not aware what was amiss in their spirits when they were lifted up with ambition. Christ sees that pride in us which we discern not in ourselves.

Note, First, That to suffer for Christ is to drink of a cup, and to be baptized with a baptism. In this description of sufferings, 1. It is true, that affliction doth abound. It is supposed to be a bitter cup, that is drunk of, wormwood and gall, those waters of a full cup, that are wrung out to God's people (Ps. xliii. 10); a cup of trembling indeed, but not of fire and brimstone, the portion of the cup of wicked men, Ps. xi. 6. It is supposed to be a baptism, a washing with the waters of affliction; some are dipped in them; the waters compass them about even to the soul (Jonah ii. 5); others have but a sprinkling of them; both are baptism, some are overwhelmed in them, as in a deluge, others ill wet, as in a sharp shower. But, 2. Even in this, consolation doth more abound. It is but a cup, not an ocean; it is but a draught, bitter perhaps, but we shall see the bottom of it; it is a cup in the hand of a Father (John xviii. 11); and it is full of mixture, Ps. lxxv. 8. It is but a baptism; if dipped, that is the worst of it, not drowned; perplexed, but not in despair. Baptism is an ordinance by which we join ourselves to the Lord in covenant and communion; and so is suffering for Christ, Ezek. xx. 37; Isa. xlviii. 10. Baptism is "an outward and visible sign of an inward and spiritual grace;" and so is suffering for Christ, for unto us it is given, Phil. i. 29.

Secondly, It is to drink of the same cup that Christ drank of, and to be baptized with the same baptism that he was baptized with. Christ is beforehand with us in suffering, and in that as in other things left us an example. 1. It bespeaks the condescension of a suffering Christ, that he would drink of such a cup (John xviii. 11), nay, and such a brook (Ps. cx. 7), and drink so deep, and yet so cheerfully; that he would be baptized with such a baptism, and was so forward to it, Luke xii. 50. It was much that he would be baptized with water as a common sinner, much more with blood as an uncommon malefactor. But in all this he was made in the likeness of sinful flesh, and was made sin for us. 2. It bespeaks the consolation of suffering Christians, that they do but pledge Christ in the bitter cup, are partakers of his sufferings, and fill up that which is behind of them; we must therefore arm ourselves with the same mind, and go to him without the camp.

Thirdly, It is good for us to be often putting it to ourselves, whether we are able to drink of this cup, and to be baptized with this baptism. We must expect suffering, and not look upon it as a hard thing to suffer well and as becomes us. Are we able to suffer cheerfully, and in the worst of times still to hold fast our integrity? What can we afford to part with for Christ? How far will we give him credit? Could I find in my heart to drink of a bitter cup, and to be baptized with a bloody baptism, rather than let go my hold of Christ? The truth is, Religion, if it be worth any thing, is worth every thing; but it is worth little, if it be not worth suffering for. Now let us sit down, and count the cost of dying for Christ rather than denying him, and ask, Can we take him upon these terms?

[2.] See how boldly they engage for themselves; they said, We are able, in hopes of sitting on his right hand, and on his left; but at the same time they fondly hoped that they should never be tried. As before they knew not what they asked, so now they knew not what they answered. We are able; they would have done well to put in, "Lord, by thy strength, and in thy grace, we are able, otherwise we are not." But the same that was Peter's temptation, to be confident of his own sufficiency, and presume upon his own strength, was here the temptation of James and John; and it is a sin we are all prone to. They knew not what Christ's cup was, nor what his baptism, and therefore they were thus bold in promising for themselves. But those are commonly most confident, that are least acquainted with the cross.

[3.] See how plainly and positively their sufferings are here foretold (v. 23); Ye shall drink of my cup. Sufferings foreseen will be the more easily borne, especially if looked upon under a right notion, as drinking of his cup, and being baptized with his baptism. Christ began in suffering for us, and expects we should pledge him in suffering for him. Christ will have us know the worst, that we may make the best of our way to heaven; Ye shall drink; that is, ye shall suffer. James drank the bloody cup first of all the apostles, Acts xii. 2. John, though at last he died in his bed, if we may credit the ecclesiastical historians, yet often drank of this bitter cup, as when he was banished into the isle of Patmos (Rev. i. 9), and when (as they say) at Ephesus he was put into a caldron of boiling oil, but was miraculously preserved. He was, as the rest of the apostles, in deaths often. He took the cup, offered himself to the baptism, and it was accepted.

(2.) He leaves them in the dark about the degrees of their glory. To carry them cheerfully through their sufferings, it was enough to be assured that they should have a place in his kingdom. The lowest seat in heaven is an abundant recompence for the greatest sufferings on earth. But as to the preferments there, it was not fit there should be any intimation given for whom they were intended; for the infirmity of their present state could not bear such a discovery with any evenness; "To sit on my right hand and on my left is not mine to give, and therefore it is not for you to ask it or to know it; but it shall be given to them for whom it is prepared of my Father." Note, [1.] It is very probable that there are degrees of glory in heaven; for our Saviour seems to allow that there are some that shall sit on his right hand and on his left, in the highest places. [2.] As the future glory itself, so the degrees of it, are purposed and prepared in the eternal counsel of God; as the common salvation, so the more peculiar honours, are appointed, the whole affair is long since settled, and there is a certain measure of the stature, both in grace and glory, Eph. iv. 13. [3.] Christ, in dispensing the fruits of his own purchase, goes exactly by the measures of his Father's purpose; It is not mine to give, save to them (so it may be read) for whom it is prepared. Christ has the sole power of giving eternal life, but then it is to as many as were given him, John xvii. 2. It is not mine to give, that is, to promise now; that matter is already settled and concerted, and the Father and Son understand one another perfectly well in this matter. "It is not mine to give to those that seek and are ambitious of it, but to those that by great humility and self-denial are prepared for it."

III. Here are the reproof and instruction which Christ gave to the other ten disciples for their displeasure at the request of James and John. He had much to bear with in them all, they were so weak in knowledge and grace, yet he bore their manners.

1. The fret that the ten disciples were in (v. 24). They were moved with indignation against the two brethren; not because they were desirous to be preferred, which was their sin, and for which Christ was displeased with them, but because they were desirous to be preferred before them, which was a reflection upon them. Many seem to have indignation at sin; but it is not because it is sin, but because it touches them. They will inform against a man that swears; but it is only if he swear at them, and affront them, not because he dishonours God. These disciples were angry at their brethren's ambition, though they themselves, bay because they themselves, were as ambitious. Note, It is common for people to be angry at those sins in others which they allow of and indulge in themselves. Those that are proud and covetous themselves do not care to see others so. Nothing makes more mischief among brethren, or is the cause of more indignation and contention, than ambition, and desire of greatness. We never find Christ's disciples quarreling, but something of this was at the bottom of it.

2. The check that Christ gave them, which was very gentle, rather by way of instruction what they should be, than by way of reprehension for what they were. He had reproved this very sin before (ch. xviii. 3), and told them they must be humble as little children; yet they relapsed into it, and yet he reproved them for it thus mildly.

He called them unto him, which intimates great tenderness and familiarity. He did not, in anger, bid them get out of his presence, but called them, in love, to come into his presence: for therefore he is fit to teach, and we are invited to learn of him, because he is meek and lowly in heart. What he had to say concerned both the two disciples and the ten, and therefore he will have them all together. And he tells them, that, whereas they were asking which of them should have dominion a temporal kingdom, there was really no such dominion reserved for any of them. For,

(1.) They must not be like the princes of the Gentiles. Christ's disciples must not be like Gentiles, no not like princes of the Gentiles. Principality doth no more become ministers than Gentilism doth Christians.

Observe, [1.] What is the way of the princes of the Gentiles (v. 25); to exercise dominion and authority over their subjects, and (if they can but win the upper hand with a strong hand) over one another too. That which bears them up in it is, that they are great, and great men think they may do any thing. Dominion and authority are the great things which the princes of the Gentiles pursue, and pride themselves in; they would bear sway, would carry all before them, have every body truckle to them, and every sheaf bow to theirs. They would have it cried before them, Bow the knee; like Nebuchadnezzar, who slew, and kept alive, at pleasure.

[2.] What is the will of Christ concerning his apostles and ministers, in this matter.

First, "It shall not be so among you. The constitution of the spiritual kingdom is quite different from this. You are to teach the subjects of this kingdom, to instruct and beseech them, to counsel and comfort them, to take pains with them, and suffer with them, not to exercise dominion or authority over them; you are not to lord it over God's heritage (1 Pet. v. 3), but to labour in it." This forbids not only tyranny, and abuse of power, but the claim or use of any such secular authority as the princes of the Gentiles lawfully exercise. So hard is it for vain men, even good men, to have such authority, and not to be puffed up with it, and do more hurt than good with it, that our Lord Jesus saw fit wholly to banish it out of his church. Paul himself disowns dominion over the faith of any, 2 Cor. i. 24. The pomp and grandeur of the princes of the Gentiles ill become Christ's disciples. Now, if there were no such power and honour intended to be in the church, it was nonsense for them to be striving who should have it. They knew not what they asked.

Secondly, How then shall it be among the disciples of Christ? Something of greatness among them Christ himself had intimated, and here he explains it; "He that will be great among you, that will be chief, that would really be so, and would be found to be so at last, let him be your minister, your servant," v. 26, 27. Here observe, 1. That it is the duty of Christ's disciples to serve one another, for mutual edification. This includes both humility and usefulness. The followers of Christ must be ready to stoop to the meanest offices of love for the good one of another, must submit one to another (1 Pet. v. 5; Eph. v. 21), and edify one another (Rom. xiv. 19), please one another for good, Rom. xv. 2. The great apostle made himself every one's servant; see 1 Cor. ix. 19. 2. It is the dignity of Christ's disciples faithfully to discharge this duty. The way to be great and chief is to be humble and serviceable. Those are to be best accounted of, and most respected, in the church, and will be so by all that understand things aright; not those that are dignified with high and mighty names, like the names of the great ones of the earth, that appear in pomp, and assume to themselves a power proportionable, but those that are most humble and self-denying, and lay out themselves most to do good, though to the diminishing of themselves. These honour God most, and those he will honour. As he must become a fool that would be wise, so he must become a servant that would be chief. St. Paul was a great example of this; he laboured more abundantly than they all, made himself (as some would call it) a drudge to his work; and is not he chief? Do we not by consent call him the great apostle, though he called himself less than the least? And perhaps our Lord Jesus had an eye to him, when he said, There were last that should be first; for Paul was one born out of due time (1 Cor. xv. 8); not only the youngest child of the family of the apostles, but a posthumous one, yet he became greatest. And perhaps he it was for whom the first post of honour in Christ's kingdom was reserved and prepared of his Father, not for James who sought it; and therefore just before Paul began to be famous as an apostle, Providence ordered it so that James was cut off (Acts xii. 2), that in the college of the twelve Paul might be substituted in his room.

(2.) They must be like the Master himself; and it is very fit that they should, that, while they were in the world, they should be as he was when he was in the world; for to both the present state is a state of humiliation, the crown and glory were reserved for both in the future state. Let them consider that the Son of Man came not to be ministered to, but to minister, and to give his life a ransom for many, v. 28. Our Lord Jesus here sets himself before his disciples as a pattern of those two things before recommended, humility, and usefulness.

[1.] Never was there such an example of humility and condescension as there was in the life of Christ, who came not to be ministered unto, but to minister. When the Son of God came into the world, his Ambassador to the children of men, one would think he should have been ministered to, should have appeared in an equipage agreeable to his person and character; but he did not so; he made no figure, had no pompous train of state-servants to attend him, nor was he clad in robes of honour, for he took upon him the form of a servant. He was indeed ministered to as a poor man, which was a part of his humiliation; there were those that ministered to him of their substance (Luke viii. 2, 3); but he was never ministered to as a great man; he never took state upon him, was not waited on at table; he once washed his disciples' feet, but we never read that they washed his feet. He came to minister help to all that were in distress; he made himself a servant to the sick and diseased; was as ready to their requests as ever any servant was at the beck of his master, and took as much pains to serve them; he attended continually to this very thing, and denied himself both food and rest to attend to it.

[2.] Never was there such an example of beneficence and usefulness as there was in the death of Christ, who gave his life a ransom for many. He lived as a servant, and went about doing good; but he died as a sacrifice, and in that he did the greatest good of all. He came into the world on purpose to give his life a ransom; it was first in his intention. The aspiring princes of the Gentiles make the lives of many a ransom for their own honour, and perhaps a sacrifice to their own humour. Christ doth not do so; his subjects' blood is precious to him, and he is not prodigal of it (Ps. lxxii. 14); but on the contrary, he gives his honour and life too ransom for his subjects. Note, First, Jesus Christ laid down his life for a ransom. Our lives were forfeited into the hands of divine justice by sin. Christ, by parting with his life, made atonement for sin, and so rescued ours; he was made sin, and a curse for us, and died, not only for our good, but in our stead, Acts xx. 28; 1 Pet. i. 18, 19. Secondly, It was a ransom for many, sufficient for all, effectual for many; and, if for many, then, saith the poor doubting soul, "Why not for me?" It was for many, that by him many may be made righteous. These many were his seed, for which his soul travailed (Isa. liii. 10, 11); for many, so they will be when they come all together, though now they appear but a little flock.

Now this is a good reason why we should not strive for precedency, because the cross is our banner, and our Master's death is our life. It is a good reason why we should study to do good, and, in consideration of the love of Christ in dying for us, not hesitate to lay down our lives for the brethren, 1 John iii. 16. Ministers should be more forward than others to serve and suffer for the good of souls, as blessed Paul was, Acts xx. 24; Phil. ii. 17. The nearer we are all concerned in, and the more we are advantaged by, the humility and humiliation of Christ, the more ready and careful we should be to imitate it.
Adam Clarke: Commentary on the Bible - 1831
20:20: The mother of Zebedee's children - This was Salome.
Albert Barnes: Notes on the Bible - 1834
20:20: See also Mar 10:35-45.

20:20
Then came to him give mother of Zebedee's children ... - This was probably Salome, Mar 15:40; Mar 16:1.
With her sons - The names of these sons were James and John, Mar 10:35
Mark says they came and made the request. That is, they made it, as appears from Matthew, through the medium of their mother; they requested her to ask it for them. It is not improbable that she was an ambitious woman, and was desirous to see her sons honored.
Worshipping him - Showing him respect; respectfully saluting him. In the original, kneeling. See the notes at Mat 8:2.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:20: came: Mar 10:35
the mother: Mat 4:21, Mat 27:56; Mar 15:40, Salome
worshipping: Mat 2:11, Mat 8:2, Mat 14:33, Mat 15:25, Mat 28:17
Geneva 1599
20:20 (5) Then came to him the mother of Zebedee's children with her sons, worshipping [him], and desiring a certain thing of him.
(5) The manner of the heavenly kingdom is quite contrary to the earthly kingdom.
John Gill
20:20 Then came to him the mother of Zebedee's children,.... Whose name was Salome, as may be concluded from Mt 27:56 compared with Mk 15:40. She is not called the wife of Zebedee, who might be now dead, but the mother of his children, his two sons, as the Arabic version renders it: James and John, and who were the disciples of Christ: it is not certain, that Zebedee was ever a follower of him; and therefore the woman is described by her relation to her children, and not her husband; and the rather, because it was in their name, and on their account, that she came to Jesus. She is said to be the sister of Joseph, the husband of Mary, the mother of our Lord; and if so, might hope to succeed in her request, on the foot of relation; as also, since she herself had been a constant follower of, and attendant on him; and especially, inasmuch as her sons were his favourite disciples;
with her sons; her two sons, James and John, whom Mark mentions by name:
worshipping him,
and desiring a certain thing of him; that is, she came in a very submissive manner to him, either bowed unto him, or kneeled down before him, or threw herself at his feet, and signified that she had a single favour, and a very considerable one, to ask of him. Mark represents the case thus, that her two sons, James and John, came to Christ, and that they themselves spoke to him, and addressed him in this manner: "Master, we would that thou shouldest do for us, whatsoever we shall desire": which was a very odd request, both as to the matter and manner of it; that they should ask; and insist upon everything to be done for them, they desired; and suggest, that they expected that he would promise them this, before they declared the particular favour they had to ask of him. The matter may be reconciled thus. These two disciples, having observed what Christ had said concerning the twelve disciples sitting on twelve thrones, judging the twelve tribes of Israel, and what he had just related, concerning his rising again the third day, which they might understand of some display of his glory; and concluding from all this, that the setting up of his temporal monarchy was at hand, inform their mother of it, and move to her, to use her interest with Christ, in their favour: and which they did, partly to shun the envy and ill will of the rest of the disciples; and partly, to conceal their own pride and vanity; as also, they might think a request from her, on their behalf, would be more easily granted: accordingly, she agreeing to the motion, they all three came, as Matthew relates, and the mother is the mouth, and speaks for her sons; so that they may be said to make such a request by her, she representing them; or they joined in the petition with her; or as soon as she had made it, they seconded it, and made it their own.
John Wesley
20:20 Then came to him the mother of Zebedee's children - Considering what he had been just speaking, was ever any thing more unreasonable? Perhaps Zebedee himself was dead, or was not a follower of Christ. Mk 10:35.
20:2120:21: Եւ նա՝ ասէ ցնա. Զի՞նչ կամիս։ Ասէ ցնա. Ասա՛՝ զի նստցի՛ն սոքա երկու որդիքս իմ, մի ընդ աջմէ քումմէ՝ եւ մի ընդ ահեկէ յարքայութեան քում[373]։ [373] Ոմանք. Եւ մի յահեկէ ՚ի յարքայութեան։
21 Եւ նա նրան ասաց. «Ի՞նչ ես ուզում»: Կինն ասաց նրան. «Ասա՛, որ սրանք՝ իմ այս երկու որդիները, նստեն քո արքայութեան մէջ, մէկը՝ քո աջ կողմում եւ միւսը՝ ձախ կողմում»
21 Ան ալ ըսաւ անոր. «Ի՞նչ կ’ուզես»։ Ըսաւ անոր. «Ըսէ՛ որ այս իմ երկու որդիներս մէկը աջ կողմդ եւ միւսը ձախ կողմդ նստին քու թագաւորութեանդ մէջ»։
Եւ նա ասէ ցնա. Զի՞նչ կամիս: Ասէ ցնա. Ասա զի նստցին սոքա երկու որդիքս իմ, մի ընդ աջմէ քումմէ եւ մի ընդ ահեկէ, յարքայութեան քում:

20:21: Եւ նա՝ ասէ ցնա. Զի՞նչ կամիս։ Ասէ ցնա. Ասա՛՝ զի նստցի՛ն սոքա երկու որդիքս իմ, մի ընդ աջմէ քումմէ՝ եւ մի ընդ ահեկէ յարքայութեան քում[373]։
[373] Ոմանք. Եւ մի յահեկէ ՚ի յարքայութեան։
21 Եւ նա նրան ասաց. «Ի՞նչ ես ուզում»: Կինն ասաց նրան. «Ասա՛, որ սրանք՝ իմ այս երկու որդիները, նստեն քո արքայութեան մէջ, մէկը՝ քո աջ կողմում եւ միւսը՝ ձախ կողմում»
21 Ան ալ ըսաւ անոր. «Ի՞նչ կ’ուզես»։ Ըսաւ անոր. «Ըսէ՛ որ այս իմ երկու որդիներս մէկը աջ կողմդ եւ միւսը ձախ կողմդ նստին քու թագաւորութեանդ մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2121: Он сказал ей: чего ты хочешь? Она говорит Ему: скажи, чтобы сии два сына мои сели у Тебя один по правую сторону, а другой по левую в Царстве Твоем.
20:21  ὁ δὲ εἶπεν αὐτῇ, τί θέλεις; λέγει αὐτῶ, εἰπὲ ἵνα καθίσωσιν οὖτοι οἱ δύο υἱοί μου εἷς ἐκ δεξιῶν σου καὶ εἷς ἐξ εὐωνύμων σου ἐν τῇ βασιλείᾳ σου.
20:21. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτῇ (unto-it,"Τί (To-what-one) θέλεις; (thou-determine?"λέγει (It-fortheth) αὐτῷ (unto-it,"Εἰπὲ (Thou-should-have-had-said) ἵνα (so) καθίσωσιν (they-might-have-sat-down-to,"οὗτοι (the-one-these) οἱ (the-ones) δύο (two) υἱοί (sons) μου (of-me,"εἷς (one) ἐκ (out) δεξιῶν ( of-right-belonged ) καὶ (and) εἷς (one) ἐξ (out) εὐωνύμων ( of-goodly-named ) σου (of-thee) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) σου. (of-thee)
20:21. qui dixit ei quid vis ait illi dic ut sedeant hii duo filii mei unus ad dexteram tuam et unus ad sinistram in regno tuoWho said to her: What wilt thou? She saith to him: say that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom.
21. And he said unto her, What wouldest thou? She saith unto him, Command that these my two sons may sit, one on thy right hand, and one on thy left hand, in thy kingdom.
20:21. And he said to her, “What do you want?” She said to him, “Declare that these, my two sons, may sit, one at your right hand, and the other at your left, in your kingdom.”
20:21. And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.
And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom:

21: Он сказал ей: чего ты хочешь? Она говорит Ему: скажи, чтобы сии два сына мои сели у Тебя один по правую сторону, а другой по левую в Царстве Твоем.
20:21  ὁ δὲ εἶπεν αὐτῇ, τί θέλεις; λέγει αὐτῶ, εἰπὲ ἵνα καθίσωσιν οὖτοι οἱ δύο υἱοί μου εἷς ἐκ δεξιῶν σου καὶ εἷς ἐξ εὐωνύμων σου ἐν τῇ βασιλείᾳ σου.
20:21. qui dixit ei quid vis ait illi dic ut sedeant hii duo filii mei unus ad dexteram tuam et unus ad sinistram in regno tuo
Who said to her: What wilt thou? She saith to him: say that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom.
20:21. And he said to her, “What do you want?” She said to him, “Declare that these, my two sons, may sit, one at your right hand, and the other at your left, in your kingdom.”
20:21. And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
21 (Мк X:36, 37) Христос обращается к ученикам с вопросом, чего они хотят. Вместо «скажи» у Марка более категорическое «дай» (doV). Вместо «в Царстве Твоем» — «в славе Твоей». Другие различия в речи евангелистов обусловливаются тем, что просьба влагается в уста различных просителей. Саломия просила о том, чтобы в будущем Царстве Своем Спаситель посадил ее сыновей, одного по правую и другого по левую Его сторону. Обычаи, на которые здесь указывается, не исчезли до сих пор. Места по правую и по левую руку, т. е. в самой близи какого-нибудь важного лица, считаются до сих пор особенно почетными. То же было у древних языческих народов и евреев. Места самые близкие к царскому престолу были самыми почетными. Об этом упоминается в Библии в 3 Цар II:19; Пс XIV:10. Иосиф Флавий (Древн. VI, 11, 9) излагает известный библейский рассказ о бегстве Давида, когда Саул, в праздник новомесячия, очистив себя по обычаю, возлег за столом, причем сын его Ионафан сел по правую его сторону, а Авенир — по левую. Смысл просьбы матери сыновей Зеведеевых был, следовательно, тот, чтобы Христос предоставил ее сыновьям главные, самые почетные места в Царстве, которое будет Им учреждено.
Adam Clarke: Commentary on the Bible - 1831
20:21: Grant that these my two sons - James and John. See Mar 15:40. In the preceding chapter, Mat 19:28, our Lord had promised his disciples, that they should sit on twelve thrones, judging the twelve tribes. Salome, probably hearing of this, and understanding it literally, came to request the chief dignities in this new government for her sons; and it appears it was at their instigation that she made this request, for Mark, Mar 10:35, informs us that these brethren themselves made the request, i.e. they made it through the medium of their mother.
One on thy right hand, and the other on (Thy) left - I have added the pronoun in the latter clause on the authority of almost every MS. and version of repute.
That the sons of Zebedee wished for ecclesiastical, rather than secular honors, may be thought probable, from the allusion that is made here to the supreme dignities in the great Sanhedrin. The prince of the Sanhedrin (Ha-Nasi) sat in the midst of two rows of senators or elders; on his right hand sat the person termed AB (the father of the Sanhedrin); and on his left hand the Chacham, or sage. These persons transacted all business in the absence of the president. The authority of this council was at some periods very great, and extended to a multitude of matters both ecclesiastical and civil. These appear to have been the honors which James and John sought. They seem to have strangely forgot the lesson they had learned from the transfiguration.
Albert Barnes: Notes on the Bible - 1834
20:21
Grant that these my two sons may sit ... - They were still looking for a temporal kingdom.
They expected that he would reign on the earth with great pomp and glory. They anticipated that he would conquer as a prince and a warrior. They wished to be distinguished in the day of his triumph. To sit on the right and left hand of a prince was a token of confidence, and the highest honor granted to his friends, Kg1 2:19; Psa 110:1; Sa1 20:25. The disciples, here, had no reference to the kingdom of heaven, but only to the kingdom which they supposed he was about to set up on the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:21: What: Mat 20:32; Kg1 3:5; Est 5:3; Mar 6:22, Mar 10:36, Mar 10:51; Luk 18:41; Joh 15:7
Grant: Mat 18:1, Mat 19:28; Jer 45:5; Mar 10:37; Luk 22:24; Rom 12:10; Plm 1:2, Plm 1:3
the one: Kg1 2:19; Psa 45:9, Psa 110:1; Mar 16:19; Rom 8:34; Col 3:1
in thy: Luk 17:20, Luk 17:21, Luk 19:11; Act 1:6
John Gill
20:21 And he said unto her, what wilt thou?.... Mark says, "he said unto them"; her two sons, James and John, "what would you that I should do for you?" Both is true; what is this singular favour? what business of moment and importance is it, you would have me do for you, you are so eager and pressing for, and so solicitous of? This he said, not as being ignorant of the matter; he knew the corruption of their hearts, the vanity of their minds, their carnal, worldly, and ambitious views; but to lead them on to say all they had to say upon this head; in which may be observed the goodness, humanity, and patience of Christ, in not upbraiding them with their pride and insolence, in bearing with their rashness and folly, and in giving them room to believe, that he should answer their request in every thing that was right and reasonable to be done,
She saith unto him, grant that these my two sons may sit, the one on the right hand, and the other the left in thy kingdom: or, as in Mark, "in thy glory" that is, in thy glorious kingdom; meaning a temporal one, which would outdo all the kingdoms of the world, in external glory, pomp, and splendour, as they imagined: to sit one on the right hand and the other on the left hand of Christ, when he should be seated, literally, on the throne of his father David, signifies to be nearest to his person; to be next to him in power and authority; to have the highest posts of honour, and places of trust and profit; to be his prime ministers; and, in a word, to have the greatest share next to him of worldly honour, riches, and power. To sit at the right hand, was, with the Jews, reckoned a great mark of honour and affection; see 3Kings 2:19 and so with other nations: with the Egyptians especially, it was accounted a great honour to be placed on the right hand, but the greatest to be in the middle: which was equally observed among the Romans, and the same with the Africans and Numidians; though Xenophon relates, that Cyrus, with a singular prudence, that he might receive his guests the more honourably, used to place them at the left hand, accounting that part, as nearest the heart, to be the more worthy. (g) These two, the best and most honourable places, this woman was for engrossing for her two sons, who joined with her in the request; for Mark says, that "they said unto him, grant unto us that we may sit, &c." and Christ's answer here, which follows, implies as much.
(g) Alex. ab. Alex. Genial. Dier. l. 2. c. 19.
John Wesley
20:21 In thy kingdom - Still they expected a temporal kingdom.
20:2220:22: Պատասխանի՛ ետ Յիսուս եւ ասէ. Ո՛չ գիտէք զինչ խնդրէք. կարէ՞ք ըմպել զբաժակն՝ զոր ես ըմպելոցն եմ, կամ զմկրտութիւնն զոր ես մկրտելոցն եմ մկրտել։ Ասեն ցնա. Կարօ՛ղ եմք։
22 Յիսուս պատասխանեց եւ ասաց. «Չէք իմանում՝ ինչ էք խնդրում. կարո՞ղ էք խմել այն բաժակը, որը ես խմելու եմ. կամ՝ մկրտուել այն մկրտութեամբ, որով ես մկրտուելու եմ»: Նրան ասացին՝ կարող ենք
22 Պատասխան տուաւ Յիսուս ու ըսաւ. «Չէք գիտեր թէ ի՛նչ կը խնդրէք։ Կրնա՞ք խմել այն գաւաթը որ ես պիտի խմեմ, կամ այն մկրտութիւնով մկրտուիլ, որով ես պիտի մկրտուիմ»։ Ըսին իրեն. «Կրնանք»։
Պատասխանի ետ Յիսուս եւ ասէ. Ոչ գիտէք զինչ խնդրէք. կարէ՞ք ըմպել զբաժակն զոր ես ըմպելոց եմ. [67]կամ զմկրտութիւնն զոր ես մկրտելոց եմ` մկրտել:`` Ասեն ցնա. Կարող եմք:

20:22: Պատասխանի՛ ետ Յիսուս եւ ասէ. Ո՛չ գիտէք զինչ խնդրէք. կարէ՞ք ըմպել զբաժակն՝ զոր ես ըմպելոցն եմ, կամ զմկրտութիւնն զոր ես մկրտելոցն եմ մկրտել։ Ասեն ցնա. Կարօ՛ղ եմք։
22 Յիսուս պատասխանեց եւ ասաց. «Չէք իմանում՝ ինչ էք խնդրում. կարո՞ղ էք խմել այն բաժակը, որը ես խմելու եմ. կամ՝ մկրտուել այն մկրտութեամբ, որով ես մկրտուելու եմ»: Նրան ասացին՝ կարող ենք
22 Պատասխան տուաւ Յիսուս ու ըսաւ. «Չէք գիտեր թէ ի՛նչ կը խնդրէք։ Կրնա՞ք խմել այն գաւաթը որ ես պիտի խմեմ, կամ այն մկրտութիւնով մկրտուիլ, որով ես պիտի մկրտուիմ»։ Ըսին իրեն. «Կրնանք»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2222: Иисус сказал в ответ: не знаете, чего просите. Можете ли пить чашу, которую Я буду пить, или креститься крещением, которым Я крещусь? Они говорят Ему: можем.
20:22  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν, οὐκ οἴδατε τί αἰτεῖσθε· δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ μέλλω πίνειν; λέγουσιν αὐτῶ, δυνάμεθα.
20:22. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said,"Οὐκ (Not) οἴδατε (ye-had-come-to-see) τί (to-what-one) αἰτεῖσθε : ( ye-appeal-unto ) δύνασθε ( ye-able ) πιεῖν (to-have-drank) τὸ (to-the-one) ποτήριον (to-a-drinkerlet) ὃ (to-which) ἐγὼ (I) μέλλω (I-impend) πίνειν; (to-drink?"λέγουσιν (They-fortheth) αὐτῷ (unto-it," Δυνάμεθα . ( We-able )
20:22. respondens autem Iesus dixit nescitis quid petatis potestis bibere calicem quem ego bibiturus sum dicunt ei possumusAnd Jesus answering, said: You know not what you ask. Can you drink the chalice that I shall drink? They say to him: We can.
22. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink the cup that I am about to drink? They say unto him, We are able.
20:22. But Jesus, responding, said: “You do not know what you are asking. Are you able to drink from the chalice, from which I will drink?” They said to him, “We are able.”
20:22. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.
But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able:

22: Иисус сказал в ответ: не знаете, чего просите. Можете ли пить чашу, которую Я буду пить, или креститься крещением, которым Я крещусь? Они говорят Ему: можем.
20:22  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν, οὐκ οἴδατε τί αἰτεῖσθε· δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ μέλλω πίνειν; λέγουσιν αὐτῶ, δυνάμεθα.
20:22. respondens autem Iesus dixit nescitis quid petatis potestis bibere calicem quem ego bibiturus sum dicunt ei possumus
And Jesus answering, said: You know not what you ask. Can you drink the chalice that I shall drink? They say to him: We can.
20:22. But Jesus, responding, said: “You do not know what you are asking. Are you able to drink from the chalice, from which I will drink?” They said to him, “We are able.”
20:22. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.
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
22 (Мк X:38). Спаситель указывает, что ученики не знают и не понимают, в чем заключается Его истинная слава и Его истинное владычество и царство. Это — слава, владычество и царство раба Иеговы, предающего Себя в жертву для искупления человечества. Златоуст выражает это хорошо, так перифразируя речь Спасителя: «вы напоминаете Мне о чести и венцах, а Я говорю о подвигах и трудах, вам предлежащих». В сущности, в словах матери сынов Зеведеевых и их самих содержалась просьба о допущении к страданиям, которые предстояли Христу, и о которых Он уже говорил раньше. Поэтому реальный смысл просьбы был страшен; но ученики не подозревали этого. Спаситель, в полном согласии с только что преподанным сообщением, или, лучше, учением (XX:18, 19), разоблачает истинный ее смысл. Он указывает на чашу, которую Ему предстояло пить (Мф XXVI:39), которую псалмопевец (Пс CXIV:3) называет болезнями смертными, муками адскими, теснотою и скорбью (на эти тексты указывает Иероним в своем толковании 22 стиха). Спаситель не говорит, что просьба учеников основывалась на неправильном представлении учениками природы Его духовного Царства и не предсказывает здесь о том, что Он будет распят среди двоих разбойников. Он говорит только, что страдания, принесение Себя в жертву и смерть не ведут и не могут быть путем к мирскому владычеству. Он говорит только о чаше, не добавляя, впрочем, что это будет чаша страданий. Очень интересно, что слово «чаша» употреблялось в ветхозаветном писании в двух смыслах, для обозначения и счастья (Пс XV:5; XXII:5), и бедствий (Пс X:6; Ис LI:22; Иер XLIX:12). Но сомнительно, поняли ли слова Христа ученики в первом именно смысле. Самое вероятное предположение то, что их понимание было, так сказать, чем-то средним (ср. Лк XVIII:34). Они не понимали всей глубины смысла слова «чаша» со всем, что здесь подразумевалось; но, с другой стороны, не представляли дела и так, что тут будут только одни страдания и ничего больше. Они могли представлять дело так: для приобретения внешнего, мирского владычества им нужно предварительно испить чашу страданий, которую предстояло испить Самому Христу. Но если Сам Христос будет ее пить, то почему же и им не принять в этом? Это не должно превысить и не превысит их сил. И вот, на вопрос Христа ученики смело отвечают: можем. «В пылу усердия они тотчас изъявили согласие, не зная того, что сказали, но надеясь услышать согласие на свою просьбу» (Злат.).
Adam Clarke: Commentary on the Bible - 1831
20:22: Ye know not what ye ask - How strange is the infatuation, in some parents, which leads them to desire worldly or ecclesiastical honors for their children! He must be much in love with the cross who wishes to have his child a minister of the Gospel; for, if he be such as God approves of in the work, his life will be a life of toil and suffering; he will be obliged to sip, at least, if not to drink largely, of the cup of Christ. We know not what we ask, when, in getting our children into the Church, we take upon ourselves to answer for their Call to the sacred office, and for the salvation of the souls that are put under their care. Blind parents! rather let your children beg their bread than thrust them into an office to which God has not called them; and in which they will not only ruin their souls, but be the means of damnation to hundreds; for if God has not sent them, they shall not profit the people at all.
And to be baptized with the baptism that I am baptized, etc. - This clause in this, and the next verse, is wanting in BDL, two others, (7 more in Mat 20:23), Coptic, Sahidic, Ethiopic, Mr. Wheelock's Persic, Vulgate, Saxon, and all the Itala, except two. Grotius, Mill, and Bengel, think it should be omitted, and Griesbach has left it out of the text in both his editions. It is omitted also by Origen, Epiphanius, Hilary, Jerome, Ambrose, and Juvencus. According to the rules laid down by critics to appreciate a false or true reading, this clause cannot be considered as forming a part of the sacred text. It may be asked, Does not drink of my cup, convey the same idea? Does the clause add any thing to the perspicuity of the passage? And, though found in many good MSS., is not the balance of evidence in point of antiquity against it? Baptism among the Jews, as it was performed in the coldest weather, and the persons were kept under water for some time, was used not only to express death, but the most cruel kind of death. See Lightfoot. As to the term cup, it was a common figure, by which they expressed calamities, judgments, desolation, etc.
They say unto him, We are able - Strange blindness! You can? No: one drop of this cup would sink you into utter ruin, unless upheld by the power of God. However, the man whom God has appointed to the work he will preserve in it.
Albert Barnes: Notes on the Bible - 1834
20:22
Ye know not what ye ask - You do not know the nature of your request, nor what would be involved in it.
You suppose that it would be attended only with honor and happiness if the request was granted, whereas it would require much suffering and trial.
Are ye able to drink of the cup ... - To drink of a cup, in the Scriptures, often signifies to be afflicted, or to be punished, Mat 26:39; Isa 51:17, Isa 51:22; Psa 73:10; Psa 75:8; Jer 25:15; Rev 16:9. The figure is taken from a feast, where the master of a feast extends a cup to those present. Thus God is represented as extending to his Son a cup filled with a bitter mixture - one causing deep sufferings, Joh 18:11. This was the cup to which he referred.
The baptism that I am baptized with - This is evidently a phrase denoting the same thing. Are ye able to suffer with me - to endure the trials and pains which shall come upon you and me in endeavoring to build up my kingdom? Are you able to bear it when sorrows shall cover you like water, and you shall be sunk beneath calamities as floods, in the work of religion? Afflictions are often expressed by being sunk in the floods and plunged in deep waters, Psa 69:2; Isa 43:2; Psa 124:4-5; Lam 3:54.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:22: Ye know not: Mar 10:38; Rom 8:26; Jam 4:3
the cup: Mat 26:39, Mat 26:42; Psa 75:3; jer 25:15-38; Mar 14:36; Luk 22:42; Joh 18:11
baptized with the: Mar 10:39; Luk 12:50
We: Mat 26:35, Mat 26:56; Pro 16:18
Geneva 1599
20:22 But Jesus answered and said, Ye know not what ye ask. Are ye able to (d) drink of the cup that I shall drink of, and to be baptized with the (e) baptism that I am baptized with? They say unto him, We are able.
(d) "Taking the cup" is figurative speech for that which is contained in the cup. And again, the Hebrews understand by the word "cup", sometimes the manner of punishment which is rendered to sin, as (Ps 11:6), or the joy that is given to the faithful, as (Ps 23:5), and sometimes a lot or condition, as (Ps 16:5).
(e) This is in reference to afflictions, as David commonly uses.
John Gill
20:22 But Jesus answered, and said,.... To her two sons,
ye know not what ye ask. They were ignorant of the nature of Christ's kingdom, which is spiritual, and not of this world: or they would never have asked such a question, or sued for that which will never be enjoyed by any and supposing that Christ's kingdom had been such as they imagined, yet in asking for honours and riches, they might not know what they asked for; they might promise themselves much pleasure and happiness in the enjoyment of them, and yet, if indulged with them, might be disappointed, and find unexpected troubles and uneasiness. It would have been much more proper and seasonable, on hearing of Christ's being mocked, scourged, spit upon, and crucified, if they had put such a question to themselves, Christ here directs to,
are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism I am baptized with? meaning his reproaches, sorrows, sufferings, and death; which because of the disagreeableness of them, he compares to a bitter cup of vengeance, wrath, fury, and indignation; and because they were appointed to him, and allotted for him, they were his portion, therefore he expresses them by a "cup"; and because they were so many and great, of such an overwhelming nature, that he seemed to be plunged into them, and covered with them, therefore he likens them to a "baptism" and which the ordinance of water baptism, performed by immersion, is a lively representation of. Now Christ suggests to these disciples, that instead of indulging their ambitious desires of worldly grandeur, that they would do well to consider what a bitter cup he had to drink of, and what a sea of sorrows and sufferings he was about to be plunged into, and drenched in; and whether they could think of enduring anything of the like kind, for his sake, which was most likely to be in a short time, what they would be called unto, and not to honours, ease, and pleasure; and what they must be sure, more or less, to undergo, before they entered the everlasting kingdom of glory:
they say unto him, we are able; not considering the nature of these sufferings, and their own weakness; but partly through ignorance of themselves, and a vain confidence which possessed them; and chiefly through a vehement desire of the places in his kingdom, they asked for, and which they thought drinking his cup, and being baptized with his baptism, were the condition, and the means of enjoying; and so rashly affirm their ability, and which includes their willingness to comply herewith.
John Wesley
20:22 Ye know not what is implied in being advanced in my kingdom, and necessarily prerequired thereto. All who share in my kingdom must first share in my sufferings. Are you able and willing to do this? Both these expressions, The cup, the baptism, are to be understood of his sufferings and death. The like expressions are common among the Jews.
20:2320:23: Ասէ՛ ցնոսա Յիսուս. Զբաժակն իմ ըմպիցէ՛ք, եւ զմկրտութիւնն զոր ես մկրտիմ՝ մկրտիցի՛ք, բայց նստուցանել ընդ աջմէ եւ ընդ ահեկէ իմմէ՝ ո՛չ է իմ տալ, այլ որոց տուեա՛լ է ՚ի Հօրէ իմմէ[374]։ [374] Ոմանք. Եւ զմկրտութիւնն իմ մկրտիցիք։ Եւ ոմանք. Զոր ես մկրտելոց եմ՝ մկրտիցիք։
23 Յիսուս նրանց ասաց. «Իմ բաժակը կը խմէք, եւ այն մկրտութեամբ, որով ես մկրտւում եմ, կը մկրտուէք, բայց նստեցնել իմ աջ եւ ձախ կողմերում՝ ես չէ, որ կը տամ, այլ այդ նրանց համար է, որոնց տրուած է իմ Հօրից»
23 Յիսուս ըսաւ անոնց. «Իմ գաւաթս պիտի խմէք եւ այն մկրտութիւնով որ ես մկրտուելու եմ, պիտի մկրտուիք. բայց իմ աջ ու ձախ կողմս նստիլը ես չեմ կրնար որոշել, հապա անոնց որ պատրաստուած է իմ Հօրմէս»։
Ասէ ցնոսա [68]Յիսուս. Զբաժակն իմ ըմպիցէք, [69]եւ զմկրտութիւնն զոր ես մկրտելոց եմ` մկրտիցիք,`` բայց [70]նստուցանել ընդ աջմէ եւ ընդ ահեկէ իմմէ` ոչ է իմ տալ, այլ որոց [71]տուեալ է ի Հօրէ իմմէ:

20:23: Ասէ՛ ցնոսա Յիսուս. Զբաժակն իմ ըմպիցէ՛ք, եւ զմկրտութիւնն զոր ես մկրտիմ՝ մկրտիցի՛ք, բայց նստուցանել ընդ աջմէ եւ ընդ ահեկէ իմմէ՝ ո՛չ է իմ տալ, այլ որոց տուեա՛լ է ՚ի Հօրէ իմմէ[374]։
[374] Ոմանք. Եւ զմկրտութիւնն իմ մկրտիցիք։ Եւ ոմանք. Զոր ես մկրտելոց եմ՝ մկրտիցիք։
23 Յիսուս նրանց ասաց. «Իմ բաժակը կը խմէք, եւ այն մկրտութեամբ, որով ես մկրտւում եմ, կը մկրտուէք, բայց նստեցնել իմ աջ եւ ձախ կողմերում՝ ես չէ, որ կը տամ, այլ այդ նրանց համար է, որոնց տրուած է իմ Հօրից»
23 Յիսուս ըսաւ անոնց. «Իմ գաւաթս պիտի խմէք եւ այն մկրտութիւնով որ ես մկրտուելու եմ, պիտի մկրտուիք. բայց իմ աջ ու ձախ կողմս նստիլը ես չեմ կրնար որոշել, հապա անոնց որ պատրաստուած է իմ Հօրմէս»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2323: И говорит им: чашу Мою будете пить, и крещением, которым Я крещусь, будете креститься, но дать сесть у Меня по правую сторону и по левую--не от Меня [зависит], но кому уготовано Отцем Моим.
20:23  λέγει αὐτοῖς, τὸ μὲν ποτήριόν μου πίεσθε, τὸ δὲ καθίσαι ἐκ δεξιῶν μου καὶ ἐξ εὐωνύμων οὐκ ἔστιν ἐμὸν [τοῦτο] δοῦναι, ἀλλ᾽ οἷς ἡτοίμασται ὑπὸ τοῦ πατρός μου.
20:23. λέγει (It-fortheth) αὐτοῖς (unto-them,"Τὸ (To-the-one) μὲν (indeed) ποτήριόν (to-a-drinkerlet) μου (of-me) πίεσθε , ( ye-shall-drink ) τὸ (to-the-one) δὲ (moreover) καθίσαι (to-have-sat-down-to) ἐκ (out) δεξιῶν ( of-right-belonged ) μου (of-me) καὶ (and) ἐξ (out) εὐωνύμων ( of-goodly-named ) οὐκ (not) ἔστιν (it-be) ἐμὸν (mine) δοῦναι, (to-have-had-given,"ἀλλ' (other) οἷς ( unto-which ) ἡτοίμασται (it-had-come-to-be-readied-to) ὑπὸ (under) τοῦ (of-the-one) πατρός (of-a-Father) μου. (of-me)
20:23. ait illis calicem quidem meum bibetis sedere autem ad dexteram meam et sinistram non est meum dare vobis sed quibus paratum est a Patre meoHe saith to them: My chalice indeed you shall drink; but to sit on my right or left hand is not mine to give to you, but to them for whom it is prepared by my Father.
23. He saith unto them, My cup indeed ye shall drink: but to sit on my right hand, and on left hand, is not mine to give, but for whom it hath been prepared of my Father.
20:23. He said to them: “From my chalice, indeed, you shall drink. But to sit at my right or my left is not mine to give to you, but it is for those for whom it has been prepared by my Father.”
20:23. And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but [it shall be given to them] for whom it is prepared of my Father.
And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but [it shall be given to them] for whom it is prepared of my Father:

23: И говорит им: чашу Мою будете пить, и крещением, которым Я крещусь, будете креститься, но дать сесть у Меня по правую сторону и по левую--не от Меня [зависит], но кому уготовано Отцем Моим.
20:23  λέγει αὐτοῖς, τὸ μὲν ποτήριόν μου πίεσθε, τὸ δὲ καθίσαι ἐκ δεξιῶν μου καὶ ἐξ εὐωνύμων οὐκ ἔστιν ἐμὸν [τοῦτο] δοῦναι, ἀλλ᾽ οἷς ἡτοίμασται ὑπὸ τοῦ πατρός μου.
20:23. ait illis calicem quidem meum bibetis sedere autem ad dexteram meam et sinistram non est meum dare vobis sed quibus paratum est a Patre meo
He saith to them: My chalice indeed you shall drink; but to sit on my right or left hand is not mine to give to you, but to them for whom it is prepared by my Father.
20:23. He said to them: “From my chalice, indeed, you shall drink. But to sit at my right or my left is not mine to give to you, but it is for those for whom it has been prepared by my Father.”
20:23. And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but [it shall be given to them] for whom it is prepared of my Father.
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
23 (Мк X:39, 40). Стих этот всегда считался одним из труднейших для истолкования и даже дал повод некоторым еретикам (арианам) ложно утверждать, что Сын Божий не равен Богу Отцу. Мнение ариан было отвергнуто всеми Отцами церкви, как неосновательное и еретическое, ибо из других мест Нового Завета (Мф IX:6, 8; XXVIII:18; Мк II:10; Ин XVII:2; X:30 и пр.) ясно видно, что Христос везде присваивает Себе власть равную с Богом Отцом. — Для правильного истолкования изложенных в 23 стихе изречений Спасителя следует обратить внимание на два весьма важных обстоятельства. Во-первых, если ученики и их мать в 21 стихе просят Его о первых местах в Царстве Его или в «славе», то в речи Спасителя, начиная с 23 стиха и кончая 28 (и у Луки в отделе, поставленном в другой связи, XXII:24-27, который иногда приводится здесь в виде параллели), ни о царстве, ни о славе совсем нет ни малейшего упоминания. Придя в мир, Мессия явился как страдающий Раб Иеговы, Искупитель человечества. Отсюда ясно, что сесть по правую и по левую сторону Христа не значит прежде всего участвовать в Его славе, а указывает на предварительное приближение к Нему в Его страданиях, на самоотречение и несение креста. Только после этого предстоит людям возможность войти и в Его славу. По изволению и совету Божию всегда находятся люди, которые принимают участие в страданиях Христа и таким образом делаются Ему особенно близкими, как бы садятся по правую и по левую Его стороны. Во-вторых, следует заметить, что два евангелиста, Матфей и Марк, употребляют здесь два различных выражения: «кому уготовано Отцом Моим» (Мф) и просто «кому уготовано» (Мк). Оба эти выражения точны и сильны и заключают в себе одну и ту же мысль — о промыслительном значении страданий в земной жизни человечества.
Adam Clarke: Commentary on the Bible - 1831
20:23: Is not mine to give, but it shall be given to them for wham it is prepared of my Father - The common translation, in which the words, it shall be given to them; are interpolated by our translators, utterly changes and destroys the meaning of the passage. It represents Christ (in opposition to the whole Scriptures) as having nothing to do in the dispensing of rewards and punishments; whereas, our Lord only intimates that, however partial he may be to these two brethren, yet seats in glory can only be given to those who are fitted for them. No favor can prevail here; the elevated seat is for him who is filled with the fullness of God. The true construction of the words is this: - ουκ εϚιν εμον δουναι, αλλ' ὁις ητοιμυϚαι ὑπο του πατρος μου, To sit on my right hand and on my left, is not mine to give, except to them for whom it is prepared of my Father. According to the prediction of Christ, these brethren did partake of his afflictions: James was martyred by Herod, Act 12:2; and John was banished to Patmos, for the testimony of Christ, Rev 1:9.
Albert Barnes: Notes on the Bible - 1834
20:23
Ye shall indeed drink of my cup ... - You will follow me, and you will partake of my afflictions, and will suffer as I shall.
This was fulfilled. James was slain with the sword by Herod, Act 12:2. John lived many years; but he attended the Saviour through his sufferings, and was himself banished to Patmos, a solitary island, for the testimony of Jesus Christ - a companion of others in tribulation, Rev 1:9.
Is not mine to give ... - The translation of this place evidently does not express the sense of the original. The translation expresses the idea that Jesus has nothing to do in bestowing rewards on his followers. This is at variance with the uniform testimony of the Scriptures, Mat 25:31-40; Joh 5:22-30. The correct translation of the passage would be, "To sit on my right hand and on my left is not mine to give, except to those for whom it is prepared by my Father." The passage thus declares that Christ would give rewards to his followers, but only to such as should be entitled to them according to the purpose of his Father. Much as he might be attached to these two disciples, yet he could not bestow any such signal favors on them out of the regular course of things. Rewards were prepared for his followers, and in due time they should be bestowed. He would bestow them according as they had been provided from eternity by God the Father, Mat 25:34. The correct sense is seen by leaving out that part of the verse in italics, and this is one of the places in the Bible where the sense has been obscured by the introduction of words which have nothing to correspond with them in the original. See a similar instance in Jo1 2:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:23: Ye: Act 12:2; Rom 8:17; Co2 1:7; Col 1:24; Ti2 2:11, Ti2 2:12; Rev 1:9
to sit: Rather, "to sit on my right hand, and on my left, is not mine to give, except to them for whom it is prepared of my Father."
for: Mat 25:34; Mar 10:40; Co1 2:9; Heb 11:16
Geneva 1599
20:23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is (f) not mine to give, but [it shall be given to them] for whom it is prepared of my Father.
(f) The almightiness of Christ's divinity is not shut out by this, but it shows the debasing of himself by taking man's nature upon him.
John Gill
20:23 And he saith unto them, ye shall drink indeed of my cup,.... Not of the selfsame, but of what was like unto it; meaning, that they should endure much persecution for his name's sake, as all that will live godly in Christ Jesus must expect in one shape or another. Thus James, who was one of these persons, was slain with the sword by Herod; John, the other, was imprisoned, and beaten by the order of the Jewish sanhedrim, was banished into the isle of Patmos by Domitian; and, some say, was cast into a cauldron of boiling oil, though saved in it: so that these words seem to be a prophecy of what they should suffer for Christ, instead of enjoying places of worldly honour and profit under him, they were seeking for.
And be baptized with the baptism that I am baptized with: this clause is here, and in the former verse, omitted by the Vulgate Latin, and Ethiopic versions, and in some Greek copies, and is thought to be transcribed hither out of Mark's Gospel; but the Syriac, Arabic, and Persic versions have it, and so has Munster's Hebrew Gospel, and it appears in many Greek copies. James, being bathed in his own blood, when killed with the sword, and John being cast into a vessel of scalding oil, these are fitly expressed by a baptism.
But to sit on my right hand, and on my left, is not mine, to give; in the sense in which they asked it, since he was no temporal prince; nor was his kingdom of this world; nor had he any such external favours, or worldly honours: and as to the true and spiritual sense of such a phrase, it was not a point to be fixed now by him, as man, and according to his own will; as who should reign with him in the kingdom of heaven, who should sit down on the same throne with him, and enjoy all the glories and happiness of the world to come; and though, as mediator, all this glory was given to him, and he had it in his hands to give to others, yet to none
but those
for whom, says he,
Tit is prepared of my Father: for this is the true reading and sense of the last clause; signifying, that eternal life, or the heavenly glory, is a kingdom prepared by his Father, from the foundation of the world, and not for anybody, and every person, but for some only, according to his Father's sovereign will and pleasure; and that this is an affair that was fixed by him, in his eternal counsels and purposes, and in the covenant of his grace, and not to be adjusted now; nor was the designation of it to be, nor will the distribution of it be according to the merits of men, but the free grace of God; and though he, as mediator, was appointed to bestow both grace and glory on men, yet only on those the Father had given to him, for whom grace was laid up in him, and glory prepared.
John Wesley
20:23 But to sit on my right hand - Christ applies to the glories of heaven, what his disciples were so stupid as to understand of the glories of earth. But he does not deny that this is his to give. It is his to give in the strictest propriety, both as God, and as the Son of man. He only asserts, that he gives it to none but those for whom it is originally prepared; namely, those who endure to the end in the faith that worketh by love.
20:2420:24: Եւ լուեալ տասանցն, բարկացա՛ն ՚ի վերայ երկուցն եղբարց։
24 Եւ տասը աշակերտները, այս լսելով, բարկացան երկու եղբայրների վրայ
24 Երբ միւս տասը աշակերտները լսեցին՝ այն երկու եղբայրներուն նեղուեցան։
Եւ լուեալ տասանցն` բարկացան ի վերայ երկուցն եղբարց:

20:24: Եւ լուեալ տասանցն, բարկացա՛ն ՚ի վերայ երկուցն եղբարց։
24 Եւ տասը աշակերտները, այս լսելով, բարկացան երկու եղբայրների վրայ
24 Երբ միւս տասը աշակերտները լսեցին՝ այն երկու եղբայրներուն նեղուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
20:2424: Услышав [сие, прочие] десять [учеников] вознегодовали на двух братьев.
20:24  καὶ ἀκούσαντες οἱ δέκα ἠγανάκτησαν περὶ τῶν δύο ἀδελφῶν.
20:24. καὶ (And) ἀκούσαντες ( having-heard ,"οἱ (the-ones) δέκα (ten,"ἠγανάκτησαν (they-excess-vexed-unto) περὶ (about) τῶν (of-the-ones) δύο (of-two) ἀδελφῶν . ( of-brethrened )
20:24. et audientes decem indignati sunt de duobus fratribusAnd the ten, hearing it, were moved with indignation against the two brethren.
24. And when the ten heard it, they were moved with indignation concerning the two brethren.
20:24. And the ten, upon hearing this, became indignant with the two brothers.
20:24. And when the ten heard [it], they were moved with indignation against the two brethren.
And when the ten heard [it], they were moved with indignation against the two brethren:

24: Услышав [сие, прочие] десять [учеников] вознегодовали на двух братьев.
20:24  καὶ ἀκούσαντες οἱ δέκα ἠγανάκτησαν περὶ τῶν δύο ἀδελφῶν.
20:24. et audientes decem indignati sunt de duobus fratribus
And the ten, hearing it, were moved with indignation against the two brethren.
20:24. And the ten, upon hearing this, became indignant with the two brothers.
20:24. And when the ten heard [it], they were moved with indignation against the two brethren.
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
24 (Мк X:41; Лк XXII:24). Причиною негодования 10 учеников была просьба Иакова и Иоанна, клонившаяся к умалению прочих апостолов. Возникновение подобных явлений показывает во всяком случае, что ученики Христа не всегда отличались даже в Его присутствии любовью друг к другу и совершенно братским единением. Но в настоящем случае так было не от злобы, а больше, по-видимому, от простоты, неразвитости и недостаточного усвоения учения Христова. Борьба из-за первых мест в новом царстве, местничество, повторилась и еще, на тайной вечери.
Adam Clarke: Commentary on the Bible - 1831
20:24: When the ten heard it, they were moved - The ambition which leads to spiritual lordship is one great cause of murmurings and animosities in religious societies, and has proved the ruin of the most flourishing Churches in the universe.
Albert Barnes: Notes on the Bible - 1834
20:24
The ten heard it - That is, the ten other apostles.
They were moved with indignation - They were offended at their ambition, and at their desire to be exalted above their brethren.
The word "it" refers not to what Jesus said, but to their request. When the ten heard the request which they had made they were indignant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:24: they: Pro 13:10; Mar 10:41; Luk 22:23-25; Co1 13:4; Phi 2:3; Jam 3:14-18; Jam 4:1, Jam 4:5, Jam 4:6; Pe1 5:5
John Gill
20:24 And when they ten heard it,.... The other ten apostles, who either were within hearing the request made, and Christ's answer, or had by some means information of it:
they were moved with indignation against the two brethren; the two sons of Zebedee, James and John: they were not so much displeased with the mother of them, who asked the favour for them, as with her sons, knowing that they have put her upon making this motion to Christ; nor were they so much moved with indignation at the action, detesting all notions of superiority and preeminence; for they were all tinctured with the same carnal principle, and each was desirous of the chief place for himself; but they were angry, and out of all temper, that these two brethren should move for that, which they thought they had as good a right unto, as any of them: wherefore, as Mark says, "they began to be much displeased with" them, and to show their resentment, not only by their looks and gestures, but by words; and very probably they would have rose to very high words, and a downright quarrel, had not Christ interposed; as, from the following verse, it appears he did.
20:2520:25: Յիսուս կոչեաց զնոսա առ ինքն, եւ ասէ. Գիտէք՝ զի իշխանք ազգաց տիրեն նոցա, եւ մեծամե՛ծքն իշխեն նոցա։
25 Յիսուս նրանց իր մօտ կանչեց ու ասաց. «Գիտէք, որ ազգերի իշխանաւորները տիրում են ազգերի վրայ, եւ մեծամեծները իշխում են նրանց վրայ
25 Իսկ Յիսուս իրեն կանչեց զանոնք ու ըսաւ. «Գիտէք թէ ազգերուն իշխանները կը տիրեն անոնց եւ մեծամեծները կ’իշխեն անոնց.
Յիսուս կոչեաց զնոսա առ ինքն, եւ ասէ. Գիտէք զի իշխանք ազգաց տիրեն նոցա, եւ մեծամեծքն իշխեն նոցա:

20:25: Յիսուս կոչեաց զնոսա առ ինքն, եւ ասէ. Գիտէք՝ զի իշխանք ազգաց տիրեն նոցա, եւ մեծամե՛ծքն իշխեն նոցա։
25 Յիսուս նրանց իր մօտ կանչեց ու ասաց. «Գիտէք, որ ազգերի իշխանաւորները տիրում են ազգերի վրայ, եւ մեծամեծները իշխում են նրանց վրայ
25 Իսկ Յիսուս իրեն կանչեց զանոնք ու ըսաւ. «Գիտէք թէ ազգերուն իշխանները կը տիրեն անոնց եւ մեծամեծները կ’իշխեն անոնց.
zohrab-1805▾ eastern-1994▾ western am▾
20:2525: Иисус же, подозвав их, сказал: вы знаете, что князья народов господствуют над ними, и вельможи властвуют ими;
20:25  ὁ δὲ ἰησοῦς προσκαλεσάμενος αὐτοὺς εἶπεν, οἴδατε ὅτι οἱ ἄρχοντες τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι κατεξουσιάζουσιν αὐτῶν.
20:25. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) προσκαλεσάμενος ( having-called-toward-unto ) αὐτοὺς (to-them) εἶπεν (it-had-said,"Οἴδατε (Ye-had-come-to-see) ὅτι (to-which-a-one) οἱ (the-ones) ἄρχοντες (firstings) τῶν (of-the-ones) ἐθνῶν (of-nations) κατακυριεύουσιν (they-authority-belong-down-of) αὐτῶν (of-them) καὶ (and) οἱ (the-ones) μεγάλοι ( great ) κατεξουσιάζουσιν (they-being-out-belongeth-down-to) αὐτῶν. (of-them)
20:25. Iesus autem vocavit eos ad se et ait scitis quia principes gentium dominantur eorum et qui maiores sunt potestatem exercent in eosBut Jesus called them to him and said: You know that the princes of the Gentiles lord it over them; and that they that are the greater, exercise power upon them.
25. But Jesus called them unto him, and said, Ye know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them.
20:25. But Jesus called them to himself and said: “You know that the first ones among the Gentiles are their rulers, and that those who are greater exercise power among them.
20:25. But Jesus called them [unto him], and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.
But Jesus called them [unto him], and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them:

25: Иисус же, подозвав их, сказал: вы знаете, что князья народов господствуют над ними, и вельможи властвуют ими;
20:25  ὁ δὲ ἰησοῦς προσκαλεσάμενος αὐτοὺς εἶπεν, οἴδατε ὅτι οἱ ἄρχοντες τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι κατεξουσιάζουσιν αὐτῶν.
20:25. Iesus autem vocavit eos ad se et ait scitis quia principes gentium dominantur eorum et qui maiores sunt potestatem exercent in eos
But Jesus called them to him and said: You know that the princes of the Gentiles lord it over them; and that they that are the greater, exercise power upon them.
20:25. But Jesus called them to himself and said: “You know that the first ones among the Gentiles are their rulers, and that those who are greater exercise power among them.
20:25. But Jesus called them [unto him], and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.
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
25 (Мк X:42; Лк XXII:25). У Луки совершенно в другой связи. У Марка речь сильнее, чем у Матфея; вместо более положительного «князья народов» (arconteV twn eqnwn) у Марка oi dokounteV arcein twn eqnwn, т. е. думающие, что они начальствуют над народами, мнимые владыки.
Adam Clarke: Commentary on the Bible - 1831
20:25: Exercise dominion - and - exercise authority upon them - They tyrannized and exercised arbitrary power over the people. This was certainly true of the governments in our Lord's time, both in the east and in the west. I have endeavored to express, as nearly as possible, the meaning of the two Greek verbs, κατακυριευουσιν, and κατεξουσιαζουσιν; and those who understand the genius of the language will perceive that I have not exhausted their sense, however some may think that no emphasis was intended, and that these compound verbs are used for the simple κυριευειν, and εξουσιαζειν. See Wakefield and Rosenmuller.
The government of the Church of Christ is widely different from secular governments. It is founded in humility and brotherly love: it is derived from Christ, the great Head of the Church, and is ever conducted by his maxims and spirit. When political matters are brought into the Church of Christ, both are ruined. The Church has more than once ruined the State; the State has often corrupted the Church: it is certainly for the interests of both to be kept separate. This has already been abundantly exemplified in both cases, and will continue so to be, over the whole world, wherever the Church and State are united in secular matters.
Albert Barnes: Notes on the Bible - 1834
20:25-27
But Jesus called them unto him - That is, he called all the apostles to him, and stated the principles on which they were to act.
The princes of the Gentiles exercise dominion over them - That is, over their subjects. "You know that such honors are customary among nations. The kings of the earth raise their favorites to posts of trust and power they give authority to some over others; but my kingdom is established in a different manner. All are to be on a level. The rich, the poor, the learned, the unlearned, the bond, the free, are to be equal. He will be the most distinguished that shows most humility, the deepest sense of his unworthiness, and the most earnest desire to promote the welfare of his brethren."
Gentiles - All who were not Jews - used here to denote the manner in which human governments are constituted.
Minister - A servant. The original word is deacon - a word meaning a servant of any kind; one especially who served at the table, and, in the New Testament, one who serves the church, Act 6:1-4; Ti1 3:8. Preachers of the gospel are called minister's because they are the servants of God and of the church Co1 3:5; Co1 4:1; Co2 3:6; Co2 6:4; Eph 4:12; an office, therefore, which forbids them to lord it over God's heritage, which is the very opposite of a station of superiority, and which demands the very lowest degree of humility.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:25: called: Mat 11:29, Mat 18:3, Mat 18:4; Joh 13:12-17
the princes: Mar 10:42; Luk 22:25-27
exercise dominion: Dan 2:12, Dan 2:13, Dan 2:37-45, Dan 3:2-7, Dan 3:15, Dan 3:19-22, Dan 5:19
Geneva 1599
20:25 But Jesus called them [unto him], and said, Ye know that the princes of the Gentiles exercise (g) dominion over them, and they that are great exercise authority upon them.
(g) Somewhat sharply and roughly.
John Gill
20:25 But Jesus called them unto him,.... All his twelve disciples, perceiving that the same ambitious views prevailed in them all: to discourage which, and to prevent their quarrelling one with another, he called them to him, and made use of the following reasonings:
and said, ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them; appealing to them in a case that was well known by them, what the princes of the Gentiles did; or, as Mark expresses it, "they which are accounted", or "seem to rule over the Gentiles": who know not God, the King of kings, and Lord of lords, who neither serve and obey him, or have any dependence on him, but assume a power of governing others, take upon them to rule the nations of the world, and are acknowledged as such by them: these claim a superiority over others, and exercise lordly power over them; and they that are their great ones, their lords, and nobles under them; these also assert a preeminence, and exercise authority on those that are below them; which they have received from those that are above them: this is the usual way and method of the governments of the kingdoms of this world: wherefore, for the apostles to affect and desire a superiority to each other, in the kingdom of Christ, was to imitate the Gentiles, and to act according to worldly forms of government; which is very unsuitable to the followers of the meek and lowly Jesus, whose kingdom is spiritual, and not of this world.
John Wesley
20:25 Ye know that the princes of the Gentiles lord it over them - And hence you imagine, the chief in my kingdom will do as they: but it will be quite otherwise.
20:2620:26: Ո՛չ այնպէս իցէ եւ ՚ի ձերում միջի. այլ որ կամիցի ՚ի ձէնջ մեծ լինել՝ եղիցի ձեր պաշտօնեա՛յ.
26 Ձեր մէջ եւս չպէտք է այդպէս լինի. այլ ձեզնից ով կը կամենայ մեծ լինել, ձեր ծառան պիտի լինի
26 Բայց ձեր մէջ այնպէս պէտք չէ ըլլայ, հապա ձեզմէ ով որ մեծ ըլլալ կ’ուզէ, թող անիկա ձեր սպասաւորը ըլլայ
Ոչ այնպէս իցէ եւ ի ձերում միջի. այլ որ կամիցի ի ձէնջ մեծ լինել` եղիցի ձեր պաշտօնեայ:

20:26: Ո՛չ այնպէս իցէ եւ ՚ի ձերում միջի. այլ որ կամիցի ՚ի ձէնջ մեծ լինել՝ եղիցի ձեր պաշտօնեա՛յ.
26 Ձեր մէջ եւս չպէտք է այդպէս լինի. այլ ձեզնից ով կը կամենայ մեծ լինել, ձեր ծառան պիտի լինի
26 Բայց ձեր մէջ այնպէս պէտք չէ ըլլայ, հապա ձեզմէ ով որ մեծ ըլլալ կ’ուզէ, թող անիկա ձեր սպասաւորը ըլլայ
zohrab-1805▾ eastern-1994▾ western am▾
20:2626: но между вами да не будет так: а кто хочет между вами быть большим, да будет вам слугою;
20:26  οὐχ οὕτως ἔσται ἐν ὑμῖν· ἀλλ᾽ ὃς ἐὰν θέλῃ ἐν ὑμῖν μέγας γενέσθαι ἔσται ὑμῶν διάκονος,
20:26. οὐχ (Not) οὕτως (unto-the-one-this) ἐστὶν (it-be) ἐν (in) ὑμῖν: (unto-ye) ἀλλ' (other) ὃς (which) ἂν (ever) θέλῃ (it-might-determine) ἐν (in) ὑμῖν (unto-ye) μέγας (great) γενέσθαι ( to-have-had-became ) ἔσται ( it-shall-be ) ὑμῶν (of-ye) διάκονος, (a-raiser-through,"
20:26. non ita erit inter vos sed quicumque voluerit inter vos maior fieri sit vester ministerIt shall not be so among you: but whosoever is the greater among you, let him be your minister.
26. Not so shall it be among you: but whosoever would become great among you shall be your minister;
20:26. It shall not be this way among you. But whoever will want to be greater among you, let him be your minister.
20:26. But it shall not be so among you: but whosoever will be great among you, let him be your minister;
But it shall not be so among you: but whosoever will be great among you, let him be your minister:

26: но между вами да не будет так: а кто хочет между вами быть большим, да будет вам слугою;
20:26  οὐχ οὕτως ἔσται ἐν ὑμῖν· ἀλλ᾽ ὃς ἐὰν θέλῃ ἐν ὑμῖν μέγας γενέσθαι ἔσται ὑμῶν διάκονος,
20:26. non ita erit inter vos sed quicumque voluerit inter vos maior fieri sit vester minister
It shall not be so among you: but whosoever is the greater among you, let him be your minister.
20:26. It shall not be this way among you. But whoever will want to be greater among you, let him be your minister.
20:26. But it shall not be so among you: but whosoever will be great among you, let him be your minister;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26 (Мк X:43; Лк XXII:26). Противоположение тому, что сказано в предыдущем стихе. У «народов» так, а у вас должно быть совершенно иначе. Слова Спасителя отличаются высокой поучительностью не только для духовных, но и для всех властителей и начальников, которые обыкновенно желают обладать всей «полнотой власти», вовсе не думая о том, что истинная (а не мнимая) христианская власть основывается только на услугах, оказываемых людям, или на служении им, и притом без всякой мысли о какой-либо внешней власти, которая приходит сама собою.
Adam Clarke: Commentary on the Bible - 1831
20:26: It shall not be so among you - Every kind of lordship and spiritual domination over the Church of Christ, like that exercised by the Church of Rome, is destructive and anti-christian.
Your minister - Or, deacon, διακονος. I know no other word which could at once convey the meaning of the original, and make a proper distinction between it and δουλος, or servant, in Mat 20:27. The office of a deacon, in the primitive Church, was to serve in the agapae, or love feasts, to distribute the bread and wine to the communicants; to proclaim different parts and times of worship in the churches; and to take care of the widows, orphans, prisoners, and sick, who were provided for out of the revenues of the Church. Thus we find it was the very lowest ecclesiastical office. Deacons were first appointed by the apostles, Act 6:1-6; they had the care of the poor, and preached occasionally.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:26: it: Mat 23:8-12; Mar 9:35, Mar 10:43, Mar 10:45; Luk 14:7-11, Luk 18:14; Joh 18:36; Co2 1:24; Co2 10:4-10; Pe1 5:3; Jo3 1:9, Jo3 1:10; Rev 13:11-17, Rev 17:6
minister: Mat 25:44, Mat 27:55; Eze 24:13; Act 13:5; Ti2 1:18; Plm 1:13; Heb 1:14; Pe1 4:11
John Gill
20:26 But it shall not be so among you,.... This is not to be extended to Christian nations, as if there were to be no order of magistracy subsisting in them; but that all must be on a level, and no distinction of princes and subjects, of governors and governed; nor to Christian churches, as if there was no ecclesiastical authority to be used, or any church government and power to be exercised; none to rule, whom others are to obey and submit themselves to; but is to be restrained to the apostles as such, among whom there was an entire equality; being all apostles of Christ, being equally qualified and sent, and put into the selfsame office by him: the same holds good of all pastors of churches, who have no superintendency and pre-eminence over one another, or can, or ought to exercise any lordly power and authority, one, or more, over the rest; being equally invested with the same office power, one as another: for otherwise Christ's kingdom would appear like the nations of the world, and to be of a worldly nature; whereas it is spiritual, and does not lie in worldly pomp and grandeur, and in external superiority and pre-eminence of one another; but in the spiritual administration of the word and ordinances; which every pastor of a church has an equal right to exercise, and obedience to them lies in a submission to these things:
but whosoever will be great among you, let him be, or, as in Mark,
shall be your minister: whoever would be reckoned a great man in the kingdom of Christ, or under the Gospel dispensation, must be a minister to others if he is desirous of being truly great in the esteem of God, and of men, he must do great service for Christ, and to the souls of men; and seek to bring great glory to God, by faithfully ministering the word and ordinances, and by denying himself worldly honour and glory, and by serving others, through much reproach, difficulty, and opposition.
John Wesley
20:26 Your minister - That is, your servant. Mt 23:11.
20:2720:27: եւ որ կամիցի ՚ի ձէնջ առաջին լինել՝ եղիցի ձեր ծառա՛յ։
27 եւ ձեզնից ով կը կամենայ առաջին լինել, ձեր ծառան պիտի լինի
27 Ու ձեզմէ ով որ առաջին ըլլալ կ’ուզէ, թող անիկա ձեր ծառան ըլլայ.
եւ որ կամիցի ի ձէնջ առաջին լինել` եղիցի ձեր ծառայ:

20:27: եւ որ կամիցի ՚ի ձէնջ առաջին լինել՝ եղիցի ձեր ծառա՛յ։
27 եւ ձեզնից ով կը կամենայ առաջին լինել, ձեր ծառան պիտի լինի
27 Ու ձեզմէ ով որ առաջին ըլլալ կ’ուզէ, թող անիկա ձեր ծառան ըլլայ.
zohrab-1805▾ eastern-1994▾ western am▾
20:2727: и кто хочет между вами быть первым, да будет вам рабом;
20:27  καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος ἔσται ὑμῶν δοῦλος·
20:27. καὶ (and) ὃς (which) ἂν (ever) θέλῃ (it-might-determine) ἐν (in) ὑμῖν (unto-ye) εἶναι (to-be) πρῶτος (most-before) ἔσται ( it-shall-be ) ὑμῶν (of-ye) δοῦλος: (a-bondee)
20:27. et qui voluerit inter vos primus esse erit vester servusAnd he that will be first among you shall be your servant.
27. and whosoever would be first among you shall be your servant:
20:27. And whoever will want to be first among you, he shall be your servant,
20:27. And whosoever will be chief among you, let him be your servant:
And whosoever will be chief among you, let him be your servant:

27: и кто хочет между вами быть первым, да будет вам рабом;
20:27  καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος ἔσται ὑμῶν δοῦλος·
20:27. et qui voluerit inter vos primus esse erit vester servus
And he that will be first among you shall be your servant.
20:27. And whoever will want to be first among you, he shall be your servant,
20:27. And whosoever will be chief among you, let him be your servant:
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
27 (Мк X:44). Мысль та же, что и в ст. 26.
Adam Clarke: Commentary on the Bible - 1831
20:27: Your servant - Δουλος the lowest secular office, as deacon was the lowest ecclesiastical office: δουλος is often put for slave.
From these directions of our Lord, we may easily discern what sort of a spirit his ministers should be of.
1. A minister of Christ is not to consider himself a lord over Christ's flock.
2. He is not to conduct the concerns of the Church with an imperious spirit.
3. He is to reform the weak, after Christ's example, more by loving instruction than by reproof or censure.
4. He should consider that true apostolic greatness consists in serving the followers of Christ with all the powers and talents he possesses.
5. That he should be ready, if required, to give up his life unto death, to promote the salvation of men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:27: whosoever: Mat 18:4; Mar 9:33-35; Luk 22:26; Act 20:34, Act 20:35; Rom 1:14; Co1 9:19-23; Co2 4:5, Co2 11:5, Co2 11:23-27, Co2 12:15
John Gill
20:27 And whosoever will be chief among you,.... Or first, or have the pre-eminence, the first place in the kingdom of the Messiah,
let him be your servant; or, as in Mark,
shall be servant of all: not only a minister, but a servant; not a servant of some only, but of all. This was verified in the Apostle Paul, who became a servant to all men, though he was free, that he might gain some to Christ; and by so doing was the chief, though he reckoned himself the least of the apostles, yea, less than the least of all saints. The Jews have a saying somewhat like this, that (h).
"everyone that makes himself as a servant, for the words of the law in this world, shall be made free in the world to come.''
(h) T. Bab. Bava Metzia, fol. 35. 2.
20:2820:28: Որպէս Որդի մարդոյ ո՛չ եկն պաշտօն առնուլ, այլ պաշտե՛լ. եւ տալ զանձն իւր փրկա՛նս փոխանակ բազմաց։
28 ինչպէս որ մարդու Որդին չեկաւ ծառայութիւն ընդունելու, այլ ծառայելու եւ իր անձը տալու որպէս փրկանք շատերի փոխարէն»:
28 Ինչպէս Որդին մարդոյ չեկաւ սպասաւորութիւն ընդունելու, հապա սպասաւորութիւն ընելու եւ իր կեանքը շատերու համար փրկանք տալու»։
Որպէս Որդի մարդոյ ոչ եկն պաշտօն առնուլ, այլ` պաշտել, եւ տալ զանձն իւր փրկանս փոխանակ բազմաց:

20:28: Որպէս Որդի մարդոյ ո՛չ եկն պաշտօն առնուլ, այլ պաշտե՛լ. եւ տալ զանձն իւր փրկա՛նս փոխանակ բազմաց։
28 ինչպէս որ մարդու Որդին չեկաւ ծառայութիւն ընդունելու, այլ ծառայելու եւ իր անձը տալու որպէս փրկանք շատերի փոխարէն»:
28 Ինչպէս Որդին մարդոյ չեկաւ սպասաւորութիւն ընդունելու, հապա սպասաւորութիւն ընելու եւ իր կեանքը շատերու համար փրկանք տալու»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2828: так как Сын Человеческий не [для того] пришел, чтобы Ему служили, но чтобы послужить и отдать душу Свою для искупления многих.
20:28  ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.
20:28. ὥσπερ (as-very) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) οὐκ (not) ἦλθεν (it-had-came) διακονηθῆναι (to-have-been-raised-through-unto,"ἀλλὰ (other) διακονῆσαι (to-have-raised-through-unto) καὶ (and) δοῦναι (to-have-had-given) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) λύτρον (to-an-en-loosing) ἀντὶ (ever-a-one) πολλῶν . ( of-much )
20:28. sicut Filius hominis non venit ministrari sed ministrare et dare animam suam redemptionem pro multisEven as the Son of man is not come to be ministered unto, but to minister and to give his life a redemption for many.
28. even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
20:28. even as the Son of man has not come to be served, but to serve, and to give his life as a redemption for many.”
20:28. Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many:

28: так как Сын Человеческий не [для того] пришел, чтобы Ему служили, но чтобы послужить и отдать душу Свою для искупления многих.
20:28  ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.
20:28. sicut Filius hominis non venit ministrari sed ministrare et dare animam suam redemptionem pro multis
Even as the Son of man is not come to be ministered unto, but to minister and to give his life a redemption for many.
20:28. even as the Son of man has not come to be served, but to serve, and to give his life as a redemption for many.”
20:28. Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
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
28 (Мк X:45; Лк XXII:27). Предлагается высочайший и всем, знакомым с жизнью Христа, понятный пример и образец. Христу служили и Ангелы и люди (Мф IV:11; VIII:15; XXVII:55; Мк I:13, 31; XV:41; Лк IV:39; VIII:3; X:40; Ин XII:2, 26); и Он требовал и требует Себе этого служения и даже отчета в нем (Мф XXV:34–45). Но никто не скажет, что учение, раскрываемое в разбираемом стихе, противоречит собственному Его учению и поведению или не соответствует действительности. Напротив, кажется, что указанные места из Евангелий не только не противоречат, а только еще сильнее подчеркивают мысль, что Сын Человеческий пришел на землю только затем, чтобы послужить. На Его служение людям и они отвечали Ему в некоторых случаях полным любви служением, и, таким образом, будучи слугою, Он вполне был Господом и Жителем и Сам называл Себя так (см. особенно Ин XIII:13, 14 и мн. др.). Но как все тут не похоже на обычное проявление власти со стороны разных властителей и князей мира сего! Выражение wsper (в русском переводе «так как») означает, собственно, «подобно тому как» (нем. gleichwie; лат. sicut), указывает на сравнение, а не на причину. Таким образом, смысл: кто хочет между вами быть первым, да будет вам рабом, подобно тому, как Сын Человеческий пришел и проч. Но в параллели у Марка те же слова приводятся в качестве причины (kai gar, русск. «ибо и»). Слово «пришел» указывает на сознание Христом Своего высшего происхождения и пришествия на землю из другого мира, из высшей сферы бытия. Об идее искупительного самопожертвования ср. 2 Мк VII:37, 38. Dutron, употребленное у Матфея (и Марка в параллели) только здесь, происходит от luein — развязывать, разрешать, освобождать; употреблялось у греков (обыкновенно во мн. ч.) и встречается в Ветхом Завете в смысле: 1) Исх XXI:30 — выкупа за душу свою от угрожающей смерти; 2) Лев XIX:20 — платы за женщину рабу и Лев XXV:25, 51, 52 — раба; 3) Чис XVIII:15 — выкупа за перворожденное; 4) Притч XIII:8 — в смысле умилостивления. Синонимические термины allagma (Ис XL, 3 и др.) и exilasma (Притч XXI:18) — оба эти слова переводятся обыкновенно через «выкуп». Единственное lutron поставлено, очевидно, в соответствие с единственным же yuchn. Христос не говорит, что Он отдаст душу Свою для искупления Себя, а для искупления «многих». Слово «многих» возбуждало немало недоумений; если только для искупления «многих» людей, то, значит, не всех. Искупительное дело Христа простирается не на всех, а только на многих, может быть, даже сравнительно немногих, избранных. Иероним прибавляет: на тех, которые пожелали веровать. Но Евфимий Зигабен и др. считают здесь слово pollouV равнозначительным pantaV, потому что в Писании так говорится часто. Бенгель вводит здесь понятие об индивидуумах и говорит, что здесь Спаситель говорит о предании Себя в жертву за многих, не только за всех, но даже и за отдельных (et multis, non solum universis, sed etiam singnlis, se impendit Redemptor). Говорили еще, что pantwn есть объективное, pollwn — субъективное обозначение тех, за которых Христос умер. Он умер за всех — объективно; но субъективно будет спасено Им только огромное множество, которого никто не мог бы сосчитать, polloi. У Апостола Павла в Рим V:12-19 наблюдается смена oi polloi и просто polloi и panteV. Действительный смысл anti pollwn выражен в месте, которое может служить параллелью для настоящего, 1 Тим II:6, где lutron anti pollwn, как здесь у Матфея, заменяется antilutron uper pantwn. Все эти толкования удовлетворительны и могут быть приняты.
Adam Clarke: Commentary on the Bible - 1831
20:28: A ransom for many - Λυτρον αντι πολλων, or a ransom instead of many, - one ransom, or atonement, instead of the many prescribed in the Jewish law. Mr. Wakefield contends for the above translation, and with considerable show of reason and probability.
The word λυτρον is used by the Septuagint for the Hebrew פדיו, pidion, the ransom paid for a man's life: see Exo 21:30; Num 3:49-51; and λυτρα is used Num 35:31, where a satisfaction (Hebrew כפר copher, an atonement) for the life of a murderer is refused. The original word is used by Lucian in exactly the same sense, who represents Ganymede promising to sacrifice a ram to Jupiter, λυτρον υπερ εμου, as a ransom for himself, provided he would dismiss him.
The whole Gentile world, as well as the Jews, believed in vicarious sacrifices. Virgil, Aen. v. 85, has nearly the same words as those in the text. "Unum Pro Multis dabitur Caput," - One man must be given for many. Jesus Christ laid down his life as a ransom for the lives and souls of the children of men. In the Codex Bezae, and in most of the Itala, the Saxon, and one of the Syriac, Hilary, Leo Magnus, and Juvencus, the following remarkable addition is found; "But seek ye to increase from a little, and to be lessened from that which is great. Moreover, when ye enter into a house, and are invited to sup, do not recline in the most eminent places, lest a more honorable than thou come after, and he who invited thee to supper come up to thee and say, Get down yet lower; and thou be put to confusion. But if thou sit down in the lowest place, and one inferior to thee come after, he who invited thee to supper will say unto thee, Go and sit higher: now this will be advantageous to thee." This is the largest addition found in any of the MSS., and contains not less than sixty words In the original, and eighty-three in the Anglo-Saxon. It may be necessary to remark, that Mr. Marshall, in his edition of the Gothic and Saxon Gospels, does not insert these words in the text, but gives them, p. 496 of his observations. This addition is at least as ancient as the fourth century, for it is quoted by Hilary, who did not die till about a.d. 367.
Albert Barnes: Notes on the Bible - 1834
20:28
Even as the Son of man ... - See the notes at Mat 8:20. Jesus points them to his own example. He was in the form of God in heaven, Phi 2:6. He came to people in the form of a servant, Phi 2:7. He came not with pomp and glory, but as a man in humble life; and since he came he had not required them to minister to him. "He labored for them." He strove to do them good. He provided for their needs; fared as poorly as they did; went before them in dangers and sufferings; practiced self-denial on their account, and for them was about to lay down his life. See Joh 13:4-5.
To give his life a ransom for many - The word "ransom" means literally a price paid for the redemption of captives. In war, when prisoners are taken by an enemy, the money demanded for their release is called a ransom; that is, it is the means by which they are set at liberty. So anything that releases anyone from a state of punishment, or suffering, or sin, is called a ransom. People are by nature captives to sin. They are sold under it. They are under condemnation, Eph 2:3; Rom 3:9-20, Rom 3:23; Jo1 5:19. They are under a curse, Gal 3:10. They are in love with sin They are under its withering dominion, and are exposed to death eternal, Eze 18:4; Psa 9:17; Psa 11:6; Psa 68:2; Psa 139:19; Mat 25:46; Rom 2:6-9. They must have perished unless there had been some way by which they could he rescued. This was done by the death of Jesus - by giving his life a ransom. The meaning is, that he died in the place of sinners, and that God was willing to accept the pains of his death in the place of the eternal suffering of the redeemed. The reasons why such a ransom was necessary are:
1. that God had declared that the sinner shall die; that is, that he would punish, or show his hatred to, all sin.
2. that all people had sinned, and, if justice was to take its regular course, all must perish.
3. that man could make no atonement for his own sins. All that he could do, were he holy, would be only to do his duty, and would make no amends for the past. Repentance and future obedience would not blot away one sin.
4. No man was pure, and no angel could make atonement. God was pleased, therefore, to appoint his only-begotten Son to make such a ransom. See Joh 3:16; Jo1 4:10; Pe1 1:18-19; Rev 13:8; Joh 1:29; Eph 5:2; Heb 8:2-7; Isa 53:1-12; This is commonly called the atonement. See the notes at Rom 5:2.
For many - See also Mat 26:28; Joh 10:15; Ti1 2:6; Jo1 2:2; Co2 5:14-15; Heb 2:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:28: came: Luk 22:27; Joh 13:4-17; Phi 2:4-8; Heb 5:8
and to: Job 33:24; Psa 49:7; Isa 53:5, Isa 53:8, Isa 53:10, Isa 53:11; Dan 9:24-26; Joh 10:15; Joh 11:50-52; Rom 3:24-26; Gal 3:13; Eph 1:7, Eph 5:2; Ti1 2:6; Tit 2:14; Heb 9:28; Pe1 1:18, Pe1 1:19, Pe1 2:24, Pe1 3:18; Rev 1:5, Rev 5:8, Rev 5:9
for: Mat 26:28; Mar 14:24; Rom 5:15-19; Heb 9:28; Jo1 2:2
John Gill
20:28 Even as the son of man,.... Meaning himself, the seed of the woman, the son of Abraham, and of David, according to the flesh; and whom he proposes as an example of humility, and as an argument to draw them off from their ambitious views of worldly grandeur, and from all thoughts of the Messiah's setting up a temporal kingdom; since he
came not to be ministered unto by others; to be attended on in pomp and state, to have a numerous retinue about him, waiting upon him, and ministering to him; as is the case of the princes, and great men of the world; though he is Lord of all, and King of kings;
but to minister; in the form of a servant unto others, going about from place to place to do good, both to the bodies and souls of men: he "came" forth from his Father, down from heaven, into this world, by his assumption of human nature, to "minister" in the prophetic office, by preaching the Gospel, and working miracles, in confirmation of it; and in the priestly office, one branch of which is expressed in the next clause,
and to give his life a ransom for many: what he came to give was his life, which was his own, and than which nothing is more dear and precious: besides, his life was an uncommon one, being not only so useful to men, and entirely free from sin in itself, but was the life of the man Jesus, who is in union with the Son of God: this he came to "give", and did give into the hands of men, to the justice of God, and death itself; which giving, supposes it to be his own, and at his own disposal; was not forfeited by any act of his, nor was it forced from him, but freely laid down by him; and that as a "ransom", or redemption price for his people, to deliver them from the evil of sin, the bondage of Satan, the curses of a righteous law, from eternal death, and future wrath, and, in short, from all their enemies: which ransom price was paid "for" them in their room and stead, by Christ, as their substitute; who put himself in their legal place, and laid himself under obligation to pay their debts, and clear their scores, and redeem them from all their iniquities, and the evil consequences of them: and this he did "for many"; for as many as were ordained to eternal life; for as many as the Father gave unto him; for many out of every kindred, tongue, and people, and nation; but not for every individual of human nature; for many are not all.
20:2920:29: Եւ յելանելն նոցա յԵրիքովէ, գնացին զհետ նորա ժողովուրդք բազումք[375]։ [375] Ոմանք. Եւ յելանել նորա յԵրիքովէ։
29 Եւ երբ նրանք Երիքովից դուրս էին գալիս, Յիսուսի յետեւից բազում ժողովուրդ գնաց
29 Երբ անոնք Երիքովէն ելան, մեծ բազմութիւն անոր ետեւէն գնաց։
Եւ յելանելն նոցա յԵրիքովէ, գնացին զհետ նորա ժողովուրդք բազումք:

20:29: Եւ յելանելն նոցա յԵրիքովէ, գնացին զհետ նորա ժողովուրդք բազումք[375]։
[375] Ոմանք. Եւ յելանել նորա յԵրիքովէ։
29 Եւ երբ նրանք Երիքովից դուրս էին գալիս, Յիսուսի յետեւից բազում ժողովուրդ գնաց
29 Երբ անոնք Երիքովէն ելան, մեծ բազմութիւն անոր ետեւէն գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
20:2929: И когда выходили они из Иерихона, за Ним следовало множество народа.
20:29  καὶ ἐκπορευομένων αὐτῶν ἀπὸ ἰεριχὼ ἠκολούθησεν αὐτῶ ὄχλος πολύς.
20:29. Καὶ (And) ἐκπορευομένων ( of-traversing-out-of ) αὐτῶν (of-them) ἀπὸ (off) Ἰερειχὼ (of-a-Hiereicho) ἠκολούθησεν (it-pathed-along-unto) αὐτῷ (unto-it,"ὄχλος (a-crowd) πολύς. (much)
20:29. et egredientibus eis ab Hiericho secuta est eum turba multaAnd when they went out from Jericho, a great multitude followed him.
29. And as they went out from Jericho, a great multitude followed him.
20:29. And as they were departing from Jericho, a great crowd followed him.
20:29. And as they departed from Jericho, a great multitude followed him.
And as they departed from Jericho, a great multitude followed him:

29: И когда выходили они из Иерихона, за Ним следовало множество народа.
20:29  καὶ ἐκπορευομένων αὐτῶν ἀπὸ ἰεριχὼ ἠκολούθησεν αὐτῶ ὄχλος πολύς.
20:29. et egredientibus eis ab Hiericho secuta est eum turba multa
And when they went out from Jericho, a great multitude followed him.
20:29. And as they were departing from Jericho, a great crowd followed him.
20:29. And as they departed from Jericho, a great multitude followed him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29 (Мк X:46; Лк XVIII:35 — XIX:1-28). Распорядок событий у трех евангелистов здесь довольно труден. Лука (XVIII:35) начинает свой рассказ: «когда же подходил Он к Иерихону» (egeneto de en tw eggizein auton eiV Iereicw); Мк (X, 46): «приходит в Иерихон» (kai ercontai eiV Iereicw); Матфей: «и когда выходили они из Иерихона» (kai ekporeuomenwn autwn apo Iereicw). Если принимать эти показания евангелистов в их точном значении, то вначале нужно поместить рассказ Лк XVIII:35 — XIX:1-27, где сообщается об исцелении одного слепого (XVIII:35-43) до вступления в Иерихон; затем, когда Иисус Христос вошел туда, Он посетил Закхея (XIX:1-10) и сказал притчу о десяти минах (XIX:11-27). Затем после заметки Марка «приходят в Иерихон», Лк XIX:1, идет параллельный рассказ двух первых евангелистов (Мф XX:29–30; Мк X:46), и, наконец, к ним присоединяется Лука в XVIII:38. При таком распорядке, однако, не устраняются большие трудности, что видно будет из дальнейшего. — Иерихон находился на западной стороне Иордана, несколько севернее от впадения Иордана в Мертвое море. В Новом Завете о нем упоминается только шесть раз (Мф XX:29; Мк X:46; Лк X:30; XVIII:35; XIX:1; Евр XI:30). По-гречески пишется Iericw и Iereicw. В Ветхом Завете — часто; это был один из древнейших палестинских городов. Местность, где расположен город, одна из плодороднейших в Палестине, и во время Христа, вероятно, была в цветущем состоянии. Иерихон был известен пальмами, бальзаминовыми и другими благоуханными растениями. На месте древнего города в настоящее время стоит селение Эриха, полное нищеты, грязи и даже безнравственности. В Эрихе насчитывают около 60 семейств. Во время шествия Христа из Иерихона в Иерусалим Его сопровождала большая толпа простого народа (ocloV poluV).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 And as they departed from Jericho, a great multitude followed him. 30 And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David. 31 And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David. 32 And Jesus stood still, and called them, and said, What will ye that I shall do unto you? 33 They say unto him, Lord, that our eyes may be opened. 34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.

We have here an account of the cure of two poor blind beggars; in which we may observe,

I. Their address to Christ, v. 29, 30. And in this,

1. The circumstances of it are observable. It was as Christ and his disciples departed from Jericho; of that devoted place, which was rebuilt under a curse, Christ took his leave with this blessing, for he received gifts even for the rebellious. It was in the presence of a great multitude that followed him; Christ had a numerous, though not a pompous, attendance, and did good to them, though he did not take state to himself. This multitude that followed him for loaves, and some for love, some for curiosity, and some in expectation of his temporal reign, which the disciples themselves dreamed of, very few with desire to be taught their duty; yet, for the sake of those few, he confirmed his doctrine by miracles wrought in the presence of great multitudes; who, if they were not convinced by them, would be the more inexcusable. Two blind men concurred in their request; for joint-prayer is pleasing to Christ, ch. xviii. 19. These joint-sufferers were joint-suitors; being companions in the same tribulation, they were partners in the same supplication. Note, It is good for those that are labouring under the same calamity, or infirmity of body or mind, to join together in the same prayer to God for relief, that they may quicken one another's fervency, and encourage one another's faith. There is mercy enough in Christ for all the petitioners. These blind men were sitting by the way-side, as blind beggars used to do. Note, Those that would receive mercy from Christ, must place themselves there where his out-goings are; where he manifests himself to those that seek him. It is good thus to way-lay Christ, to be in his road.

They heard that Jesus passed by. Though they were blind, they were not deaf. Seeing and hearing are the learning senses. It is a great calamity to want either; but the defect of one may be, and often is, made up in the acuteness of the other; and therefore it has been observed by some as an instance of the goodness of Providence, that none were ever known to be born both blind and deaf; but that, one way or other, all are in a capacity of receiving knowledge. These blind men had heard of Christ by the hearing of the ear, but they desired that their eyes might see him. When they heard that Jesus passed by, they asked no further questions, who were with him, or whether he was in haste, but immediately cried out. Note, It is good to improve the present opportunity, to make the best of the price now in the hand, because, if once let slip, it may never return; these blind men did so, and did wisely; for we do not find that Christ ever came to Jericho again. Now is the accepted time.

2. The address itself is more observable; Have mercy on us, O Lord, thou Son of David, repeated again, v. 31. Four things are recommended to us for an example in this address; for, though the eye of the body was dark, the eye of the mind was enlightened concerning truth, duty, and interest.

(1.) Here is an example of importunity in prayer. They cried out as men in earnest; men in want are earnest, of course. Cold desires do but beg denials. Those that would prevail in prayer, must stir up themselves to take hold on God in duty. When they were discountenanced in it, they cried the more. The stream of fervency, if it be stopped, will rise and swell the higher. This wrestling with God in prayer, and makes us the fitter to receive mercy; for the more it is striven for, the more it will be prized and thankfully acknowledged.

(2.) Of humility in prayer; in that word, Have mercy on us, not specifying the favour, or prescribing what, much less pleading merit, but casting themselves upon, and referring themselves cheerfully to, the Mediator's mercy, in what way he pleases; "Only have mercy." They ask not for silver and gold, though they were poor, but mercy, mercy. This is that which our hearts must be upon, when we come to the throne of grace, that we may find mercy, Heb. iv. 16; Ps. cxxx. 7.

(3.) Of faith in prayer; in the title they gave to Christ, which was in the nature of a plea; O Lord, thou Son o David; they confess that Jesus Christ is Lord, and therefore had authority to command deliverance for them. Surely it was by the Holy Ghost that they called Christ Lord, 1 Cor. xii. 3. Thus they take their encouragement in prayer from his power, as in calling him the Son of David they take encouragement from his goodness, as Messiah, of whom so many kind and tender things had been foretold, particularly his compassion to the poor and needy, Ps. lxxii. 12, 13. It is of excellent use, in prayer, to eye Christ in the grace and glory of his Messiahship; to remember that he is the Son of David, whose office it is to help, and save, and to plead it with him.

(4.) Of perseverance in prayer, notwithstanding discouragement. The multitude rebuked them, as noisy, clamorous, and impertinent, and bid them hold their peace, and not disturb the Master, who perhaps at first himself seemed not to regard them. In following Christ with our prayers, we must expect to meet with hindrances and manifold discouragements from within and from without, something or other that bids us hold our peace. Such rebuke are permitted, that faith and fervency, patience and perseverance, may be tried. These poor blind men were rebuked by the multitude that followed Christ. Note, the sincere and serious beggars at Christ's door commonly meet with the worst rebukes from those that follow him but in pretence and hypocrisy. But they would not be beaten off so; when they were in pursuit of such a mercy, it was no time to compliment, or to practise a timid delicacy; no, they cried the more. Note, Men ought always to pray, and not to faint; to pray with all perseverance (Luke xviii. 1); to continue in prayer with resolution, and not to yield to opposition.

II. The answer of Christ to this address of theirs. The multitude rebuked them; but Christ encouraged them. It were sad for us, if the Master were not more kind and tender than the multitude; but he loves to countenance those with special favour, that are under frowns, and rebukes, and contempts from men. He will not suffer his humble supplicants to be run down, and put out of countenance.

1. He stood still, and called them, v. 32. He was now going up to Jerusalem, and was straitened till his work there was accomplished; and yet he stood still to cure these blind men. Note, When we are ever so much in haste about any business, yet we should be willing to stand still to do good. He called them, not because he could not cure them at a distance, but because he would do it in the most obliging and instructive way, and would countenance weak but willing patients and petitioners. Christ not only enjoins us to pray, but invites us; holds out the golden sceptre to us, and bids us come touch the top of it.

2. He enquired further into their case; What will ye that I shall do unto you? This implies, (1.) A very fair offer; "Here I am; let me know what you would have, and you shall have it." What would we more? He is able to do for us, and as willing as he is able; Ask, and it shall be given you. (2.) A condition annexed to this offer, which is a very easy and reasonable one--that they should tell him what they would have him do for them. One would think this a strange question, any one might tell what they would have. Christ knew well enough; but he would know it from them, whether they begged only for alms, as from a common person, or for a cure, as from the Messiah. Note, It is the will of God that we should in every thing make our requests known to him by prayer and supplication; not to inform or move him, but to qualify ourselves for the mercy. The waterman in the boat, who with his hook takes hold of the shore, does not thereby pull the shore to the boat, but the boat to the shore. So in prayer we do not draw the mercy to ourselves, but ourselves to the mercy.

They soon made known their request to him, such a one as they never made to any one else; Lord, that our eyes may be opened. The wants and burthens of the body we are soon sensible of, and can readily relate; Ubi dolor, ubi digitus--The finger promptly points to the seat of pain. O that we were but as apprehensive of our spiritual maladies, and could as feelingly complain of them, especially our spiritual blindness! Lord, that the eyes of our mind may be opened! Many are spiritually blind, and yet say they see, John ix. 41. Were we but sensible of our darkness, we should soon apply ourselves to him, who alone has the eye-salve, with this request, Lord, that our eyes may be opened.

3. He cured them; when he encouraged them to seek him, he did not say, Seek in vain. What he did was an instance,

(1.) Of his pity; He had compassion on them. Misery is the object of mercy. They that are poor and blind are wretched and miserable (Rev. iii. 17), and the objects of compassion. It was the tender mercy of our God, that gave light and sight to them that sat in darkness, Luke i. 78, 79. We cannot help those that are under such calamities, as Christ did; but we may and must pity them, as Christ did, and draw out our soul to them.

(2.) Of his power; He that formed the eye, can he not heal it? Yes, he can, he did, he did it easily, he touched their eyes; he did it effectually, Immediately their eyes received sight. Thus he not only proved that he was sent of God, but showed on what errand he was sent--to give sight to those that are spiritually blind, to turn them from darkness to light.

Lastly, These blind men, when they had received sight, followed him. Note, None follow Christ blindfold. He first by his grace opens men's eyes, and so draws their hearts after him. They followed Christ, as his disciples, to learn of him, and as his witnesses, eye-witnesses, to bear their testimony to him and to his power and goodness. The best evidence of spiritual illumination is a constant inseparable adherence to Jesus Christ as our Lord and Leader.
Albert Barnes: Notes on the Bible - 1834
20:29: See Mar 10:46-52, and Luk 18:35-43; Luk 19:1, where this account of his restoring to sight two blind men is also recorded. "And as they departed from Jericho." This was a large town about eight miles west of the Jordan, and about 19 miles northeast from Jerusalem. Near to this city the Israelites crossed the Jordan when they entered into the land of Canaan, Jos 3:16. It was the first city taken by Joshua, who destroyed it to the foundation, and pronounced a curse on him who should rebuild it, Jos 6:20-21, Jos 6:26. This curse was literally fulfilled in the days of Ahab, nearly 500 years later, Kg1 16:34. It afterward became the place of the school of the prophets, Kg2 2:5. In this place Elisha worked a signal miracle, greatly to the advantage of the inhabitants, by rendering the waters near it, that were before bitter, sweet and wholesome, Kg2 2:21. In point of size it was second only to Jerusalem. It was sometimes called the city of palm-trees, from the fact that there were many palms in the vicinity.
A few of them are still remaining, Ch2 28:15; Jdg 1:16; Jdg 3:13. At this place died Herod the Great, of a most wretched and foul disease. See the notes at Mat 2:19. It is now a small village, wretched in its appearance, and inhabited by a very few persons, and called "Riha, or Rah," situated on the ruins of the ancient city (or, as some think, three or four miles east of it), which a modern traveler describes as a poor, dirty village of the Arabs. There are perhaps fifty houses, of rough stone, with roofs of bushes and mud, and the population, two or three hundred, in number, is entirely Muslim. Dr. Thomson (The Land and the Book, vol. ii. p. 443) says of this village, that there are some forty or fifty of the most forlorn habitations that I have seen. And this is Jericho! These houses, or rather huts, are surrounded by a special kind of fortification, made of nubk, a species of bush very abundant in this plain. Its thorns are so sharp and the branches are so platted together that neither horse nor man will attack it." The road from Jerusalem to Jericho lies through what is called the "wilderness of Jericho," and is described by modern travelers as the most dangerous and forbidding about Palestine. As recently as 1820, an English traveler, Sir Frederick Henniker, was attacked on this road by the Arabs with firearms, who left him naked and severely wounded. See the notes at Luk 10:30. Jesus was going to Jerusalem from the east side of the Jordan Mat 19:1; his regular journey was therefore through Jericho.
As they departed from Jericho - Luke says, "As he was come nigh unto Jericho." The original word used in Luke, translated "was come nigh," commonly expresses approach to a place, but it does not of necessity mean that always. It may denote nearness to a place, whether going to it or from it. It would be rendered here correctly, "when they were near to Jericho," or when they were in the vicinity of it, without saying whether they were going to it or from it. Matthew and Mark say they were going from it. The passage in Luk 19:1 - "and Jesus entered and passed through Jericho" - which seems to be mentioned as having taken place after the cure of the blind man, does not necessarily suppose that. That passage might be intended to be connected with the account of Zacchaeus, and not to denote the order of time in which these events took place; but simply that as he was passing through Jericho, Zacchaeus sought to see him, and invited him to his house. Historians vary in the circumstances and order of events. The main facts of the narrative are observed; and such variations of circumstances and order, where there is no palpable contradiction, show the honesty of the writers - show that they did not conspire together to deceive, and are in courts of justice considered as confirmations of the truth of the testimony.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:29: Mar 10:46-52; Luk 18:35-43
Geneva 1599
20:29 (6) And as they departed from Jericho, a great multitude followed him.
(6) Christ by healing these blind men with only one touch, shows that he is the only light of the world.
John Gill
20:29 And as they departed from Jericho,.... Which, was distant about ten parsas, or miles, from Jerusalem (i), through which Christ just passed, and had met with Zacchaeus, and called him, and delivered the parable concerning a nobleman's going into a far country. The Syriac and Persic versions render the words, "when Jesus departed from Jericho"; and the Arabic, "when he went out of Jericho"; not alone, but "with his disciples", as Mark says; and not with them only, for a great multitude followed him out of the city; either to hear him, or be healed by him, or to see him, or behold his miracles, or to accompany him to Jerusalem; whither he was going to keep the feast of the passover, and where they might be in some expectation he would set up his kingdom. The Ethiopic version reads it, "as they went out from Jerusalem", contrary to all copies and versions.
(i) Bartenora in Misn. Taraid, c. 3. sect. 8.
John Wesley
20:29 Mk 10:46; Lk 18:35.
20:3020:30: Եւ ահա կո՛յրք երկու նստէին առ ճանապարհաւն. իբրեւ լուան թէ Յիսուս անցանէ՝ աղաղակեցին եւ ասեն. Ողորմեա՛ց մեզ Յիսուս որդի Դաւթի։
30 Եւ ահա երկու կոյրեր նստած էին ճանապարհի եզերքին: Երբ լսեցին, թէ Յիսուս անցնում է, աղաղակեցին ու ասացին. «Ողորմի՛ր մեզ, Յիսո՛ւս, Դաւթի՛ Որդի»
30 Ճամբուն քով երկու կոյր նստած էին. երբ լսեցին թէ Յիսուս կ’անցնի, աղաղակեցին ու ըսին. «Ողորմէ մեզի, Տէ՛ր, Դաւիթի Որդի»։
Եւ ահա կոյրք երկու նստէին առ ճանապարհաւն. իբրեւ լուան թէ Յիսուս անցանէ, աղաղակեցին եւ ասեն. Ողորմեաց մեզ, [72]Յիսուս, Որդի Դաւթի:

20:30: Եւ ահա կո՛յրք երկու նստէին առ ճանապարհաւն. իբրեւ լուան թէ Յիսուս անցանէ՝ աղաղակեցին եւ ասեն. Ողորմեա՛ց մեզ Յիսուս որդի Դաւթի։
30 Եւ ահա երկու կոյրեր նստած էին ճանապարհի եզերքին: Երբ լսեցին, թէ Յիսուս անցնում է, աղաղակեցին ու ասացին. «Ողորմի՛ր մեզ, Յիսո՛ւս, Դաւթի՛ Որդի»
30 Ճամբուն քով երկու կոյր նստած էին. երբ լսեցին թէ Յիսուս կ’անցնի, աղաղակեցին ու ըսին. «Ողորմէ մեզի, Տէ՛ր, Դաւիթի Որդի»։
zohrab-1805▾ eastern-1994▾ western am▾
20:3030: И вот, двое слепых, сидевшие у дороги, услышав, что Иисус идет мимо, начали кричать: помилуй нас, Господи, Сын Давидов!
20:30  καὶ ἰδοὺ δύο τυφλοὶ καθήμενοι παρὰ τὴν ὁδόν, ἀκούσαντες ὅτι ἰησοῦς παράγει, ἔκραξαν λέγοντες, ἐλέησον ἡμᾶς, [κύριε], υἱὸς δαυίδ.
20:30. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"δύο (two) τυφλοὶ ( blind ) καθήμενοι ( sitting-down ) παρὰ (beside) τὴν (to-the-one) ὁδόν, (to-a-way) ἀκούσαντες ( having-heard ) ὅτι (to-which-a-one) Ἰησοῦς (an-Iesous) παράγει, (it-leadeth-beside,"ἔκραξαν (they-clamored-to) λέγοντες ( forthing ,"Κύριε, (Authority-belonged,"ἐλέησον (thou-should-have-compassioned-unto) ἡμᾶς, (to-us,"υἱὸς (a-son) Δαυείδ. (of-a-Daueid)
20:30. et ecce duo caeci sedentes secus viam audierunt quia Iesus transiret et clamaverunt dicentes Domine miserere nostri Fili DavidAnd behold two blind men sitting by the way side heard that Jesus passed by. And they cried out, saying: O Lord, thou son of David, have mercy on us.
30. And behold, two blind men sitting by the way side, when they heard that Jesus was passing by, cried out, saying, Lord, have mercy on us, thou son of David.
20:30. And behold, two blind men, sitting by the way, heard that Jesus was passing by; and they cried out, saying, “Lord, Son of David, take pity on us.”
20:30. And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, [thou] Son of David.
And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, [thou] Son of David:

30: И вот, двое слепых, сидевшие у дороги, услышав, что Иисус идет мимо, начали кричать: помилуй нас, Господи, Сын Давидов!
20:30  καὶ ἰδοὺ δύο τυφλοὶ καθήμενοι παρὰ τὴν ὁδόν, ἀκούσαντες ὅτι ἰησοῦς παράγει, ἔκραξαν λέγοντες, ἐλέησον ἡμᾶς, [κύριε], υἱὸς δαυίδ.
20:30. et ecce duo caeci sedentes secus viam audierunt quia Iesus transiret et clamaverunt dicentes Domine miserere nostri Fili David
And behold two blind men sitting by the way side heard that Jesus passed by. And they cried out, saying: O Lord, thou son of David, have mercy on us.
20:30. And behold, two blind men, sitting by the way, heard that Jesus was passing by; and they cried out, saying, “Lord, Son of David, take pity on us.”
20:30. And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, [thou] Son of David.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30 (Мк X:46, 47; Лк XVIII:35-38). Матфей говорит о двух слепцах, которых исцелил Спаситель по отшествии из Иерихона; Марк — об одном, называя его по имени (Вартимей); Лука также об одном, которого исцелил Спаситель до вступления Своего в Иерихон. Если допустить, что все евангелисты рассказывают об одном и том же, то здесь получаются очевидные и совершенно непримиримые противоречия. Это доставляло еще в древности сильное оружие врагам христианства и Евангелий, которые считали это место за неопровержимое доказательство недостоверности евангельских рассказов. Попытки примирить рассказы со стороны христианских писателей встречаются, поэтому, еще в древности. Ориген, Евфимий Зигабен и др. принимали, что здесь говорится о трех исцелениях слепцов, об одном исцелении говорит Лука, о другом — Марк и о третьем — Матфей. Августин утверждал, что было только два исцеления, из которых об одном говорят Матфей и Марк и о другом — Лука. Но Феофилакт и другие все три исцеления считают за одно. Из новых экзегетов одни объясняли разноречие тем, что тут было только два исцеления и только двух слепцов, о которых отдельно рассказывают Марк и Лука, из них одно совершилось пред вступлением в Иерихон, а другое по выходе из него. Матфей же оба исцеления объединил в одном рассказе. Другие — тем, что разноречие евангелистов зависело от того, что были различны источники, из которых каждый евангелист заимствовал свой рассказ. — Следует допустить, что рассказы евангелистов не дозволяют нам признать ни трех лиц и их исцелений, ни объединить их в одно. Здесь — просто неясность в рассказе, что-то недоговоренное, и это мешает нам представить и понять, как было на самом деле. Самый надежный путь к разрешению этого вопроса может, по-видимому, заключаться в следующем. Читая рассказы об исцелении слепцов, мы отнюдь не должны воображать, что как только кто-нибудь из них закричал, взывая ко Христу о помощи, так тотчас же и был исцелен. В крайне сжатом и кратком рассказе сближены между собою события, которые могли совершиться в течение более или менее длинного промежутка времени. На это указывает, между прочим, общее всем синоптикам показание, что народ запрещал слепцам кричать и заставлял их молчать (Мф XX:31; Мк X:48; Лк XVIII:39). Далее из рассказа Луки (XVIII:35-43) совсем нельзя сделать вывода, что исцеление слепца совершилось до вступления Иисуса Христа в Иерихон. Напротив, если мы предположим, что оно было уже по отшествии Христа из Иерихона, то все подробности рассказа Луки сделаются нам понятнее. Сначала слепец сидит у дороги, прося милостыни. Узнав, что мимо него проходит толпа, он спрашивает, что это такое. Узнав, что «Иисус Назорей идет», он начинает кричать о помощи. Шедшие впереди заставляют его молчать; но он кричит еще громче. Ниоткуда не видно, что в то время, когда все это происходило, Иисус Христос стоял на одном месте. Он остановился только тогда, когда вышел из Иерихона и велел привести слепого к Себе. Если велел привести, то, значит, слепой не находился от Него в самом близком расстоянии. К этому нужно добавить, что при прохождении через какой-нибудь город, его можно пересечь и в продолжительное, и в короткое время, смотря по его величине. Даже через самый большой город можно пройти в короткое время, пересекая, напр., окраины. Ниоткуда не видно, что Иерихон был тогда большой город. Таким образом, мы имеем полное право отождествлять слепца, о котором рассказывает Лука, или с Вартимеем Марка, или с одним из слепцов, не названных по имени, о которых рассказывает Матфей. Значит, у всех трех евангелистов существует полное согласие относительно факта, что слепцы были исцелены по отшествии Иисуса Христа из Иерихона. Покончив с этою трудностью, мы должны, насколько возможно, разъяснить и другую. По Марку и Луке слепой был один, по Матфею — два. Но спрашивается, если исцелен был только один слепец, то зачем Матфею нужно было говорить, что их было два? Если, так утверждают, он имел пред собою Евангелия Марка и Луки, то неужели он хотел подорвать доверие к этим евангелистам, давая иное показание, без всяких оговорок о неверности их сообщений? Неужели, прибавляя одно, будто бы вымышленное им чудо, он хотел искусственно увеличить славу Христа, как целителя? Все это крайне невероятно и несообразно ни с чем. Скажем, что так нелепо было бы рассуждать даже при самом враждебном отношении к Евангелиям. Далее, если бы даже Марк и Лука знали, что исцелены были два слепца, но пожелали намеренно (в настоящем случае никакого особенного намерения совсем незаметно) сообщить только об одном исцелении и исцеленном, то и тогда ни один добросовестный критик, знакомый с документами, и особенно древними, не решился бы обвинять евангелистов в вымысле и искажении исторических фактов. Правда, мы не можем объяснить, почему Матфей рассказывает о двух слепцах, а Марк и Лука только об одном. Но фактически вполне могло быть, что были исцелены два слепца во время движения народной толпы; это совсем не противоречит никакой исторической вероятности.
Adam Clarke: Commentary on the Bible - 1831
20:30: Two blind men - Mar 10:46, and Luk 18:35, mention only one blind man, Bartimeus. Probably he was mentioned by the other evangelists, as being a person well known before and after his cure. Blindness of heart is a disorder of which, men seldom complain, or from which they desire to be delivered; and it is one property of this blindness, to keep the person from perceiving it, and to persuade him that his sight is good.
Sitting by the way side - In the likeliest place to receive alms, because of the multitudes going and coming between Jerusalem and Jericho.
Cried out - In the midst of judgments God remembers mercy. Though God had deprived them, for wise reasons, of their eyes, he left them the use of their speech. It is never so ill with us, but it might be much worse: let us, therefore, be submissive and thankful.
Have mercy on us - Hearing that Jesus passed by, and not knowing whether they should ever again have so good an opportunity of addressing him, they are determined to call, and call earnestly. They ask for mercy, conscious that they deserve nothing, and they ask with faith - Son of David, acknowledging him as the promised Messiah.
Albert Barnes: Notes on the Bible - 1834
20:30
Two blind men - Mark and Luke mention but one.
They do not say, however, that there was no more than one. They mention one because he was probably well known; perhaps the son of a distinguished citizen reduced to poverty. His name was Bartimeus. Bar is a Syriac word, meaning "son;" and the name means, therefore, "the son of Timeus." Probably "Timeus" was a man of distinction; and as the case of his son attracted most attention, Mark and Luke recorded it particularly. If they had said that there was only one healed, there would have been a contradiction. As it is, there is no more contradiction or difficulty than there is in the fact that the evangelists, like all other historians, often omit many facts which they do not choose to record.
Heard that Jesus passed by - They learned who he was by inquiring. They heard a noise, and asked who it was (Luke). They had doubtless heard much of his fame, but had never before been where he was, and probably would not be again. They were therefore more earnest in calling upon him.
Son of David - That is, "Messiah," or "Christ." This was the name by which the Messiah was commonly known. He was the illustrious descendant of David in whom the promises especially centered, Psa 132:11-12; Psa 89:3-4. It was the universal opinion of the Jews that the Messiah was to be the descendant of David. See Mat 22:42. On the use of the word son, see the notes at Mat 1:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:30: two: Mat 9:27-31, Mat 12:22, Mat 21:14; Psa 146:8; Isa 29:18, Isa 35:5, Isa 35:6, Isa 42:16, Isa 42:18; Isa 59:10, Isa 61:1, Isa 61:2; Mar 10:46; Luk 4:18, Luk 7:21; Joh 9:1-12
Have: Mat 12:23, Mat 15:22, Mat 21:9, Mat 22:42; Act 2:30; Rom 1:3, Rom 1:4
John Gill
20:30 And behold, two blind men,.... Mark and Luke make mention but of one; which is no contradiction to Matthew; for they neither of them say that there was but one. A greater difficulty occurs in Luke's account; for whereas Matthew and Mark both agree, that it was when Jesus came out of Jericho, that this cure was wrought, Luke says it was "when he came nigh unto it"; which some reconcile by observing, that that phrase may be rendered, "while he was near Jericho"; and so only signifies his distance from it, and not motion to it; but this will not solve the difficulty, because we after read of his entrance into it, and passing through it. Some therefore have thought, that Christ met with, and cured one blind man before he entered the city, and another when he came out of it and that Matthew has put the history of both together: but to me it seems, that there were three blind men cured; one before he went into Jericho, which Luke only relates, and two as he came out of Jericho, which Matthew here speaks of; and one of which, according to Mark, was by name Bartimaeus, the son of Timaeus; for so Bartimaeus signifies. Tima, or Timaeus, was a name in use among the Jews: we often read of R. Judah , Ben Tima (k), the son of Tima, or Timaeus. Origen (l) thinks, he had his name from the Greek word which signifies "honour"; and so "Time", with the Jews, is used for honour and profit (m). This man's father might have been a very honourable and useful man, though the son was fallen into poverty and distress, through blindness; for which reason he may be mentioned, as being a person well known to the Jews.
Sitting by the wayside; Mark says, "begging", where such were wont to sit, in order to ask alms of persons, as they passed by;
when they heard that Jesus passed by; who, upon perceiving that there was an unusual concourse of people, might ask the reason of it, when it was told them that Jesus of Nazareth was coming that way: or, without asking, they might hear the people speak of him; and inasmuch as they had heard many things concerning him, and the miracles he wrought, applied to him for help, and
cried out, saying, have mercy on us, O Lord, thou son of David: in which may be observed the titles of honour they give him, which declare their faith in him; calling him Lord, expressing their sense of his deity, dominion, and power; and "Son of David", thereby owning and professing him to be the Messiah, that being a common name of him, well known among the Jews; See Gill on Mt 1:1, the petition they make is, that he would "have mercy on them", who, through blindness, were in a poor, helpless, and miserable condition; and this was made with great vehemency: they "cried" out aloud, that he might hear them, and take pity on them; being eagerly desirous of having their sight, and firmly believing that he was able to restore it to them.
(k) T. Hieros. Nazir, fol. 52. 1. Erubin, fol. 19. 4. T. Bab. Gittin, fol. 84. 1. Bava Metzig, fol. 94. 1. Massech. Semachot, c. 9. Juchasin, fol. 159. 2. (l) Comment. in Matt. vol. 1. p. 428. Ed. Huet. (m) Targum in Esth. iii. 8. & v. 13. T. Hicros. Peah, fol. 15. 4.
John Wesley
20:30 Behold two blind men cried out - St. Mark and St. Luke mention only one of them, blind Bartimeus. He was far the more eminent of the two, and, as it seems, spoke for both.
20:3120:31: Եւ ամբոխն սաստեա՛ց նոցա՝ զի լռեսցեն. եւ նոքա եւ՛ս առաւել աղաղակէին եւ ասէին. Տէր՝ ողորմեա՛ց մեզ որդի Դաւթի։
31 Եւ ամբոխը յանդիմանեց նրանց, որ լռեն: Իսկ նրանք առաւել եւս աղաղակում էին ու ասում. «Ողորմի՛ր մեզ, Տէ՛ր, Դաւթի՛ Որդի»
31 Բազմութիւնը կը յանդիմանէր զանոնք, որ լռեն, բայց անոնք՝ ա՛լ աւելի կ’աղաղակէին ու կ’ըսէին. «Ողորմէ մեզի, Տէ՛ր, Դաւիթի Որդի»։
Եւ ամբոխն սաստեաց նոցա զի լռեսցեն. եւ նոքա եւս առաւել աղաղակէին եւ ասէին. Տէր, ողորմեաց մեզ, Որդի Դաւթի:

20:31: Եւ ամբոխն սաստեա՛ց նոցա՝ զի լռեսցեն. եւ նոքա եւ՛ս առաւել աղաղակէին եւ ասէին. Տէր՝ ողորմեա՛ց մեզ որդի Դաւթի։
31 Եւ ամբոխը յանդիմանեց նրանց, որ լռեն: Իսկ նրանք առաւել եւս աղաղակում էին ու ասում. «Ողորմի՛ր մեզ, Տէ՛ր, Դաւթի՛ Որդի»
31 Բազմութիւնը կը յանդիմանէր զանոնք, որ լռեն, բայց անոնք՝ ա՛լ աւելի կ’աղաղակէին ու կ’ըսէին. «Ողորմէ մեզի, Տէ՛ր, Դաւիթի Որդի»։
zohrab-1805▾ eastern-1994▾ western am▾
20:3131: Народ же заставлял их молчать; но они еще громче стали кричать: помилуй нас, Господи, Сын Давидов!
20:31  ὁ δὲ ὄχλος ἐπετίμησεν αὐτοῖς ἵνα σιωπήσωσιν· οἱ δὲ μεῖζον ἔκραξαν λέγοντες, ἐλέησον ἡμᾶς, κύριε, υἱὸς δαυίδ.
20:31. ὁ (The-one) δὲ (moreover) ὄχλος (a-crowd) ἐπετίμησεν (it-upon-valuated-unto) αὐτοῖς (unto-them) ἵνα (so) σιωπήσωσιν: (they-might-have-muted-unto) οἱ (the-ones) δὲ (moreover) μεῖζον (to-more-great) ἔκραξαν (they-clamored-to) λέγοντες ( forthing ,"Κύριε, (Authority-belonged,"ἐλέησον (thou-should-have-compassioned-unto) ἡμᾶς, (to-us,"υἱὸς (a-Son) Δαυείδ: (of-a-Daueid)
20:31. turba autem increpabat eos ut tacerent at illi magis clamabant dicentes Domine miserere nostri Fili DavidAnd the multitude rebuked them that they should hold their peace. But they cried out the more, saying: O Lord, thou son of David, have mercy on us.
31. And the multitude rebuked them, that they should hold their peace: but they cried out the more, saying, Lord, have mercy on us, thou son of David.
20:31. But the crowd rebuked them to be quiet. But they cried out all the more, saying, “Lord, Son of David, take pity on us.”
20:31. And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, [thou] Son of David.
And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, [thou] Son of David:

31: Народ же заставлял их молчать; но они еще громче стали кричать: помилуй нас, Господи, Сын Давидов!
20:31  ὁ δὲ ὄχλος ἐπετίμησεν αὐτοῖς ἵνα σιωπήσωσιν· οἱ δὲ μεῖζον ἔκραξαν λέγοντες, ἐλέησον ἡμᾶς, κύριε, υἱὸς δαυίδ.
20:31. turba autem increpabat eos ut tacerent at illi magis clamabant dicentes Domine miserere nostri Fili David
And the multitude rebuked them that they should hold their peace. But they cried out the more, saying: O Lord, thou son of David, have mercy on us.
20:31. But the crowd rebuked them to be quiet. But they cried out all the more, saying, “Lord, Son of David, take pity on us.”
20:31. And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, [thou] Son of David.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
31 (Мк X:43; Лк XVIII:39). Почему народ заставлял слепцов молчать? Может быть, проходившие мимо слепцов заставляли их молчать просто потому, что они «нарушали общественную тишину» и их крик не согласовался с тогдашними правилами общественного приличия.
Adam Clarke: Commentary on the Bible - 1831
20:31: The multitude rebuked them - Whenever a soul begins to cry after Jesus for light and salvation, the world and the devil join together to drown its cries, or force it to be silent. But let all such remember, Jesus is now passing by; that their souls must perish everlastingly, if not saved by him, and they may never have so good an opportunity again. While there is a broken and a contrite heart, let it sigh its complaints to God, till he hear and answer.
They cried the more - When the world and the devil begin to rebuke, in this case, it is a proof that the salvation of God is nigh; therefore, let such cry out a great deal the more.
Albert Barnes: Notes on the Bible - 1834
20:31
And the multitude rebuked them because ... - They chid or reproved them, and in a threatening manner told them to be silent.
They cried the more - Jesus, standing still, ordered them to be brought to him (Mark)
His friends then addressed the blind men and told them that Jesus called (Mark). Mark adds that Bartimeus cast away his garment, and rose and came to Jesus. "The garment" was not his only raiment, but was the outer garment, thrown loosely over him, and commonly laid aside when persons labored or ran. See the notes at Mat 5:40. His doing it denoted haste and earnestness in order to come to Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:31: rebuked: Mat 15:23, Mat 19:13
but they cried: Mat 7:7, Mat 7:8; Gen 32:25-29; Luk 11:8-10, Luk 18:1-8, Luk 18:39; Col 4:2; Th1 5:17
John Gill
20:31 And the multitude rebuked them,.... Who were either the friends or enemies of Christ: if his friends, they might rebuke them, that they might not be so troublesome to him, and judging it unworthy of him to have anything to do with such mean persons, and supposing that their business was only to ask alms of him; or if they were his enemies, or not so well affected to him, they might chide them for giving him such high characters, as Lord, and Son of David; and therefore being displeased with such encomiums, reproved them,
because they should hold their peace; be silent, and say no more of that kind, lest others should take up the same notion of him, and it should prevail among the people,
But they cried the more, saying, have mercy on us, O Lord, thou Son of David. They lifted up their voice higher, and cried the more loudly, that their voice might be above the noise of the people, and be heard by Christ; and renewed their request with more eagerness and importunity, repeating the characters they before gave him, being not in the least intimidated by the rebukes of the people: their faith in Jesus, as the Messiah, being more increased, and their desires of his pity and compassion being more enlarged, they grew bolder, and more resolute, as faith often does by opposition, and trials.
John Wesley
20:31 The multitude charged them to hold their peace - And so they will all who begin to cry after the Son of David. But let those who feel their need of him cry the more; otherwise they will come short of a cure.
20:3220:32: Զտեղի՛ առ Յիսուս, կոչեաց զնոսա եւ ասէ. Զի՞նչ կամիք՝ զի արարից ձեզ։
32 Յիսուս տեղում կանգ առաւ, կանչեց նրանց եւ ասաց. «Ի՞նչ էք կամենում, որ ձեզ անեմ»
32 Յիսուս կանգ առնելով կանչեց զանոնք ու ըսաւ. «Ի՞նչ կ’ուզէք որ ձեզի ընեմ»։
Զտեղի առ Յիսուս, կոչեաց զնոսա եւ ասէ. Զի՞նչ կամիք զի արարից ձեզ:

20:32: Զտեղի՛ առ Յիսուս, կոչեաց զնոսա եւ ասէ. Զի՞նչ կամիք՝ զի արարից ձեզ։
32 Յիսուս տեղում կանգ առաւ, կանչեց նրանց եւ ասաց. «Ի՞նչ էք կամենում, որ ձեզ անեմ»
32 Յիսուս կանգ առնելով կանչեց զանոնք ու ըսաւ. «Ի՞նչ կ’ուզէք որ ձեզի ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:3232: Иисус, остановившись, подозвал их и сказал: чего вы хотите от Меня?
20:32  καὶ στὰς ὁ ἰησοῦς ἐφώνησεν αὐτοὺς καὶ εἶπεν, τί θέλετε ποιήσω ὑμῖν;
20:32. καὶ (and) στὰς (having-had-stood,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"ἐφώνησεν (it-sounded-unto) αὐτοὺς (to-them) καὶ (and) εἶπεν (it-had-said,"Τί (To-what-one) θέλετε (ye-determine) ποιήσω (I-might-have-done-unto) ὑμῖν; (unto-ye?"
20:32. et stetit Iesus et vocavit eos et ait quid vultis ut faciam vobisAnd Jesus stood and called them and said: What will ye that I do to you?
32. And Jesus stood still, and called them, and said, What will ye that I should do unto you?
20:32. And Jesus stood still, and he called them and said, “What do you want, that I might do for you?”
20:32. And Jesus stood still, and called them, and said, What will ye that I shall do unto you?
And Jesus stood still, and called them, and said, What will ye that I shall do unto you:

32: Иисус, остановившись, подозвал их и сказал: чего вы хотите от Меня?
20:32  καὶ στὰς ὁ ἰησοῦς ἐφώνησεν αὐτοὺς καὶ εἶπεν, τί θέλετε ποιήσω ὑμῖν;
20:32. et stetit Iesus et vocavit eos et ait quid vultis ut faciam vobis
And Jesus stood and called them and said: What will ye that I do to you?
20:32. And Jesus stood still, and he called them and said, “What do you want, that I might do for you?”
20:32. And Jesus stood still, and called them, and said, What will ye that I shall do unto you?
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
32 (Мк X:49; Лк XVIII:40). Очень заметно, что здесь у Луки мягкие, изящные и точные греческие выражения. Матфей и Марк употребляют красивое, но свойственно больше простонародному говору слово fwnein (издавать звук и затем звать, подзывать). По Матфею, Иисус Христос подозвал (efwnhsen) слепцов Сам; по Марку — велел подозвать (eipen fwnhsate). У Марка сообщаются дальше интересные и живые подробности о разговоре со слепцом лиц, звавших его, и о том, как он, сбросив с себя одежду, встал (вспрыгнул, вскочил — anaphdhsaV) и пошел (не сказано — побежал) к Иисусу Христу. Вопрос Христа отличается естественностью.
Adam Clarke: Commentary on the Bible - 1831
20:32: Jesus stood - "The cry of a believing penitent," says one, "is sufficient to stop the most merciful Jesus, were he going to make a new heaven and a new earth; for what is all the irrational part of God's creation in worth, when compared with the value of one immortal soul!" See on Mar 10:50 (note).
What will ye that I shall do - Christ is at all times infinitely willing to save sinners: when the desire of the heart is turned towards him, there can be little delay in the salvation. What is thy wish? If it be a good one, God will surely fulfill it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:32: What: Mat 20:21; Eze 36:37; Act 10:29; Phi 4:6
Geneva 1599
20:32 And Jesus stood still, and (h) called them, and said, What will ye that I shall do unto you?
(h) Himself, not by the means of other men.
John Gill
20:32 And Jesus stood still,.... Made a full stop, when he was near, or right against where these blind men sat; which shows the strength of faith, the force of prayer, and the great regard Christ has to both:
and called them: himself, being near unto them, and within the reach of his voice; or he commanded them to be brought to him, as Mark says: he ordered others to call them, or let them know, that it was his will they should come to him; upon which they threw away their garments, their long upper garments, which were some hindrance to a quick motion, at least Bartimaeus did; that they might be the sooner with him: and when they were come to him, he said,
what will ye that I shall do unto you? is it alms you want? or would you have your sight restored? This question he put, not as being ignorant of their desires, but to show both his power and willingness to do anything for them they should ask; and that their faith in him might be made manifest, and the people have their expectations raised, and they prepared to attend the miracle now to be wrought.
20:3320:33: Ասեն ցնա. Տէր՝ զի բացցի՛ն աչք մեր։
33 Նրան ասացին. «Որ մեր աչքերը բացուեն, Տէ՛ր»
33 Ըսին անոր. «Տէ՛ր, աչքերնիս բաց»։
Ասեն ցնա. Տէր, զի բացցին աչք մեր:

20:33: Ասեն ցնա. Տէր՝ զի բացցի՛ն աչք մեր։
33 Նրան ասացին. «Որ մեր աչքերը բացուեն, Տէ՛ր»
33 Ըսին անոր. «Տէ՛ր, աչքերնիս բաց»։
zohrab-1805▾ eastern-1994▾ western am▾
20:3333: Они говорят Ему: Господи! чтобы открылись глаза наши.
20:33  λέγουσιν αὐτῶ, κύριε, ἵνα ἀνοιγῶσιν οἱ ὀφθαλμοὶ ἡμῶν.
20:33. λέγουσιν (They-fortheth) αὐτῷ (unto-it,"Κύριε, (Authority-belonged,"ἵνα (so) ἀνοιγῶσιν (they-might-have-had-been-opened-up) οἱ (the-ones) ὀφθαλμοὶ (eyes) ἡμῶν. (of-us)
20:33. dicunt illi Domine ut aperiantur oculi nostriThey say to him: Lord, that our eyes be opened.
33. They say unto him, Lord, that our eyes may be opened.
20:33. They said to him, “Lord, that our eyes be opened.”
20:33. They say unto him, Lord, that our eyes may be opened.
They say unto him, Lord, that our eyes may be opened:

33: Они говорят Ему: Господи! чтобы открылись глаза наши.
20:33  λέγουσιν αὐτῶ, κύριε, ἵνα ἀνοιγῶσιν οἱ ὀφθαλμοὶ ἡμῶν.
20:33. dicunt illi Domine ut aperiantur oculi nostri
They say to him: Lord, that our eyes be opened.
20:33. They said to him, “Lord, that our eyes be opened.”
20:33. They say unto him, Lord, that our eyes may be opened.
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
33 (Мк X:51; Лк XVIII:41). Речь слепых у Матфея (и других синоптиков) сокращенная. Полная речь такова: Господи! мы хотим, чтобы открылись глаза наши. Слепцы не просят о милостыне, а о совершении чуда. Очевидно, они раньше слышали о Христе, как Целителе. Исцеление слепорожденного, о чем рассказывает Иоанн (гл. IX), следует относить ко времени раньше настоящих событий. И народу было, вероятно, известно, что Христос может отверзать очи слепым.
Adam Clarke: Commentary on the Bible - 1831
20:33: That our eyes may be opened - He who feels his own sore, and the plague of his heart, has no great need of a prompter in prayer. A hungry man can easily ask bread; he has no need to go to a book to get expressions to state his wants in; his hunger tells him he wants food, and he tells this to the person from whom he expects relief. Helps to devotion, in all ordinary cases, may be of great use; in extraordinary cases they can be of little importance; the afflicted heart alone can tell its own sorrows, with appropriate pleadings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:33: Lord: Psa 119:18; Eph 1:17-19
John Gill
20:33 They say unto him, Lord, that our eyes may be opened. That is, that their sight might be restored to them; for being deprived of that, it was all one as if their eyes were so closed, that they could not open them; and so the recovery of it is expressed by an opening of them. The opening of the eyes of the blind was prophesied of, as what should be done in the days of the Messiah, and by him, as an evidence of his being that person, Is 35:5 which prophecy these blind men might be acquainted with, and be an encouragement to their faith to expect a cure from him. They do not ask for alms, but for the recovery of their sight; which being granted, they would be able to get their bread in another way; for they were not like some idle persons that choose rather to be under such a calamity, or any other, that they might not be obliged to work with their hands for a livelihood. Their request shows, that they made no doubt of it, but firmly believed that Christ was able to do this for them, though the thing was impossible to be done by man; who therefore must conclude that he was not a mere man, but the Son of the living God.
20:3420:34: Եւ գթացեալ Յիսուս մերձեցա՛ւ յաչս նոցա, եւ վաղվաղակի՛ տեսին՝ եւ գնացին զհետ նորա։
34 Եւ գթալով՝ Յիսուս դիպաւ նրանց աչքերին, եւ նրանք իսկոյն տեսան ու գնացին նրա յետեւից:
34 Յիսուս խղճալով անոնց աչքերուն դպաւ։ Շուտ մը անոնց աչքերը բացուեցան ու անոր ետեւէն գացին։
Եւ գթացեալ Յիսուս մերձեցաւ յաչս նոցա, եւ վաղվաղակի տեսին եւ գնացին զհետ նորա:

20:34: Եւ գթացեալ Յիսուս մերձեցա՛ւ յաչս նոցա, եւ վաղվաղակի՛ տեսին՝ եւ գնացին զհետ նորա։
34 Եւ գթալով՝ Յիսուս դիպաւ նրանց աչքերին, եւ նրանք իսկոյն տեսան ու գնացին նրա յետեւից:
34 Յիսուս խղճալով անոնց աչքերուն դպաւ։ Շուտ մը անոնց աչքերը բացուեցան ու անոր ետեւէն գացին։
zohrab-1805▾ eastern-1994▾ western am▾
20:3434: Иисус же, умилосердившись, прикоснулся к глазам их; и тотчас прозрели глаза их, и они пошли за Ним.
20:34  σπλαγχνισθεὶς δὲ ὁ ἰησοῦς ἥψατο τῶν ὀμμάτων αὐτῶν, καὶ εὐθέως ἀνέβλεψαν καὶ ἠκολούθησαν αὐτῶ.
20:34. σπλαγχνισθεὶς ( Having-boweled-to ) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous," ἥψατο ( it-fastened ) τῶν (of-the-ones) ὀμμάτων (of-sights) αὐτῶν, (of-them,"καὶ (and) εὐθέως (unto-straight) ἀνέβλεψαν (they-viewed-up) καὶ (and) ἠκολούθησαν (they-pathed-along-unto) αὐτῷ. (unto-it)
20:34. misertus autem eorum Iesus tetigit oculos eorum et confestim viderunt et secuti sunt eumAnd Jesus having compassion on them, touched their eyes. And immediately they saw and followed him.
34. And Jesus, being moved with compassion, touched their eyes: and straightway they received their sight, and followed him.
20:34. Then Jesus, taking pity on them, touched their eyes. And immediately they saw, and they followed him.
20:34. So Jesus had compassion [on them], and touched their eyes: and immediately their eyes received sight, and they followed him.
So Jesus had compassion [on them], and touched their eyes: and immediately their eyes received sight, and they followed him:

34: Иисус же, умилосердившись, прикоснулся к глазам их; и тотчас прозрели глаза их, и они пошли за Ним.
20:34  σπλαγχνισθεὶς δὲ ὁ ἰησοῦς ἥψατο τῶν ὀμμάτων αὐτῶν, καὶ εὐθέως ἀνέβλεψαν καὶ ἠκολούθησαν αὐτῶ.
20:34. misertus autem eorum Iesus tetigit oculos eorum et confestim viderunt et secuti sunt eum
And Jesus having compassion on them, touched their eyes. And immediately they saw and followed him.
20:34. Then Jesus, taking pity on them, touched their eyes. And immediately they saw, and they followed him.
20:34. So Jesus had compassion [on them], and touched their eyes: and immediately their eyes received sight, and they followed him.
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
34 (Мк X:53; Лк XVIII:42, 43). По Матфею, Спаситель не говорит слепцам ни одного слова, но вместо того прикасается к их глазам. У Марка и Луки — иначе. Слово euqewV (тотчас) указывает на внезапное прозрение, о чем говорят также Марк и Лука (euquV и paracrhma).
Adam Clarke: Commentary on the Bible - 1831
20:34: So Jesus had compassion on them - Σπλαγχνιαθεις, He was moved with tender pity. The tender pity of Christ met the earnest cry of the blind men, and their immediate cure was the result.
They followed him - As a proof of the miracle that was wrought, and of the gratitude which they felt to their benefactor. For other particulars of this miraculous cure, see the notes on Mar 10:46, etc.
Reader, whosoever thou art, act in behalf of thy soul as these blind men did in behalf of their sight, and thy salvation is sure. Apply to the Son of David; lose not a moment; he is passing by, and thou art passing into eternity, and probably wilt never have a more favorable opportunity than the present. The Lord increase thy earnestness and faith!
Albert Barnes: Notes on the Bible - 1834
20:34
And touched their eyes - Mark and Luke say he added, "Thy faith hath saved thee." Thy "confidence, or belief" that I could cure, has been the means of obtaining this blessing.
Faith had no power to open the eyes, but it led the blind men to Jesus; it showed that they had just views of his power; it was connected with the cure. So "faith" has no power to save from sin, but it leads the poor, lost, blind sinner to him who has power, and in this sense it is said we are saved by faith. His "touching" their eyes was merely "a sign" that the power of healing proceeded from him.
Here was an undoubted miracle.
1. These blind men were well known. One, at least, had been blind for a long time.
2. They were strangers to Jesus. They could not have, therefore, "feigned" themselves blind, or done this by any "collusion or agreement" between him and themselves in order to impose on the multitude.
3. The miracle was in the presence of multitudes who took a deep interest in it, and who could easily have detected the imposition if there had been any.
4. The people followed him. They praised or "glorified" God (Mark and Luke). The people gave praise to God also (Luke). They were all satisfied that a real miracle was performed.
Remarks On Matthew 20
1. From the parable at the beginning of this chapter Mat. 20:1-16 we learn that it is not so much the time that we serve Christ as the "manner," that is to entitle us to high rewards in heaven. Some may be in the church many years, yet accomplish little. In a few years, others may be more distinguished in the success of their labors and in their rewards.
2. God will do justice to all, Mat 20:13. He will give to every one of his followers all that he promised to give. To him entitled to the least he will give everything which he has promised, and to each one infinitely more than he has deserved.
3. On some he will bestow higher rewards than on others, Mat 20:16. There is no reason to think that the condition of people in heaven will be "equal," any more than it is on earth. Difference of rank may run through all God's government, and still no one be degraded or be deprived of his rights.
4. God does as he pleases with his own, Mat 20:15. It is his right to do so - a right which people claim, and which God may claim. If he does injustice to no one, he has a right to bestow what favors on others he pleases. In doing good to another man he does no injury to me. He violated none of my rights by bestowing great talents on Newton or great wealth on Solomon. He did not injure me by making Paul a man of distinguished talents and piety, or John a man of much meekness and love. What he gives me I should be thankful for and improve; nor should I be envious or malignant that he has given to others more than he has to me. Nay, I should rejoice that he has bestowed such favors on undeserving people at all; that the race is in possession of such talents and rewards, to whosoever given; and should believe that in the hands of God such favors will be well bestowed. God is a sovereign, and the Judge of all the earth will do that which is right.
5. It is our duty to go into the vineyard and labor faithfully when ever the Lord Jesus calls us, and until he calls us to receive our reward, Mat. 20:1-16. He has a right to call us, and there are none who are not invited to labor for Him.
6. Rewards are offered to all who will serve him, Mat 20:4. It is not that we deserve any favor, or that we shall not say at the end of life that we have been "unprofitable" servants, but He graciously promises that our rewards shall be measured by our faithfulness in His cause. He will have the glory of bringing us into His kingdom and saving us, while He will bestow rewards on us according as we have been faithful in His service.
7. People may be saved in old age, Mat 20:6. Old people are sometimes brought into the kingdom of Christ and made holy, but it is rare. Few aged people are converted. They drop into the grave as they lived; and to a man who wastes his youth and his middle life in sin, and goes down into the vale of years a rebel against God, there is a dreadful probability that he will die as he lived. It will be found to be true, probably, that by far more than half who are saved are converted before they reach the age of 20. Besides, it is foolish as well as wicked to spend the best of our days in the service of Satan, and to give to God only the poor remnant of our lives that we can no longer use in the cause of wickedness. God should have our first and best days.
8. Neither this parable nor any part of the Bible should be so abused as to lead us to put off the time of repentance to old age. It is "possible," though not "probable," that we shall live to be old. Few, few, of all the world, live to old age. Thousands die in childhood. The time, the accepted time to serve God, is in early life; and God will require it at the hands of parents and teachers if they do not train up the children committed to them to love and obey Him.
9. One reason why we do not understand the plain doctrines of the Bible is our own prejudice, Mat 20:17-19. Our Saviour plainly told his disciples that he must die. He stated the manner of his death, and the principal circumstances. To us, all this is plain, but they did not understand it (Luke). They had filled their heads with notions about his earthly glory and honor, and they were not willing to see the truth as he stated it. Never was there a more just proverb than that "none are so blind as those who will not see." So to us the Bible might be plain enough. The doctrines of truth are Rev_ealed as clear as a sunbeam, but we are filled with pRev_ious notions - we are determined to think differently; and the easiest way to gratify this is to say we do not see it so. The only correct principle of interpretation is, that the Bible is to be taken "just as it is." The meaning that the sacred writers intended to teach is to be sought honestly; and when found, that, and that only, is religious truth.
10. Mothers should be cautious about seeking places of honor for their sons, Mat 20:20-22. Doing this, they seldom know what they ask. They may be seeking the ruin of their children. it is not in posts of honor that happiness or salvation are certainly secured. Contentment and peace are found oftenest in the humble vale of honest and sober industry - in attempting to fill up our days with usefulness in the situation where God has placed us. As the purest and loveliest streams often flow in the retired grove, far from the thundering cataract or the stormy ocean, so is the sweet peace of the soul; it dwells oftenest far from the bustle of public life, and the storms and tempests of ambition.
11. Ambition in the church is exceedingly improper, Mat 20:22-28. It is not the nature of religion to produce it. It is opposed to all the modest, retiring, and pure virtues that Christianity produces. An ambitious man will be destitute of religion just in proportion to his ambition, and piety may always be measured by humility. He that has the most lowly views of himself, and the highest of God - that is willing to stoop the lowest to aid his fellow-creatures and to honor God has the most genuine piety. Such was the example of our Saviour, and it can never be any dishonor to imitate the Son of God.
12. The case of the blind men is an expressive representation of the condition of the sinner, Mat 20:30-34.
(1) people are blinded by sin. They do not by nature see the truth of religion.
(2) it is proper in this state of "blindness" to call upon Jesus to open our eyes. If we ever see, it will be by the grace of God. God is the fountain of light, and those in darkness should seek him.
(3) present opportunities should be improved. This was the first time that Jesus had been in Jericho. It was the last time he would be there. He was passing through it on his way to Jerusalem. So he passes among us by his ordinances. So it may be the last time that we shall have an opportunity to call upon him. While he is near we should seek him.
(4) when people rebuke us and laugh at us, it should not deter us from calling on the Saviour. There is danger that they will laugh us out of our purpose to seek him, and we should cry the more earnestly to him. We should feel that our eternal all depends on our being heard.
(5) the persevering cry of those who seek the Saviour aright will not be in vain. They who cry to him, sensible of their blindness, and sensible that he only can open their eyes, will be heard. He turns none away who thus call upon him.
(6) sinners must rise and come to Jesus. They must cast away everything that hinders their coming. As the blind Bartimeus threw off his "garments," so sinners should throw away everything that hinders their going to him everything that obstructs their progress and cast themselves at his feet. No man will be saved while "sitting still." The command is, "Strive to enter in;" and the promise is made to those only who "ask," and "seek," and "knock."
(7) faith is the only channel through which we shall receive mercy. According to our faith - that is, our confidence in Jesus, our trust and reliance on him so will it be to us. Without that, we shall perish.
(8) they who apply to Jesus thus will receive sight. Their eyes will be opened and they will see clearly.
(9) they who are thus restored to sight should follow Jesus. They should follow him wheRev_er he leads; they should follow him always; they should follow none else but him. He that can give sight to the blind cannot lead us astray. He that can shed light in the "beginning" of our faith, can enlighten our goings through all our pilgrimage, and even down through the dark valley of the shadow of death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:34: Jesus: Mat 9:36, Mat 14:14, Mat 15:32; Psa 145:8; Luk 7:13; Joh 11:33-35; Heb 2:17; Heb 4:15, Heb 4:16; Pe1 3:8
touched: Mat 9:29; Mar 7:33; Luk 22:51; Joh 9:6, Joh 9:7
and they: Mat 8:15; Psa 119:67, Psa 119:71; Luk 18:43; Act 26:18
John Gill
20:34 So Jesus had compassion on them,.... His bowels moved towards them as a man; he pitied their miserable and distressed condition, and discovered the tenderness of his heart towards them by some outward sign, by his looks, or by some gesture or another:
and touched their eyes; with his bare hand, without the use of any instrument or medicine. The Ethiopic version adds; "and said unto them, according to your faith shall it be unto you"; which seems to be taken out of Mt 9:29. The Evangelist Mark relates, that "Jesus said unto him (Bartimaeus) go thy way, thy faith hath made thee whole": not that the virtue of healing came from the act of faith, but from the object of it; his faith was not the cause of, nor the reason why, but the way and means in and by which he received the cure:
and immediately their eyes received sight; or, as the Syriac and Persic versions render the words, "that moment their eyes were opened": the cure was wrought at once, directly; a clear proof of the omnipotence of Christ, and of his true and proper deity: the words, "their eyes", are not in some copies: and are omitted by the Vulgate Latin, Arabic, and Ethiopic versions, which read thus, "they immediately saw". The Persic version adds, and they saw the world; the men and things of it, which they either had never seen before, or, at least, for a considerable time; which must be a very surprising and agreeable sight to them.
And they followed him; in a corporal sense they joined the multitude, and went after him to Jerusalem; partly to express their gratitude for such a wonderful favour bestowed upon them; and partly that they might be witnesses of the power of his deity, and the truth of his Messiahship, as they went along, and at Jerusalem: and in a spiritual sense; they became his disciples, they embraced his doctrines, believed in him as the Messiah, submitted to his ordinances, imitated him in the exercise of grace, and in the performance of duty: for, at the same time he restored their bodily sight, he gave them a spiritual one to look to him, and follow him, the light of the world, that they might enjoy the light of life in another world.