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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The death and resurrection of Jesus Christ are the two main hinges upon which the door of salvation turns. He came into the world on purpose to give his life a ransom; so he had lately said, ch. xx. 28. And therefore the history of his sufferings, even unto death, and his rising again, is more particularly recorded by all the evangelists than any other part of his story; and to that this evangelist now hastens apace. For at this chapter begins that which is called the passion-week. He had said to his disciples more than once, Behold, we go up to Jerusalem, and there the Son of man must be betrayed. A great deal of good work he did by the way, and now at length he is come up to Jerusalem; and here we have, I. The public entry which he made into Jerusalem, upon the first day of the passion-week, ver. 1-11. II. The authority he exercised there, in cleansing the temple, and driving out of it the buyers and sellers, ver. 12-16. III. The barren fig-tree, and his discourse with his disciples thereupon, ver. 17-22. IV. His justifying his own authority, by appealing to the baptism of John, ver. 23-27. V. His shaming the infidelity and obstinacy of the chief priests and elders, with the repentance of the publicans, illustrated by the parable of the two sons, ver. 29-32. VI. His reading the doom of the Jewish church for its unfruitfulness, in the parable of the vineyard let out to unthankful husbandmen, ver. 33-46.
Adam Clarke: Commentary on the Bible - 1831
Christ rides into Jerusalem upon an ass, and the multitude receive him joyfully, Mat 21:1-11. He enters the temple, and expels the money-changers, etc. Mat 21:12, Mat 21:13. The blind and the lame come to him and are healed, Mat 21:14. The chief priests and scribes are offended, Mat 21:15. Our Lord confounds them, and goes to Bethany, Mat 21:16, Mat 21:17. The barren fig-tree blasted, Mat 21:18-22. While teaching in the temple, the chief priests and elders question his authority; he answers and confutes them, Mat 21:23-27. The parable of the man and his two sons, Mat 21:28-32. The parable of a vineyard let out to husbandmen, Mat 21:33-42; applied to the priests and Pharisees, Mat 21:43-45; who wish to kill him, but are restrained by the fear of the people, who acknowledge Christ for a prophet, Mat 21:46.
Albert Barnes: Notes on the Bible - 1834
21:0: Mat. 21:1-16. See also Mar 11:1-11; Luke 19:29-44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 21:1, Christ rides into Jerusalem upon an ass; Mat 21:12, drives the buyers and sellers out of the temple; Mat 21:17, curses the fig-tree; Mat 21:23, puts to silence the priests and elders, Mat 21:28. and rebukes them by the similitude of the two sons, Mat 21:33. and the husbandmen who slew such as were sent to them.
21:121:1: Իբրեւ մօ՛տ եղեն յԵրուսաղէմ, եւ եկին ՚ի Բեթփագէ մերձ ՚ի լեառն Ձիթենեաց. յայնժամ Յիսուս արձակեաց երկուս յաշակերտացն իւրոց։
1 Երբ Երուսաղէմին մօտեցան եւ եկան Բեթփագէ, Ձիթենեաց լերան մօտ, այն ժամանակ Յիսուս իր աշակերտներից երկուսին ուղարկեց ու նրանց ասաց
21 Երբ Երուսաղէմի մօտեցան ու եկան Բեթփագէ՝ դէպի Ձիթենեաց լեռը՝ այն ատեն Յիսուս իր աշակերտներէն երկուքը ղրկեց
Իբրեւ մօտ եղեն յԵրուսաղէմ եւ եկին ի Բեթփագէ մերձ ի լեառն Ձիթենեաց, յայնժամ Յիսուս արձակեաց երկուս յաշակերտացն իւրոց:

21:1: Իբրեւ մօ՛տ եղեն յԵրուսաղէմ, եւ եկին ՚ի Բեթփագէ մերձ ՚ի լեառն Ձիթենեաց. յայնժամ Յիսուս արձակեաց երկուս յաշակերտացն իւրոց։
1 Երբ Երուսաղէմին մօտեցան եւ եկան Բեթփագէ, Ձիթենեաց լերան մօտ, այն ժամանակ Յիսուս իր աշակերտներից երկուսին ուղարկեց ու նրանց ասաց
21 Երբ Երուսաղէմի մօտեցան ու եկան Բեթփագէ՝ դէպի Ձիթենեաց լեռը՝ այն ատեն Յիսուս իր աշակերտներէն երկուքը ղրկեց
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21:11: И когда приблизились к Иерусалиму и пришли в Виффагию к горе Елеонской, тогда Иисус послал двух учеников,
21:1  καὶ ὅτε ἤγγισαν εἰς ἱεροσόλυμα καὶ ἦλθον εἰς βηθφαγὴ εἰς τὸ ὄρος τῶν ἐλαιῶν, τότε ἰησοῦς ἀπέστειλεν δύο μαθητὰς
21:1. Καὶ (And) ὅτε (which-also) ἤγγισαν (they-neared-to) εἰς (into) Ἰεροσόλυμα (to-a-Hierosoluma) καὶ (and) ἦλθον (they-had-came) εἰς (into) Βηθφαγὴ (to-a-Bethfage) εἰς (into) τὸ (to-the-one) Ὄρος (to-a-jut) τῶν (of-the-ones) Ἐλαιῶν, (of-olivings-unto,"τότε (to-the-one-which-also) Ἰησοῦς (an-Iesous) ἀπέστειλεν (it-set-off) δύο (to-two) μαθητὰς (to-learners,"
21:1. et cum adpropinquassent Hierosolymis et venissent Bethfage ad montem Oliveti tunc Iesus misit duos discipulosAnd when they drew nigh to Jerusalem and were come to Bethphage, unto mount Olivet, then Jesus sent two disciples,
1. And when they drew nigh unto Jerusalem, and came unto Bethphage, unto the mount of Olives, then Jesus sent two disciples,
21:1. And when they had drawn near to Jerusalem, and had arrived at Bethphage, at the Mount of Olives, then Jesus sent two disciples,
21:1. And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,
And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples:

1: И когда приблизились к Иерусалиму и пришли в Виффагию к горе Елеонской, тогда Иисус послал двух учеников,
21:1  καὶ ὅτε ἤγγισαν εἰς ἱεροσόλυμα καὶ ἦλθον εἰς βηθφαγὴ εἰς τὸ ὄρος τῶν ἐλαιῶν, τότε ἰησοῦς ἀπέστειλεν δύο μαθητὰς
21:1. et cum adpropinquassent Hierosolymis et venissent Bethfage ad montem Oliveti tunc Iesus misit duos discipulos
And when they drew nigh to Jerusalem and were come to Bethphage, unto mount Olivet, then Jesus sent two disciples,
21:1. And when they had drawn near to Jerusalem, and had arrived at Bethphage, at the Mount of Olives, then Jesus sent two disciples,
21:1. And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк XI:1; Лк XIX:28, 29; Ин XII:12). Речь Иоанна в указанном стихе имеет общий смысл, не содержит подробностей, какие встречаются у синоптиков, относится к нескольким событиям. Иоанн говорит преимущественно о выступлении народа из Иерусалима на встречу Иисусу Христу. Но только при помощи Евангелия Иоанна можно точнее определить время, когда все это происходило. Он говорит, что Иисус Христос пришел в Вифанию «за шесть дней до Пасхи». Правда, выражение это недостаточно определенно; если Пасха 29 года была 14 нисана в пятницу, то шестой день пред Пасхой может падать и на предыдущую субботу, и на после субботний день. Вероятнее первое, и с этим согласуются обстоятельства, рассказанные Иоанном в XII:2-8 — о вечери, устроенной для Христа в Вифании и о помазании Его Марией драгоценным миром. Это был для Христа день отдыха и покоя. На другой день (Ин XII:12) совершился торжественный вход Христа в Иерусалим. Синоптики пропускают здесь рассказ Иоанна о вечери в Вифании и представляют дело так, что Спаситель как бы непосредственно по прибытии из Иерихона в Вифанию совершил вход в Иерусалим. Но рассказ их, в сущности, не противоречит показаниям Иоанна. Матфей и Марк передают о вечери в доме Вифании в другом месте (Мф XXVI:6-13; Мк XIV:3-9). Почему это так, об этом будет сказано при объяснении этого отдела. Теперь же мы должны лишь установить, что вход Господень совершился в после субботний день. У нас он называется воскресеньем; как назывались следующие за субботой дни у евреев? В ответ на этот вопрос достаточно сказать, что названий отдельных дней у евреев не были употребительны, и когда это было нужно, то они употребляли числительные — первый, второй, третий и т. д. В Евангелиях встречаются только указания на субботу и пятницу, последняя не была, собственно, названием дня, а приготовления (paraskeuh) к субботе. Если Пасха в 29 году была 14 нисана в пятницу, то отсюда можно заключать, что Спаситель совершил вход в Иерусалим в первый день недели и в 10 день месяца нисана, когда, по закону (Исх XII:3), иудеи должны были приготовлять пасхального агнца. — Гораздо труднее определить, где находилась Виффагия, о которой упоминают Матфей и Лука. Марк о ней ни слова не говорит, упоминая только о Вифании; Лука сообщает, что Христос «приблизился к Виффагии и Вифании, к горе, называемой Елеонскою» (XIX:19). Из этого последнего показания нельзя заключать, что Спаситель приблизился сначала к Виффагии и затем к Вифании. Лука выражается здесь неопределенно, перечисляя, без соблюдении порядка, селения, которые были на пути. Дошедшие до нас сведения о Виффагии вообще отличаются темнотой. Некоторые говорят, что в настоящее время от нее не осталось никакого следа. О ней не упоминается в Ветхом Завете, в Новом — только здесь у Матфея и в параллели Луки (у Мк XI:1, только в немногих и незначительных кодексах), также в Талмуде (Buxtorff, lex. Chald. col. 1691 sd.). Слово Виффагия значит «дом смокв»; по Оригену, она находилась «близ горы Елеонской». Ориген говорит еще, что Виффагия была «священническим местом» (htiV twn ierewn hn cwrion), и на слова его ссылается Шюрер (II:297, прим.). В 1877 г. найден был камень с фресками и датированный надписями 12 века, где, между прочим, встречается и название Виффагии. Камень тождествен с тем, о котором упоминают Теодорих в 1072 г. и Феодосий около 530 г. (см. Цан, с 608-9, прим. 4). Можно считать достоверным, что Виффагия, как и Вифания, находилась на восточной стороне горы Елеонской; недалеко одна от другой. — Выйдя из Вифании утром в первый день недели, Иисус Христос послал туда двоих учеников. О том, кто были эти ученики, неизвестно.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. 6 And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon. 8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. 9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. 10 And when he was come into Jerusalem, all the city was moved, saying, Who is this? 11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee.

All the four evangelists take notice of this passage of Christ's riding in triumph into Jerusalem, five days before his death. The passover was on the fourteenth day of the month, and this was the tenth; on which day the law appointed that the paschal lamb should be taken up (Exod. xii. 3), and set apart for that service; on that day therefore Christ our Passover, who was to be sacrificed for us, was publicly showed. So that this was the prelude to his passion. He had lodged at Bethany, a village not far from Jerusalem, for some time; at a supper there the night before Mary had anointed his feet, John xii. 3. But, as usual with ambassadors, he deferred his public entry till some time after his arrival. Our Lord Jesus travelled much, and his custom was to travel on foot from Galilee to Jerusalem, some scores of miles, which was both humbling and toilsome; many a dirty weary step he had when he went about doing good. How ill does it become Christians to be inordinately solicitous about their own ease and state, when their Master had so little of either! Yet once in his life he rode in triumph; and it was now when he went into Jerusalem, to suffer and die, as if that were the pleasure and preferment he courted; and then he thought himself begin to look great.

Now here we have,

I. The provision that was made for this solemnity; and it was very poor and ordinary, and such as bespoke his kingdom to be not of this world. Here were no heralds at arms provided, no trumpet sounded before him, no chariots of state, no liveries; such things as these were not agreeable to his present state of humiliation, but will be far outdone at his second coming, to which his magnificent appearance is reserved, when the last trumpet shall sound, the glorious angels shall be his heralds and attendants, and the clouds his chariots. But in this public appearance,

1. The preparation was sudden and offhand. For his glory in the other world, and ours with him, preparation was made before the foundation of the world, for that was the glory his heart was upon; his glory in this world he was dead to, and therefore, though he had it in prospect, did not forecast for it, but took what came next. They were come to Bethphage, which was the suburb of Jerusalem, and was accounted (say the Jewish doctors) in all things, as Jerusalem, a long scattering street that lay toward the mount of Olives; when he entered upon that, he sent two of his disciples, some think Peter and John, to fetch him an ass, for he had none ready for him.

2. It was very mean. He sent only for an ass and her colt, v. 2. Asses were much used in that country for travel; horses were kept only by great men, and for war. Christ could have summoned a cherub to carry him (Ps. xviii. 10); but though by his name Jah, which speaks him God, he rides upon the heavens, yet now by his name Jesus, Immanuel, God with us, in his state of humiliation, he rides upon an ass. Yet some think that he had herein an eye to the custom in Israel for the judges to ride upon white asses (Judg. v. 10), and their sons on ass-colts, Judg. xii. 14. And Christ would thus enter, not as a Conqueror, but as the Judge of Israel, who for judgment came into this world.

3. It was not his own, but borrowed. Though he had not a house of his own, yet, one would think, like some wayfaring men that live upon their friends, he might have had an ass of his own, to carry him about; but for our sakes he became in all respects poor, 2 Cor. viii. 9. It is commonly said, "They that live on borrowing, live on sorrowing;" in this therefore, as in other things, Christ was a man of sorrows--that he had nothing of this world's goods but what was given him or lent him.

The disciples who were sent to borrow this ass are directed to say, The Lord has need of him. Those that are in need, must not be ashamed to own their need, nor say, as the unjust steward, To beg I am ashamed, Luke xvi. 3. On the other hand, none ought to impose upon the kindness of their friends, by going to beg or borrow when they have not need. In the borrowing of this ass,

(1.) We have an instance of Christ's knowledge. Though the thing was altogether contingent, yet Christ could tell his disciples where they should find an ass tied, and a colt with her. His omniscience extends itself to the meanest of his creatures; asses and their colts, and their being bound or loosed. Doth God take care for oxen? (1 Cor. ix. 9.) No doubt he doth, and would not see Balaam's ass abused. He knows all the creatures, so as to make them serve his own purpose.

(2.) We have an instance of his power over the spirits of men. The hearts of the meanest subjects, as well as of kings, are in the hand of the Lord. Christ asserts his right to use the ass, in bidding them bring it to him; the fulness of the earth is the Lord Christ's; but he foresees some hindrance which disciples might meet with in this service; they must not take them clam et secreto--privily, but in the sight of the owner, much less vi et armis--with force and arms, but with the consent of the owner, which he undertakes they shall have; If any man say aught to you, ye shall say, The Lord hath need of him. Note, What Christ sets us to do, he will bear us out in the doing of, and furnish us with answers tot he objections we may be assaulted with, and make them prevalent; as here, Straightway he will send them. Christ, in commanding the ass into his service, showed that he is Lord of hosts; and, in inclining the owner to send him without further security, showed that he is the God of the spirits of all flesh, and can bow men's hearts.

(3.) We have an example of justice and honesty, in not using the ass, though for so small a piece of service as riding the length of a street or two, without the owner's consent. As some read the latter clause, it gives us a further rule of justice; "You shall say the Lord hath need of them, and he" (that is, the Lord) "will presently send them back, and take care that they be safely delivered to the owner, as soon as he has done with them." Note, What we borrow we must restore in due time and in good order; for the wicked borrows and pays not again. Care must be taken of borrowed goods, that they be not damaged. Alas, Master, for it was borrowed!

II. The prediction that was fulfilled in this, v. 4, 5. Our Lord Jesus, in all that he did and suffered, had very much his eye upon this, That the scriptures might be fulfilled. As the prophets looked forward to him (to him they all bare witness), so he looked upon them, that all things which were written of the Messiah, might be punctually accomplished in him. This particularly which was written of him, Zech. ix. 9, where it ushers in a large prediction of the kingdom of the Messiah, Tell ye the daughter of Sion, Behold, thy King cometh, must be accomplished. Now observe here,

1. How the coming of Christ is foretold; Tell ye the daughter of Sion, the church, the holy mountain, Behold, thy King cometh unto thee. Note, (1.) Jesus Christ is the church's King, one of our brethren like unto us, according to the law of the kingdom, Deut. xvii. 15. He is appointed King over the church, Ps. ii. 6. He is accepted King by the church; the daughter of Sion swears allegiance to him, Hos. i. 11. (2.) Christ, the King of his church, came to his church, even in this lower world; he comes to thee, to rule thee, to rule in thee, to rule for thee; he is Head over all things to the church. He came to Sion (Rom. xi. 26), that out of Sion the law might go forth; for the church and its interests were all in all with the Redeemer. (3.) Notice was given to the church beforehand of the coming of her King; Tell the daughter of Sion. Note, Christ will have his coming looked for, and waited for, and his subjects big with expectation of it; Tell the daughters of Sion, that they may go forth, and behold King Solomon, Cant. iii. 11. Notices of Christ's coming are usually ushered in with a Behold! A note commanding both attention and admiration; Behold thy King cometh; behold, and wonder at him, behold, and welcome him. Here is a royal progress truly admirable. Pilate, like Caiaphas, said he knew not what, in that great word (John xix. 14), Behold your King.

2. How his coming is described. When a king comes, something great and magnificent is expected, especially when he comes to take possession of his kingdom. The King, the Lord of hosts, was seen upon a throne, high and lifted up (Isa. vi. 1); but there is nothing of that here; Behold, he cometh to thee, meek, and sitting upon an ass. When Christ would appear in his glory, it is in his meekness, not in his majesty.

(1.) His temper is very mild. He comes not in wrath to take vengeance, but in mercy to work salvation. He is meek to suffer the greatest injuries and indignities for Sion's cause, meek to bear with the follies and unkindness of Sion's own children. He is easy of access, easy to be entreated. He is meek not only as a Teacher, but as a Ruler; he rules by love. His government is mild and gentle, and his laws not written in the blood of his subjects, but in his own. His yoke is easy.

(2.) As an evidence of this, his appearance is very mean, sitting upon an ass, as creature made not for state, but service, not for battles, but for burthens; slow in its motions, but sure, and safe, and constant. The foretelling of this so long before, and the care taken that it should be exactly fulfilled, intimate it to have a peculiar significancy, for the encouragement of poor souls to apply themselves to Christ. Sion's King comes riding, not on a prancing horse, which the timorous petitioner dares not come near, or a running horse, which the slow-footed petitioner cannot keep pace with, but on a quiet ass, that the poorest of his subjects may not be discouraged in their access to him. Mention is made in the prophecy of a colt, the foal of an ass; and therefore Christ sent for the colt with the ass, that the scripture might be fulfilled.

III. The procession itself, which was answerable to the preparation, both being destitute of worldly pomp, and yet both accompanied with a spiritual power.

Observe, 1. His equipage; The disciples did as Jesus commanded them (v. 6); they went to fetch the ass and the colt, not doubting but to find them, and to find the owner willing to lend them. Note, Christ's commands must not be disputed, but obeyed; and those that sincerely obey them, shall not be balked or baffled in it; They brought the ass and the colt. The meanness and contemptibleness of the beast Christ rode on, might have been made up with the richness of the trappings; but those were, like all the rest, such as came next to hand; they had not so much as a saddle for the ass, but the disciples threw some of their clothes upon it, and that must serve for want of better accommodations. Note, We ought not to be nice or curious, or to affect exactness, in outward conveniences. A holy indifference or neglect well becomes us in these things: it will evidence that our heart is not upon them, and that we have learned the apostle's rule (Rom. xii. 16, margin), to be content with mean things. Any thing will serve travellers; and there is a beauty in some sort of carelessness, a noble negligence; yet the disciples furnished him with the best they had, and did not object the spoiling of their clothes when the Lord had need of them. Note, We must not think the clothes on our backs too dear to part with for the service of Christ, for the clothing of his poor destitute and afflicted members. I was naked, and you clothed me, ch. xxv. 36. Christ stripped himself for us.

2. His retinue; there was nothing in this stately or magnificent. Sion's King comes to Sion, and the daughter of Sion was told of his coming long before; yet he is not attended by the gentlemen of the country, nor met by the magistrates of the city in their formalities as one might have expected; he should have had the keys of the city presented to him, and should have been conducted with all possible convenience to the thrones of judgment, the thrones of the house of David; but here is nothing of all this; yet he has his attendants, a very great multitude; they were only the common people, the mob (the rabble we should have been apt to call them), that graced the solemnity of Christ's triumph, and none but such. The chief priests and the elders afterward herded themselves with the multitude that abused him upon the cross; but we find none of them here joining with the multitude that did him honour. Ye see here your calling, brethren, not many mighty, or noble, attend on Christ, but the foolish things of this world and base things, which are despised, 1 Cor. i. 26, 28. Note, Christ is honoured by the multitude, more than by the magnificence, of his followers; for he values men by their souls, not by their preferments, names, or titles of honour.

Now, concerning this great multitude, we are here told,

(1.) What they did; according to the best of their capacity, they studied to do honour to Christ. [1.] They spread their garments in the way, that he might ride upon them. When Jehu was proclaimed king, the captains put their garments under him, in token of their subjection to him. Note, Those that take Christ for their King must lay their all under his feet; the clothes, in token of the heart; for when Christ comes, though not when any one else comes, it must be said to the soul, Bow down, that he may go over. Some think that these garments were spread, not upon the ground, but on the hedges or walls, to adorn the roads; as, to beautify a cavalcade, the balconies are hung with tapestry. This was but a poor piece of state, yet Christ accepted their good-will; and we are hereby taught to contrive how to make Christ welcome, Christ and his grace, Christ and his gospel, into our hearts and houses. How shall we express our respects to Christ? What honour and what dignity shall be done to him? [2.] Others cut down branches from the trees, and strewed them in the way, as they used to do at the feast of tabernacles, in token of liberty, victory, and joy; for the mystery of that feast is particularly spoken of as belonging to gospel times, Zech. xiv. 16.

(2.) What they said; They that went before, and they that followed, were in the same tune; both those that gave notice of his coming, and those that attended him with their applauses, cried, saying, Hosanna to the Son of David, v. 9. When they carried branches about at the feast of tabernacles, they were wont to cry Hosanna, and from thence to call their bundles of branches their hosannas. Hosanna signifies, Save now, we beseech thee; referring to Ps. cxviii. 25, 26, where the Messiah is prophesied of as the Head-stone of the corner, though the builders refused him; and all his loyal subjects are brought in triumphing with him, and attending him with hearty good wishes to the prosperity of all his enterprises. Hosanna to the Son of David is, "This we do in honour of the Son of David."

The hosannas with which Christ was attended bespeak two things:

[1.] Their welcoming his kingdom. Hosanna bespeaks the same with, Blessed is he that cometh in the name of the Lord. It was foretold concerning this Son of David, that all nations shall call him blessed (Ps. lxxii. 17); these here began, and all true believers in all ages concur in it, and call him blessed; it is the genuine language of faith. Note, First, Jesus Christ comes in the name of the Lord; he is sanctified, and sent into the world, as Mediator; him hath God the Father sealed. Secondly, The coming of Christ in the name of the Lord, is worthy of all acceptation; and we all ought to say, Blessed is he that cometh; to praise him, and be pleased in him. Let his coming in the name of the Lord be mentioned with strong affections, to our comfort, and joyful acclamations, to his glory. Well may we say, Blessed is he; for it is in him that we are blessed. Well may we follow him with our blessings, who meets us with his.

[2.] Their wishing well to his kingdom; intimated in their Hosanna; earnestly desiring that prosperity and success may attend it, and that it may be a victorious kingdom; "Send now prosperity to that kingdom." If they understood it of a temporal kingdom, and had their hearts carried out thus toward that, it was their mistake, which a little time would rectify; however, their good-will was accepted. Note, It is our duty earnestly to desire and pray for the prosperity and success of Christ's kingdom in the world. Thus prayer must be made for him continually (Ps. lxxii. 15), that all happiness may attend his interest in the world, and that, though he may ride on an ass, yet in his majesty he may ride prosperously, because of that meekness, Ps. xlv. 4. This we mean when we pray, Thy kingdom come. They add, Hosanna in the highest: Let prosperity in the highest degree attend him, let him have a name above every name, a throne above every throne; or, Let us praise him in the best manner for his church ascend to heaven, to the highest heavens, and fetch in peace and salvation from thence. See Ps. xx. 6. The Lord saveth his Anointed, and will hear from his high, his holy heaven.

3. We have here his entertainment in Jerusalem (v. 10); When he was come into Jerusalem, all the city was moved; every one took notice of him, some were moved with wonder at the novelty of the thing, others with laughter at the meanness of it; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisaical class, were moved with envy and indignation. So various are the motions in the minds of men upon the approach of Christ's kingdom!

Upon this commotion we are further told,

(1.) What the citizens said; Who is this? [1.] They were, it seems, ignorant concerning Christ. Though he was the Glory of his people Israel, yet Israel knew him not; though he had distinguished himself by the many miracles he wrought among them, yet the daughters of Jerusalem knew him not from another beloved, Cant. v. 9. The Holy One unknown in the holy city! In places where the clearest light shines, and the greatest profession of religion is made, there is more ignorance than we are. [2.] Yet they were inquisitive concerning him. Who is this that is thus cried, and comes with so much observation? Who is this King of glory, that demands admission into our hearts? Ps. xxiv. 8; Isa. lxiii. 1.

(2.) How the multitude answered them; This is Jesus, v. 11. The multitude were better acquainted with Christ than the great ones. Vox populi--The voice of the people, is sometimes Vox Dei--the voice of God. Now, in the account they give of him, [1.] They were right in calling him the Prophet, that great Prophet. Hitherto he had been known as a Prophet, teaching and working miracles; now they attend him as a King; Christ's priestly office was, of all the three, last discovered. [2.] Yet they missed it, in saying he was of Nazareth; and it helped to confirm some in their prejudices against him. Note, Some that are willing to honour Christ, and bear their testimony to him, yet labour under mistakes concerning him, which would be rectified if they would take pains to inform themselves.
Adam Clarke: Commentary on the Bible - 1831
21:1: Bethphage - A place on the west declivity of Mount Olivet, from which it is thought the whole declivity and part of the valley took their name. It is supposed to have derived its name from the fig-trees which grew there; בית beeth, signifying a region as well as a house, and פג phag, a green fig.
Albert Barnes: Notes on the Bible - 1834
21:1: And when they drew nigh unto Jerusalem - They were going up now from Jericho.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:1: when: Mar 11:1; Luk 19:28
Bethphage: Bethphage was a village on the declivity of Mount Olivet, and somewhat nearer to Jerusalem than Bethany.
the mount: Mat 24:3, Mat 26:30; Zac 14:4; Luk 19:37, Luk 21:37; Joh 8:1; Act 1:12
Geneva 1599
21:1 And (1) when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,
(1) Christ by his humility, triumphing over the pride of this world, ascends to true glory by the shame of the cross.
John Gill
21:1 And when they drew nigh unto Jerusalem,.... The Syriac, Persic, and Ethiopic versions read, "when he drew nigh, or was near"; but not alone, his disciples were with him, and a multitude of people also; as is evident from the following account. They might well be said to be near to Jerusalem, since it is added,
and were come to Bethphage; which the Jews say (n) was within the walls of the city of Jerusalem, and was in all respects as the city itself, and was the outermost part of it (o); and that all within the outward circumference of the city of Jerusalem was called Bethphage (p): it seems to me to be part of it within the city, and part of it without, in the suburbs of it, which reached to Bethany, and that to the Mount of Olives. Various are the derivations and etymologies of this place: some say it signifies "the house", or "place of a fountain", from a fountain that was in it; as if it was a compound of "Beth", an house, and "pege", a fountain: others, "the house of the mouth of a valley"; as if it was made up of those three words, , because the outward boundary of it was at the foot of the Mount of Olives, at the entrance of the valley of Jehoshaphat: others say, that the ancient reading was "Bethphage, the house of slaughter"; and Jerom says (q), it was a village of the priests, and he renders it, "the house of jaw bones": here indeed they might bake the showbread, and eat the holy things, as in Jerusalem (r); but the true reading and signification of it is, "the house of figs"; so called from the fig trees which grew in the outward limits of it, near Bethany, and the Mount of Olives; hence we read of (s) , "the figs of Bethany"; which place is mentioned along with, Bethphage, both by Mark and Luke, where Christ, and those with him, were now come: the latter says, they were come nigh to these places, for they were come
to the Mount of Olives; near to which were the furthermost limits of Bethany, and Bethphage, from Jerusalem. This mount was so called from the abundance of olive trees which grew upon it, and was on the east side of Jerusalem (t); and it was distant from it a sabbath day's journey, Acts 1:12 which was two, thousand cubits, or eight furlongs, and which made one mile:
then sent Jesus two disciples; who they were is not certain, perhaps Peter and John, who were afterwards sent by him to prepare the passover, Lk 22:8.
(n) Gloss. in T. Bab. Sanhedrin, fol. 14. 2. & Pesach. fol. 91. 1. (o) Gloss. in T. Bab. Pesach. fol. 63. 2. & 91. 1. (p) Gloss. in T. Bab. Sota, fol. 45. 1. & Bava Metzia fol. 90. 1. (q) In loc. & ad Eustoch, fol. 59. 3. Tom. 1. (r) Misn. Menachot, c. 11. sect. 2. T. Bab. Menachot fol. 63. 1. & 78. 2. Maimon. Hilch. Pesul. Hamukdash, c. 12. sect. 16. Gloss. in Pesach. fol. 63. 2. (s) T. Bab. Pesach. fol. 53. 1. & Erubin, fol. 28. 2. (t) Zech. xiv 4. Targum in Ezek. xi. 23. & Bartenora in Misn. Mid. dot. c. 1. sect. 3.
John Wesley
21:1 Mk 11:1; Lk 19:29; Jn 12:12.
21:221:2: Եւ ասէ ցնոսա. Երթա՛յք ՚ի գեղդ՝ որ առաջի ձեր է, եւ անդէն գտանիցէք է՛շ կապեալ, եւ յաւանա՛կ ընդ նմին, լուծէ՛ք՝ ածէ՛ք ինձ[376]։ [376] Ոմանք. ՚Ի գեաւղդ... գտանէք էշ կապեալ. եւ յովանակ։
2 «Գնացէ՛ք այդ գիւղը, որ ձեր դիմացն է, եւ այնտեղ կը գտնէք կապուած մի էշ եւ նրա հետ՝ մի քուռակ. արձակեցէ՛ք բերէք ինձ
2 Եւ ըսաւ անոնց. «Գացէք այդ ձեր դիմացի գիւղը եւ հոն պիտի գտնէք կապուած էշ մը ու անոր հետ աւանակ մը. արձակեցէք զանոնք ու ինծի բերէք։
Եւ ասէ ցնոսա. Երթայք ի գեղդ որ առաջի ձեր է, եւ անդէն գտանիցէք էշ կապեալ եւ յաւանակ ընդ նմին. լուծէք, ածէք ինձ:

21:2: Եւ ասէ ցնոսա. Երթա՛յք ՚ի գեղդ՝ որ առաջի ձեր է, եւ անդէն գտանիցէք է՛շ կապեալ, եւ յաւանա՛կ ընդ նմին, լուծէ՛ք՝ ածէ՛ք ինձ[376]։
[376] Ոմանք. ՚Ի գեաւղդ... գտանէք էշ կապեալ. եւ յովանակ։
2 «Գնացէ՛ք այդ գիւղը, որ ձեր դիմացն է, եւ այնտեղ կը գտնէք կապուած մի էշ եւ նրա հետ՝ մի քուռակ. արձակեցէ՛ք բերէք ինձ
2 Եւ ըսաւ անոնց. «Գացէք այդ ձեր դիմացի գիւղը եւ հոն պիտի գտնէք կապուած էշ մը ու անոր հետ աւանակ մը. արձակեցէք զանոնք ու ինծի բերէք։
zohrab-1805▾ eastern-1994▾ western am▾
21:22: сказав им: пойдите в селение, которое прямо перед вами; и тотчас найдете ослицу привязанную и молодого осла с нею; отвязав, приведите ко Мне;
21:2  λέγων αὐτοῖς, πορεύεσθε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετ᾽ αὐτῆς· λύσαντες ἀγάγετέ μοι.
21:2. λέγων (forthing) αὐτοῖς (unto-them," Πορεύεσθε ( Ye-should-traverse-of ) εἰς (into) τὴν (to-the-one) κώμην (to-a-village) τὴν (to-the-one) κατέναντι (down-in-ever-a-one) ὑμῶν, (of-ye,"καὶ (and) εὐθὺς (straight) εὑρήσετε (ye-shall-find) ὄνον (to-a-donkey) δεδεμένην (to-having-had-come-to-be-binded) καὶ (and) πῶλον (to-a-colt) μετ' (with) αὐτῆς: (of-it) λύσαντες ( having-loosed ) ἀγάγετέ (ye-should-have-had-led) μοι. (unto-me)
21:2. dicens eis ite in castellum quod contra vos est et statim invenietis asinam alligatam et pullum cum ea solvite et adducite mihiSaying to them: Go ye into the village that is over against you: and immediately you shall find an ass tied and a colt with her. Loose them and bring them to me.
2. saying unto them, Go into the village that is over against you, and straightway ye shall find an ass tied, and a colt with her: loose , and bring unto me.
21:2. saying to them: “Go into the town that is opposite you, and immediately you will find a donkey tied, and a colt with her. Release them, and lead them to me.
21:2. Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose [them], and bring [them] unto me.
Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose [them], and bring [them] unto me:

2: сказав им: пойдите в селение, которое прямо перед вами; и тотчас найдете ослицу привязанную и молодого осла с нею; отвязав, приведите ко Мне;
21:2  λέγων αὐτοῖς, πορεύεσθε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετ᾽ αὐτῆς· λύσαντες ἀγάγετέ μοι.
21:2. dicens eis ite in castellum quod contra vos est et statim invenietis asinam alligatam et pullum cum ea solvite et adducite mihi
Saying to them: Go ye into the village that is over against you: and immediately you shall find an ass tied and a colt with her. Loose them and bring them to me.
21:2. saying to them: “Go into the town that is opposite you, and immediately you will find a donkey tied, and a colt with her. Release them, and lead them to me.
21:2. Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose [them], and bring [them] unto me.
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jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 (Мк XI:2; Лк XIX:30). В какое селение послал учеников Иисус Христос? По Матфею, Он прибыл (hlqon) в Виффагию и, следовательно, не мог посылать учеников в это селение; по Марку — в Вифанию и, следовательно, мог послать в Виффагию; по Луке, прибыл в Виффагию и Вифанию, и куда послал, остается совершенно неясным. Дело несколько разъясняется Иоанном, по которому исходным пунктом путешествия Христа в Иерусалим была Вифания (XII:1 и сл.). Но, в таком случае, как же понимать выражения Матфея и Луки, по которым Христос послал учеников из Виффагии. Была ли «предняя весь» третьим селением, или это была та же Виффагия? По одним, здесь разумеется видимое с пути (katenati umwn), но не лежащее на пути селение, которое называлось Виффагией; положения его ни на основании Евангелий, ни талмудических свидетельств нельзя определить. По другим, название Виффагии было дано, может быть, не селению, а всей местности, где оно находилось. Это был «дом смокв», место, усаженное смоковницами. Иисус Христос, подойдя к месту, которое было садом и называлось Виффагией, мог послать туда учеников в самое селение. Третьи объясняют так: было естественно, если Христос, зная, что предстоит Ему, пошел в Иерусалим по главной дороге через гору Елеонскую. Вскоре по выходе из Вифании (и Виффагии) Он направился по дороге, которая идет по оврагу, откуда видна вершина Сиона, но остального Иерусалима не видно. Как раз против места, откуда в первый раз показывается Сион по другую сторону оврага, находятся остатки какого-то древнего селения. Не здесь ли Спаситель и сказал двум ученикам, чтобы они шли в преднюю весь? Главная дорога здесь круто сворачивает вправо, отлого спускается вглубь оврага, на небольшом расстоянии от селения, находящегося в развалинах. Два ученика могли пересечь овраг прямо, на что могли потребоваться одна-две минуты, а Спаситель со Своими спутниками в это время медленно делал обход по дороге. Это последнее мнение заслуживает внимания. Так часто бывает, что дорога, вследствие различных условий местности, опять как бы возвращается к тому месту, из которого выходит. — При отправлении учеников им было сказано, что они найдут «тотчас» ослицу привязанную и молодого осла (осленка) вместе с нею; пусть ученики отвяжут ослицу и приведут ее с осленком ко Христу. У Марка, Луки и Иоанна (XII:14) говорится только об осленке, причем сообщается, что на него никто не садился. Заметим здесь, что ничего противоречащего здесь другим евангелистам у Матфея нет. Говорят даже, что рассказ Матфея здесь не только подробнее, но и отличается большею точностью, чем у других евангелистов. Но Матфей не упомянул бы, может быть, об ослице, которая была, собственно, не нужна, если бы не привел далее пророчества (ст. 4), в данном случае буквально исполнившегося на Христе. Разбор этих событий будет дан ниже. Приводя пророчество, Матфей хотел показать, что события были не случайными, а предсказанными. Иустин (Apol. I:32) связывает этот стих с пророчеством Быт XLIX:11. В осленке, на котором никто не садился, видят еще «знаменательный символизм», имеющий связь с обычными условиями посвящения Иегове (ср. Чис XIX:2; Втор XXI:3).
Adam Clarke: Commentary on the Bible - 1831
21:2: Ye shall find an ass tied, and a colt - Asses and mules were in common use in Palestine: horses were seldom to be met with. Our blessed Lord takes every opportunity to convince his disciples that nothing was hidden from him: he informs them of the most minute occurrence; and manifested his power over the heart in disposing the owner to permit the ass to be taken away.
Albert Barnes: Notes on the Bible - 1834
21:2: Go into the village over against you - That is, to Bethphage See the notes at Mat 21:1.
Ye shall find an ass tied ... - In Judea there were few horses, and those were chiefly used in war. People seldom employed them in common life and in ordinary journeys. The ass, the mule, and the camel are still most used in Eastern countries. To ride on a horse was sometimes an emblem of war; on a mule and an ass, the emblem of peace. Kings and princes commonly rode on them in times of peace, and it is mentioned as a mark of rank and dignity to ride in that manner, Jdg 10:4; Jdg 12:14; Sa1 25:20. So Solomon, when he was inaugurated as king, rode on a "mule," Kg1 1:33. Riding in this manner, then, denoted neither poverty nor degradation, but was the appropriate way in which a king should ride, and in which, therefore, the King of Zion should enter into his capital, the city of Jerusalem.
Mark and Luke say that he told them they should find "a colt tied." This they were directed to bring. They mention only the colt, because it was this on which he rode.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: Mat 26:18; Mar 11:2, Mar 11:3, Mar 14:13-16; Luk 19:30-32; Joh 2:5-8
John Gill
21:2 Saying unto them, go into the village over against you,.... Munster's Hebrew Gospel reads, "before you"; not Jerusalem, as some have thought, for that would never be called a village; though the Ethiopic version reads it, "the city"; but rather Bethany, which was near to Bethphage, and is mentioned with it; though the Jews say (u), the name of the village was Nob, and was near to Jerusalem, and own, that Christ had an ass from hence, on which he rode to Jerusalem, and applied to himself the prophecy in Zech 9:9. And it is very likely this was the village; for Nob was very near to Jerusalem; it was over against it, within sight of it, and from thence might be taken a view of the whole city, according to the Jews; who say (w), that Sennacherib stood in Nob, a city of the priests, over against the walls of Jerusalem, and saw the whole city, and it was little in his eyes; and he said; is not this the city of Jerusalem, &c.
and straightway, or, as in Mark, "as soon as ye be entered into it"; and in Luke, "at your entering", at the town's end, at one of the first houses in it, at the door thereof,
ye shall find an ass tied, and a colt with her. The other evangelists only make mention of the colt, or young ass; but, no doubt, both were spoken of by Christ, and both were found by the disciples, the ass, and the colt by her, and both were brought away by them; and on both of them, very probably, Christ rode; first on one, and then on the other, as the prophecy hereby fulfilled seems to require, and as the sequel of the account shows. The ancient allegorical sense of the ass and colt is not to be despised: that the ass may signify the Jews, who had been used to bear the burdensome rites and ceremonies of the law; and the colt, the wild and untamed Gentiles, and the coming of Christ, first to the one, and then to the other:
loose them, and bring them unto me, both ass and colt. So the Arabic version reads it, "loose both, and bring them, both to me".
(u) Toldos Jesu, p. 9. (w) T. Bab. Sanhedrin, fol. 95. 1. Targum, Jarchi, & Kimchi in Isa. x. 32.
21:321:3: Եւ եթէ ոք ասիցէ ինչ ձեզ, ասասջի՛ք, եթէ Տե՛առն իւրեանց պիտոյ են. եւ վաղվաղակի՛ առաքէ զնոսա[377]։ [377] Բազումք. Եւ վաղվաղակի առաքեսցէ զնոսա։
3 Եւ եթէ մէկը ձեզ բան ասի, կ’ասէք, որ Տիրոջը պէտք են. եւ նա իսկոյն դրանք կ’ուղարկի»
3 Եթէ մէկը ձեզի բան մը ըսէ, ըսէք թէ ‘Տէրոջը պէտք են’. եւ շուտ մը զանոնք պիտի ղրկէ»։
Եւ եթէ ոք ասիցէ ինչ ձեզ, ասասջիք եթէ Տեառն իւրեանց պիտոյ են. եւ վաղվաղակի առաքեսցէ զնոսա:

21:3: Եւ եթէ ոք ասիցէ ինչ ձեզ, ասասջի՛ք, եթէ Տե՛առն իւրեանց պիտոյ են. եւ վաղվաղակի՛ առաքէ զնոսա[377]։
[377] Բազումք. Եւ վաղվաղակի առաքեսցէ զնոսա։
3 Եւ եթէ մէկը ձեզ բան ասի, կ’ասէք, որ Տիրոջը պէտք են. եւ նա իսկոյն դրանք կ’ուղարկի»
3 Եթէ մէկը ձեզի բան մը ըսէ, ըսէք թէ ‘Տէրոջը պէտք են’. եւ շուտ մը զանոնք պիտի ղրկէ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:33: и если кто скажет вам что-нибудь, отвечайте, что они надобны Господу; и тотчас пошлет их.
21:3  καὶ ἐάν τις ὑμῖν εἴπῃ τι, ἐρεῖτε ὅτι ὁ κύριος αὐτῶν χρείαν ἔχει· εὐθὺς δὲ ἀποστελεῖ αὐτούς.
21:3. καὶ (And) ἐάν (if-ever) τις (a-one) ὑμῖν (unto-ye) εἴπῃ (it-might-have-said) τι, (to-a-one,"ἐρεῖτε (ye-should-utter-unto) ὅτι (to-which-a-one,"Ὁ (The-one) κύριος (Authority-belonged) αὐτῶν (of-them) χρείαν (to-an-affording-of) ἔχει: (it-holdeth) εὐθὺς (straight) δὲ (moreover) ἀποστελεῖ (it-shall-set-off) αὐτούς. (to-them)
21:3. et si quis vobis aliquid dixerit dicite quia Dominus his opus habet et confestim dimittet eosAnd if any man shall say anything to you, say ye that the Lord hath need of them. And forthwith he will let them go.
3. And if any one say aught unto you, ye shall say, The Lord hath need of them; and straightway he will send them.
21:3. And if anyone will have said anything to you, say that the Lord has need of them. And he will promptly dismiss them.”
21:3. And if any [man] say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.
And if any [man] say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them:

3: и если кто скажет вам что-нибудь, отвечайте, что они надобны Господу; и тотчас пошлет их.
21:3  καὶ ἐάν τις ὑμῖν εἴπῃ τι, ἐρεῖτε ὅτι ὁ κύριος αὐτῶν χρείαν ἔχει· εὐθὺς δὲ ἀποστελεῖ αὐτούς.
21:3. et si quis vobis aliquid dixerit dicite quia Dominus his opus habet et confestim dimittet eos
And if any man shall say anything to you, say ye that the Lord hath need of them. And forthwith he will let them go.
21:3. And if anyone will have said anything to you, say that the Lord has need of them. And he will promptly dismiss them.”
21:3. And if any [man] say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 (Мк XI:3; Лк XIX:31). Марк и Лука говорят опять об одном осленке, Лука пропускает «и тотчас пошлет их». Если рассказанное в предыдущем стихе может считается чудом предвидения или зрения на расстоянии, то в рассказанном в 3 и следующем стихах едва ли возможно предполагать какое-нибудь чудо. Готовность хозяев животных «тотчас» (Матфей и Марк) отпустить их объясняют тем, что хозяева или хозяин не только знали Христа лично, но и находились в числе Его почитателей. Поэтому достаточно было произнести одно только слово «Господь» или «Господь требует», чтобы хозяева тотчас согласились исполнить требование.
Adam Clarke: Commentary on the Bible - 1831
21:3: The Lord (the proprietor of all things) hath need of them - Jesus is continually humbling himself, to show us how odious pride is in the sight of God: but in his humility he is ever giving proofs of his almighty power, that the belief of his divinity may be established.
Albert Barnes: Notes on the Bible - 1834
21:3: The Lord hath need of them - This means no more than the "master" has need of them. The word "Lord" often means no more than "master" as opposed to servant, Mat 10:24; Eph 6:5; Pe1 3:5-6. The word is sometimes used in the Bible as applied to God, or as a translation of the name Yahweh. Its common use is a mere title of respect given by an inferior to a superior, by a servant to a master, by a disciple to a teacher. As a title of "high respect" it was given to Christ, or the Messiah. The persons to whom these disciples were sent were probably acquainted with the miracles of Jesus and favorably disposed toward him He had attracted great notice in that region, particularly by raising Lazarus from the dead, and most of the people regarded him as the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:3: The Lord: Ch1 29:14-16; Psa 24:1, Psa 50:10, Psa 50:11; Hag 2:8, Hag 2:9; Joh 3:35, Joh 17:2; Act 17:25; Co2 8:9
straightway: Sa1 10:26; Kg1 17:9; Ezr 1:1, Ezr 1:5, Ezr 7:27; Co2 8:1, Co2 8:2, Co2 8:16; Jam 1:17
Geneva 1599
21:3 And if any [man] say ought unto you, ye shall say, The Lord hath need of them; and straightway (a) he will send them.
(a) He that will say anything to you will let them go, that is, the ass and the colt.
John Gill
21:3 And if any man say ought unto you,.... As, what business have you with the ass and colt? why do you loose them? as certain persons, the owners of them did, as Mark and Luke relate;
ye shall say, the Lord hath need of them: he that is our Lord, and your Lord, and the Lord of these creatures, and of all things else, wants them for his present service;
and straightway he will send them: which is either a continuation of what the disciples should say to any that should ask them the reason of their loosing the ass and colt, in order to make them easy: that the Lord who had need of them, as soon as he had done with them, would send them back to their proper owners, safe and well: or they are spoken for the encouragement of the disciples to go, and not be disheartened, though they should be thus examined; for immediately upon saying, that the Lord stood in need of them, and had an use for them at that time, the owner thereof, without any more words, would immediately send them along with them; which latter rather seems to be the sense of the clause; and which is confirmed by Mark: a very clear proof is this of the omniscience of Christ. He knew, that there were an ass, and a colt, in such a village, fastened to such a door, just at the entrance into the town: he knew the owners of it would examine the disciples about loosing and taking them away, and prepares them to give an answer; and he knew that the minds of these owners would be immediately wrought upon, and inclined to let them go directly and quietly.
21:421:4: Բայց այս ամենայն եղեւ, զի լցցի՛ բան մարգարէին՝ որ ասէ.
4 Բայց այս բոլորը եղաւ, որպէսզի կատարուի մարգարէի խօսքը, որ ասում է
4 Այս ամէն բաները եղան, որպէս զի կատարուի մարգարէին խօսքը որ կ’ըսէ.
Բայց այս ամենայն եղեւ զի լցցի բան մարգարէին որ ասէ:

21:4: Բայց այս ամենայն եղեւ, զի լցցի՛ բան մարգարէին՝ որ ասէ.
4 Բայց այս բոլորը եղաւ, որպէսզի կատարուի մարգարէի խօսքը, որ ասում է
4 Այս ամէն բաները եղան, որպէս զի կատարուի մարգարէին խօսքը որ կ’ըսէ.
zohrab-1805▾ eastern-1994▾ western am▾
21:44: Всё же сие было, да сбудется реченное через пророка, который говорит:
21:4  τοῦτο δὲ γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος,
21:4. Τοῦτο (The-one-this) δὲ (moreover) γέγονεν (it-hath-had-come-to-become) ἵνα (so) πληρωθῇ (it-might-have-been-en-filled) τὸ (the-one) ῥηθὲν (having-been-uttered-unto) διὰ (through) τοῦ (of-the-one) προφήτου (of-a-declarer-before) λέγοντος (of-forthing,"
21:4. hoc autem factum est ut impleretur quod dictum est per prophetam dicentemNow all this was done that it might be fulfilled which was spoken by the prophet, saying:
4. Now this is come to pass, that it might be fulfilled which was spoken by the prophet, saying,
21:4. Now all this was done in order to fulfill what was spoken through the prophet, saying,
21:4. All this was done, that it might be fulfilled which was spoken by the prophet, saying,
All this was done, that it might be fulfilled which was spoken by the prophet, saying:

4: Всё же сие было, да сбудется реченное через пророка, который говорит:
21:4  τοῦτο δὲ γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος,
21:4. hoc autem factum est ut impleretur quod dictum est per prophetam dicentem
Now all this was done that it might be fulfilled which was spoken by the prophet, saying:
21:4. Now all this was done in order to fulfill what was spoken through the prophet, saying,
21:4. All this was done, that it might be fulfilled which was spoken by the prophet, saying,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 и 5. Ин XII:15 — почти в той же связи. Много глумлений было в разное время по поводу этих стихов, помещенных у Матфея. Штраус осмеивал рассказ евангелиста, говоря, что два посланные Христом в Виффагию ученика по Его повелению привели оттуда ослицу с осленком, на обоих животных ученики возложили свои одежды и посадили на них Иисуса. Когда мы подумаем, говорит Штраус, как Иисус ехал одновременно на двух животных (о попеременной езде на том и другом животном на коротком расстоянии говорить невозможно), то наш рассудок молчит, и мы не можем рассуждать до тех пор, пока не ознакомимся точнее с цитируемым евангелистом местом из пророка. Всякий, кто знаком с еврейской поэзией, знает, что здесь нет речи о двух животных, а говорится об одном и том же. Сначала оно называется ослом, а потом ближе определяется как осленок. Издателю первого Евангелия это было столь же хорошо известно, как и вам; но так как он в этом месте книги пророка Захарии видел пророчество о Христе, то на этот раз захотел принять его буквально и подумал, что тут указывается на двух животных. Если он, таким образом, вполне оправдал предсказание, то думал, что исполнил свой долг, и не задавался целью выяснить дальнейший вопрос, каким образом возможно было одному Мессии совершать путешествие на двух ослах. — Но критик ошибается, потому что если и в пророчестве Захарии не говорится об ослице, то и Матфей не изменяет этого пророчества так, чтобы получился требуемый смысл. Русский перевод пророческого текста («на ослице»), Вульг. (super asinam) не точен; но в славянском («на осля и жребя») точно. В греческом epi onou — без члена и слово это можно понимать и в значении осла, и в значении ослицы. Таким образом, в общем Матфей согласен как с еврейским, так и с греческим текстом Зах IX:9. Правда, у LXX вместо epi onou, как у Матфея, употреблено epi upozugion kai pwlou neou, и это, вероятно, подало повод к замене «осла» «ослицей» в русском переводе и Вульгате. — Слово upozugion может указывать, что Матфей приводит текст по переводу LXX; но его цитата в частностях разнится как от еврейского, так и греческого текста. Из сказанного можно видеть, что если бы евангелист хотел при помощи будто бы вымышленного им события подтвердить ветхозаветную цитату из пророка Захарии, то ему не было никакой надобности к осленку прибавлять еще ослицу. Если он передает о событии иначе, то этого требовал от него не пророческий текст, а самая историческая действительность. Здесь было то, что бывает обыкновенно. Как наша мысль или подтверждается, или исправляется действительностью, так и пророчество может подтверждаться и исправляться ею же. По мысли пророка, должно было бы быть вот что, а в действительности было вот что. Действительность нисколько не противоречила пророчеству; но последнее получило в ней совершенно оригинальное и совершенно непредвиденное подтверждение. Показание Иоанна, что приведен был ко Христу не onoV (осел), а маленький ослик (onapion, XII:14) разъясняет все недоумения. Ясно, что это был еще детеныш, маленький ослик, который не отвык от матери. Она нужна была, очевидно, для того, чтобы и его заставить идти. Какого-либо особенно символического смысла здесь, по-видимому, нет. Но самый факт, что Спаситель ехал на молодом необъезженном ослике, весьма интересен и характерен. Как ни величественно было начавшееся в это время около Христа народное движение, Сам Он был так кроток, что ехал не на лошади (как завоеватели), и даже не на большом осле, а на ослике, сыне подъяремной (ср. речи о снаряжении царей Исх XV:1, 4; Втор XVII:16; Пс XIX:8; Ис XXXI:1-3; Зах IV:6).
Adam Clarke: Commentary on the Bible - 1831
21:4: All this was done - The word all, in this clause, is omitted by some MSS., versions, and fathers.
Which was spoken - The Spirit of God, which predicted those things that concerned the Messiah, took care to have them literally fulfilled:
1. To show the truth of prophecy in general; and,
2. To designate Christ as the person intended by that prophecy.
See the note on Mat 2:23.
Albert Barnes: Notes on the Bible - 1834
21:4: All this was done ... - The prophecy here quoted is found in Zac 9:9. It was always, by the Jews, applied to the Messiah.
Daughter of Zion - That is, "Jerusalem." "Zion" was one of the hills on which the city of Jerusalem was built. On this stood the city of David and some strong fortresses. The names "daughter and virgin" were given to it often, in accordance with the Oriental figurative manner of expression. See the notes at Isa 1:8. Compare Amo 5:2; Psa 45:13; Psa 137:8; Isa 47:1. It was given to them as an expression of their beauty or comeliness.
Meek - See the notes at Mat 5:5. The expression here rather denotes "peaceful, not warlike;" not with pomp, and state, and the ensigns of ambition. He came in the manner in which kings were accustomed to ride, but with none of their pride and ambitious feeling.
Sitting upon an ass ... - He rode on the colt (Mark and Luke). This expression in Matthew is one which is common with all writers. See Gen 19:29; Jdg 12:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: this: Mat 1:22, Mat 26:56; Joh 19:36, Joh 19:37
saying: Zac 9:9; Joh 12:15
John Gill
21:4 All this was done,.... The disciples were sent to the neighbouring village for the ass and colt, and they brought them, and Christ rode upon them; not because of the distance of the place from Jerusalem, for he was just at it; or because he was weary, or it would be very fatiguing to him to walk thither on foot; for he had been used to travelling, and had gone through most parts of Galilee and Judea; but
that it might be fulfilled which was spoken by the prophet: the Ethiopic version adds, Isaiah; for the former part of the following citation stands in Is 62:11 as the latter does in Zech 9:9. It was usual with the Jews to cite Scripture in this manner, by taking a part from one writer, and another from anther, and joining them together: saying, the following words.
21:521:5: Ասացէք դստե՛ր Սիովնի. Ահա՝ թագաւո՛ր քո գա՛յ քեզ հեզ՝ եւ հեծեալ յէշ եւ ՚ի յաւանակի իշոյ[378]։ [378] Ոմանք. Յէշ եւ յաւանակի ի՛՛։
5 «Ասացէ՛ք Սիոնի դստերը, ահա դէպի քեզ է գալիս քո թագաւորը՝ հեզ եւ նստած էշի ու էշի քուռակի վրայ»
5 «Ըսէք Սիօնի աղջկան. ‘Ահա քու Թագաւորդ քեզի կու գայ, հեզ ու իշու վրայ հեծած եւ իշու ձագի, աւանակի, վրայ’»։
Ասացէք դստեր Սիովնի. Ահա թագաւոր քո գայ քեզ հեզ, եւ հեծեալ յէշ եւ յաւանակի իշոյ:

21:5: Ասացէք դստե՛ր Սիովնի. Ահա՝ թագաւո՛ր քո գա՛յ քեզ հեզ՝ եւ հեծեալ յէշ եւ ՚ի յաւանակի իշոյ[378]։
[378] Ոմանք. Յէշ եւ յաւանակի ի՛՛։
5 «Ասացէ՛ք Սիոնի դստերը, ահա դէպի քեզ է գալիս քո թագաւորը՝ հեզ եւ նստած էշի ու էշի քուռակի վրայ»
5 «Ըսէք Սիօնի աղջկան. ‘Ահա քու Թագաւորդ քեզի կու գայ, հեզ ու իշու վրայ հեծած եւ իշու ձագի, աւանակի, վրայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
21:55: Скажите дщери Сионовой: се, Царь твой грядет к тебе кроткий, сидя на ослице и молодом осле, сыне подъяремной.
21:5  εἴπατε τῇ θυγατρὶ σιών, ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι, πραῢς καὶ ἐπιβεβηκὼς ἐπὶ ὄνον, καὶ ἐπὶ πῶλον υἱὸν ὑποζυγίου.
21:5. Εἴπατε ( Ye-should-have-had-said ) τῇ ( unto-the-one ) θυγατρὶ ( unto-a-daughter ) Σιών ( of-a-Sion ," Ἰδοὺ ( Thou-should-have-had-seen ," ὁ ( the-one ) βασιλεύς ( a-ruler-of ) σου ( of-thee ) ἔρχεταί ( it-cometh ) σοι ( unto-thee ) πραῢς ( mild ) καὶ ( and ) ἐπιβεβηκὼς ( having-had-come-to-step-upon ) ἐπὶ ( upon ) ὄνον ( to-a-donkey ) καὶ ( and ) ἐπὶ ( upon ) πῶλον ( to-a-colt ) υἱὸν ( to-a-son ) ὑποζυγίου . ( of-a-yokelet-under )
21:5. dicite filiae Sion ecce rex tuus venit tibi mansuetus et sedens super asinam et pullum filium subiugalisTell ye the daughter of Sion: Behold thy king cometh to thee, meek and sitting upon an ass and a colt, the foal of her that is used to the yoke.
5. Tell ye the daughter of Zion, Behold, thy King cometh unto thee, Meek, and riding upon an ass, And upon a colt the foal of an ass.
21:5. “Tell the daughter of Zion: Behold, your king comes to you meekly, sitting on a donkey and on a colt, the son of one accustomed to the yoke.”
21:5. Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.
Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass:

5: Скажите дщери Сионовой: се, Царь твой грядет к тебе кроткий, сидя на ослице и молодом осле, сыне подъяремной.
21:5  εἴπατε τῇ θυγατρὶ σιών, ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι, πραῢς καὶ ἐπιβεβηκὼς ἐπὶ ὄνον, καὶ ἐπὶ πῶλον υἱὸν ὑποζυγίου.
21:5. dicite filiae Sion ecce rex tuus venit tibi mansuetus et sedens super asinam et pullum filium subiugalis
Tell ye the daughter of Sion: Behold thy king cometh to thee, meek and sitting upon an ass and a colt, the foal of her that is used to the yoke.
21:5. “Tell the daughter of Zion: Behold, your king comes to you meekly, sitting on a donkey and on a colt, the son of one accustomed to the yoke.”
21:5. Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:5: Tell ye the daughter of Sion - The quotation is taken from Zac 9:9, but not in the precise words of the prophet.
This entry into Jerusalem has been termed the triumph of Christ. It was indeed the triumph of humility over pride and worldly grandeur; of poverty over affluence; and of meekness and gentleness over rage and malice.
He is coming now meek, full of kindness and compassion to those who were plotting his destruction! He comes to deliver up himself into their hands; their king comes to be murdered by his subjects, and to make his death a ransom price for their souls!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: the daughter: Psa 9:14; Isa 12:6, Isa 40:9, Isa 62:11; Zep 3:14, Zep 3:15; Mar 11:4-11
thy King: Mat 2:2, Mat 2:6; Gen 49:10; Num 24:19; Psa 2:6-12, Psa 45:1-17, Psa 72:1-20; Psa 110:1-4; Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6; Eze 34:24, Eze 37:24; Dan 2:44, Dan 2:45; Dan 7:13, Dan 7:14; Mic 5:2; Zac 6:12, Zac 6:13; Joh 1:49, Joh 19:15-22
meek: Mat 11:29, Mat 12:19, Mat 12:20; Co2 10:1; Phi 2:3-5
sitting: Deu 17:16; Jdg 5:10, Jdg 12:14; Sa2 16:2; Kg1 1:33, Kg1 10:26; Hos 1:7; Mic 5:10, Mic 5:11; Zac 9:10
Geneva 1599
21:5 Tell ye the (b) daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.
(b) The city of Sion. This is a Hebrew idiom, common in the Lamentations of Jeremiah.
John Gill
21:5 Tell ye the daughter of Zion,.... These words seem to be taken out of Is 62:11 where it is said, "say ye to the daughter of Zion, behold thy salvation cometh", or "thy Saviour cometh"; meaning, without doubt, the Messiah: by the daughter of Zion is meant, not the city of Jerusalem, but the inhabitants thereof, the Jewish synagogue; or as the Targum renders it, , "the congregation of Zion", the people of the Jews; particularly the elect of God among them, those that embraced the true Messiah, and believed in him:
behold, thy king cometh unto thee: this, and what follow, are cited from Zech 9:9 and to be understood of the king Messiah, who, in a little time after this prophecy was given out, was to come to Zion, and redeem Jacob from all his iniquities, and was now come. One of the Jewish commentators says (x), that interpreters are divided about the sense of this prophecy; but observes, that there are some that say this is the Messiah: and another (y) of them affirms, that it is impossible to explain it of any other than the king Messiah; and that it can be understood of no other, I have elsewhere (z) shown. "Meek"; in the prophecy of Zechariah it is, "poor", as the Messiah Jesus was, in a temporal sense; but the word, both by the Septuagint, and our evangelist, is rendered
meek; as it is by the Targum, Jarchi, and Kimchi, who all explain it by "lowly, humble, or meek": and a character it is, that well agrees with Jesus, who, in the whole of his deportment, both in life and in death, was a pattern of meekness and lowliness of mind: and
sitting upon an ass, and a colt, the foal of an ass. This is applied to the Messiah by the Jews, both ancient (a) and modern (v), who consider this as an instance and evidence of his humility: they suppose, this ass to be a very uncommon one, having an hundred spots on it; and say, that it was the foal of that which was created on the eve of the sabbath (w); and is the same that Abraham and Moses rode upon: and they own, as before observed, that Jesus of Nazareth rode on one to Jerusalem, as is here related. Their ancient governors, patriarchs, princes, and judges, used to ride on asses, before the introduction and multiplication of horses in Solomon's time, forbidden by the law of God: wherefore, though this might seem mean and despicable at this present time, yet was suitable enough to Christ's character as a king, and as the son of David, and king of Israel; strictly observing the law given to the kings of Israel, and riding in such manner as they formerly did.
(x) Aben Ezra in Zech. ix. 9. (y) Jarchi in ib. (z) Prophecies of the Messiah literally fulfilled in Jesus, c. 9. p. 151, &c. (a) T. Bab. Sanhedrim, fol. 98. 1. & 99. 1. Bereshit Rabba, fol. 66. 2. & 85. 3. Midrash Kohelet, fol. 63. 2. Zohar in Gen. fol. 127. 3. & in Num. fol. 83. 4. & in Deut. fol. 117. 1. & 118. 3. Raya Mehimna in Zohar. in Lev. fol. 38. 3. & in Num. fol. 97. 2. (v) Jarchi in Isa. xxvi 6. Baal Hatturim in Exod. fol. 88. 2. Abarbimel, Mashmia Jeshua, fol. 15. 4. (w) Pirke Eliezer, c. 31. Caphtor, fol. 81. 2.
John Wesley
21:5 The daughter of Sion - That is, the inhabitants of Jerusalem: the first words of the passage are cited from Is 62:11; the rest from Zech 9:9. The ancient Jewish doctors were wont to apply these prophecies to the Messiah. On an ass - The Prince of Peace did not take a horse, a warlike animal. But he will ride on that by and by, Rev_ 19:11. In the patriarchal ages, illustrious persons thought it no disgrace to make use of this animal: but it by no means appears, that this opinion prevailed, or this custom continued, till the reign of Tiberias. Was it a mean attitude wherein our Lord then appeared? Mean even to contempt! I grant it: I glory in it: it is for the comfort of my soul for the honour of his humility, and for the utter confusion of all worldly pomp and grandeur.
21:621:6: Գնացին աշակերտքն, եւ արարին որպէս հրամայեացն նոցա Յիսուս։
6 Աշակերտները գնացին եւ արեցին, ինչպէս Յիսուս իրենց հրամայել էր
6 Աշակերտները գացին եւ ինչպէս Յիսուս իրենց պատուիրեր էր՝ ըրին
Գնացին աշակերտքն, եւ արարին որպէս հրամայեացն նոցա Յիսուս:

21:6: Գնացին աշակերտքն, եւ արարին որպէս հրամայեացն նոցա Յիսուս։
6 Աշակերտները գնացին եւ արեցին, ինչպէս Յիսուս իրենց հրամայել էր
6 Աշակերտները գացին եւ ինչպէս Յիսուս իրենց պատուիրեր էր՝ ըրին
zohrab-1805▾ eastern-1994▾ western am▾
21:66: Ученики пошли и поступили так, как повелел им Иисус:
21:6  πορευθέντες δὲ οἱ μαθηταὶ καὶ ποιήσαντες καθὼς συνέταξεν αὐτοῖς ὁ ἰησοῦς
21:6. Πορευθέντες ( Having-been-traversed-of ) δὲ (moreover,"οἱ (the-ones) μαθηταὶ (learners,"καὶ (and) ποιήσαντες ( having-done-unto ) καθὼς (down-as) συνέταξεν (it-arranged-together) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"
21:6. euntes autem discipuli fecerunt sicut praecepit illis IesusAnd the disciples going, did as Jesus commanded them.
6. And the disciples went, and did even as Jesus appointed them,
21:6. Then the disciples, going out, did just as Jesus instructed them.
21:6. And the disciples went, and did as Jesus commanded them,
And the disciples went, and did as Jesus commanded them:

6: Ученики пошли и поступили так, как повелел им Иисус:
21:6  πορευθέντες δὲ οἱ μαθηταὶ καὶ ποιήσαντες καθὼς συνέταξεν αὐτοῖς ὁ ἰησοῦς
21:6. euntes autem discipuli fecerunt sicut praecepit illis Iesus
And the disciples going, did as Jesus commanded them.
21:6. Then the disciples, going out, did just as Jesus instructed them.
21:6. And the disciples went, and did as Jesus commanded them,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 (Мк XI:4-6; Лк XIX:32-34; Ин XII:13). В то время как все это происходило, в народе разнесся слух о том, что Иисус Христос отправляется в Иерусалим. Сравнивая здесь выражения евангелистов, находим, что в них как бы отражается самая беспорядочность народного движения, какая обыкновенно бывает в подобных случаях. Одни идут навстречу Спасителю, другие — за Ним и впереди Него. Матфей сообщает только об исполнении учениками повеления Спасителя. Марк и Лука — о разговоре с разными лицами при отвязывании и взятии осленка и ослицы. Но Иоанн уже в это время спешит навстречу Спасителю со своим приветственным хором и заставляет нас прислушиваться к крикам «осанна» (XII:13). Таков наиболее вероятный распорядок здесь евангельских событий. По словам Иоанна, народное движение из Иерусалима началось вследствие того, что народ знал и свидетельствовал о воскрешении Спасителем Лазаря из мертвых (XII:17).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: and did: Gen 6:22, Gen 12:4; Exo 39:43, Exo 40:16; Sa1 15:11; Joh 15:14
John Gill
21:6 And the disciples went,.... The two disciples, as the Arabic version reads, to the village over against them; and, as Mark says, "found the colt tied to the door without, in a place where two ways met": the house was just at the entrance of the village, at the door of which, on the outside in the street, was the colt fastened, where were two ways of going into, and coming out of the town; so that it was a public place; the colt was easily seen, nor could it well be taken away without being observed, as it was by the owners of it: and
did as Jesus commanded them; they loosed the colt; and whereas whilst they were loosing it, the owners of it asked them, what they meant by so doing? they returned for answer what Christ had directed them to say; upon which they were satisfied, and let them go with it; see Mk 11:4. This is a very considerable instance of the faith of the disciples in Christ, and their ready and cheerful obedience to him; who might have objected the appearance of theft, the scandal that might be brought upon them, and the trouble they might be exposed to hereby; but they make no hesitation, but go and do as he had ordered them; and in which, they are worthy of the imitation of all the followers of Jesus.
21:721:7: Եւ ածին զէշն եւ զյաւանակն. եւ արկին զնոքօք ձորձս, եւ նստա՛ւ ՚ի վերայ նոցա[379]։ [379] ՚Ի լուս՛՛. Զնոքօք ձորձս իւրեանց. համաձայն ոմանց ՚ի բնաբ՛՛։
7 եւ էշն ու քուռակը բերեցին, նրանց վրայ զգեստներ գցեցին. եւ նա նստեց դրանց վրայ
7 Ու բերին էշն ու աւանակը, անոնց վրայ իրենց հանդերձները դրին ու նստաւ*։
Եւ ածին զէշն եւ զյաւանակն, եւ արկին զնոքօք [73]ձորձս. եւ նստաւ ի վերայ նոցա:

21:7: Եւ ածին զէշն եւ զյաւանակն. եւ արկին զնոքօք ձորձս, եւ նստա՛ւ ՚ի վերայ նոցա[379]։
[379] ՚Ի լուս՛՛. Զնոքօք ձորձս իւրեանց. համաձայն ոմանց ՚ի բնաբ՛՛։
7 եւ էշն ու քուռակը բերեցին, նրանց վրայ զգեստներ գցեցին. եւ նա նստեց դրանց վրայ
7 Ու բերին էշն ու աւանակը, անոնց վրայ իրենց հանդերձները դրին ու նստաւ*։
zohrab-1805▾ eastern-1994▾ western am▾
21:77: привели ослицу и молодого осла и положили на них одежды свои, и Он сел поверх их.
21:7  ἤγαγον τὴν ὄνον καὶ τὸν πῶλον, καὶ ἐπέθηκαν ἐπ᾽ αὐτῶν τὰ ἱμάτια, καὶ ἐπεκάθισεν ἐπάνω αὐτῶν.
21:7. ἤγαγον (they-had-led) τὴν (to-the-one) ὄνον (to-a-donkey) καὶ (and) τὸν (to-the-one) πῶλον, (to-a-colt,"καὶ (and) ἐπέθηκαν (they-placed-upon) ἐπ' (upon) αὐτῶν (of-them) τὰ (to-the-ones) ἱμάτια, (to-apparelets) καὶ (and) ἐπεκάθισεν (it-sat-down-upon-to) ἐπάνω (upon-up-unto-which) αὐτῶν. (of-them)
21:7. et adduxerunt asinam et pullum et inposuerunt super eis vestimenta sua et eum desuper sedere feceruntAnd they brought the ass and the colt and laid their garments upon them and made him sit thereon.
7. and brought the ass, and the colt, and put on them their garments; and he sat thereon.
21:7. And they brought the donkey and the colt, and they laid their garments on them, and they helped him sit upon them.
21:7. And brought the ass, and the colt, and put on them their clothes, and they set [him] thereon.
And brought the ass, and the colt, and put on them their clothes, and they set [him] thereon:

7: привели ослицу и молодого осла и положили на них одежды свои, и Он сел поверх их.
21:7  ἤγαγον τὴν ὄνον καὶ τὸν πῶλον, καὶ ἐπέθηκαν ἐπ᾽ αὐτῶν τὰ ἱμάτια, καὶ ἐπεκάθισεν ἐπάνω αὐτῶν.
21:7. et adduxerunt asinam et pullum et inposuerunt super eis vestimenta sua et eum desuper sedere fecerunt
And they brought the ass and the colt and laid their garments upon them and made him sit thereon.
21:7. And they brought the donkey and the colt, and they laid their garments on them, and they helped him sit upon them.
21:7. And brought the ass, and the colt, and put on them their clothes, and they set [him] thereon.
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
7 (Мк XI:7; Лк XIX:35; Ин XII:14). Ученики покрыли одеждами обоих животных потому, что не знали, на какое из них сядет Иисус Христос. «Поверх их», т. е. поверх одежд. Одежды были, очевидно, положены вместо седла. Иероним прямо говорит, что это сделано было для того, чтобы Иисусу Христу «было помягче сидеть» (ut Jesus mollius sedeat).
Adam Clarke: Commentary on the Bible - 1831
21:7: And put on them their clothes - Thus acknowledging him to be their king, for this was a custom observed by the people when they found that God had appointed a man to the kingdom. When Jehu sat with the captains of the army, and Elisha the prophet came, by the order of God, to anoint him king over Israel, as soon as he came out of the inner chamber into which the prophet had taken him to anoint him, and they knew what was done, every man took his garment, and spread it under him on the top of the steps, and blew the trumpets, saying, "Jehu is king." Kg2 9:13.
And they set him thereon - Και επεκαθισεν επανω αυτων, and he sat upon them; but instead of επανω αυτων, upon Them, the Codex Bezae, seven copies of the Itala, some copies of the Vulgate, and some others, read επ' αυτον, upon him, i.e. the colt. This is most likely to be the true reading; for we can scarcely suppose that he rode upon both by turns, - this would appear childish; or that he rode upon both at once, for this would be absurd. Some say he sat on both; for "the ass that was tied up was an emblem of the Jews bound under the yoke of the law; and the colt that had not been tied represented the Gentiles who were not under the law; and that Jesus Christ's sitting on both represented his subjecting the Jews and the Gentiles to the sway of his evangelical scepter." He who can receive this saying, let him receive it.
Albert Barnes: Notes on the Bible - 1834
21:7: And put on them their clothes - This was done as a token of respect, Kg2 9:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: brought: Mar 11:4-8; Luk 19:32-35
put: Kg2 9:13
Geneva 1599
21:7 And brought the ass, and the colt, and put on them their (c) clothes, and they set [him] (d) thereon.
(c) Their uppermost garment.
(d) Upon their garments, not upon the ass and the colt.
John Gill
21:7 And brought the ass and the colt,.... To Jesus, as Mark and Luke add, and who only make mention of the colt: both were undoubtedly brought; the colt being unloosed and taken away, the ass, its dam, followed after:
and put on them their clothes; their loose upper garments, to be instead of saddles and trappings, and that Christ might sit thereon with ease and decency: the other evangelists say, that they cast their garments on the colt; and the Syriac version here reads, "they put their garments on the colt, and Jesus rode upon it": but as both were brought, it is clear from hence, that their clothes were put upon both; not knowing which Christ would choose to ride on. And it should seem, that it was not unusual to put garments on asses to ride on; for the Targumist on Judg 5:10 represents the princes of Israel as riding upon asses, strewed or saddled with all kind of "painted garments". The Persic version, without the least colour of authority from the original text, renders it, "and Jesus put his own garment on the colt, and sat thereon"; which is ridiculous, as well as contrary to truth:
and they sat him thereon, or "on them": meaning either on the ass and colt, that is, on one of them, or both successively, or on the clothes they put upon them.
John Wesley
21:7 They set him thereon - That is, on the clothes.
21:821:8: Եւ բազում ժողովուրդք տարածեցին զհանդերձս իւրեանց ՚ի ճանապարհին. եւ այլք հատանէին ոստս ՚ի ծառոց՝ եւ տարածանէի՛ն ՚ի ճանապարհին[380]։ [380] Ոմանք. Տարածանէին. կամ՝ տարածէին զհանդ՛՛։
8 Եւ բազում ժողովուրդ իրենց զգեստները փռեցին ճանապարհի վրայ, իսկ ուրիշներ ծառերից ճիւղեր էին կտրում ու սփռում ճանապարհի վրայ
8 Ժողովուրդէն շատեր իրենց հանդերձները ճամբուն վրայ փռեցին եւ ուրիշներ ծառերէն ճիւղեր կը կտրէին ու ճամբուն վրայ կը տարածէին։
Եւ բազում ժողովուրդք տարածեցին զհանդերձս իւրեանց ի ճանապարհին, եւ այլք հատանէին ոստս ի ծառոց եւ տարածանէին ի ճանապարհին:

21:8: Եւ բազում ժողովուրդք տարածեցին զհանդերձս իւրեանց ՚ի ճանապարհին. եւ այլք հատանէին ոստս ՚ի ծառոց՝ եւ տարածանէի՛ն ՚ի ճանապարհին[380]։
[380] Ոմանք. Տարածանէին. կամ՝ տարածէին զհանդ՛՛։
8 Եւ բազում ժողովուրդ իրենց զգեստները փռեցին ճանապարհի վրայ, իսկ ուրիշներ ծառերից ճիւղեր էին կտրում ու սփռում ճանապարհի վրայ
8 Ժողովուրդէն շատեր իրենց հանդերձները ճամբուն վրայ փռեցին եւ ուրիշներ ծառերէն ճիւղեր կը կտրէին ու ճամբուն վրայ կը տարածէին։
zohrab-1805▾ eastern-1994▾ western am▾
21:88: Множество же народа постилали свои одежды по дороге, а другие резали ветви с дерев и постилали по дороге;
21:8  ὁ δὲ πλεῖστος ὄχλος ἔστρωσαν ἑαυτῶν τὰ ἱμάτια ἐν τῇ ὁδῶ, ἄλλοι δὲ ἔκοπτον κλάδους ἀπὸ τῶν δένδρων καὶ ἐστρώννυον ἐν τῇ ὁδῶ.
21:8. ὁ (The-one) δὲ (moreover) πλεῖστος (most-much) ὄχλος (a-crowd) ἔστρωσαν (they-en-strewed) ἑαυτῶν (of-selves) τὰ (to-the-ones) ἱμάτια (to-apparelets) ἐν (in) τῇ (unto-the-one) ὁδῷ, (unto-a-way) ἄλλοι ( other ) δὲ (moreover) ἔκοπτον (they-were-felling) κλάδους (to-twigs) ἀπὸ (off) τῶν (of-the-ones) δένδρων (of-trees) καὶ (and) ἐστρώννυον (they-were-en-strewing) ἐν (in) τῇ (unto-the-one) ὁδῷ. (unto-a-way)
21:8. plurima autem turba straverunt vestimenta sua in via alii autem caedebant ramos de arboribus et sternebant in viaAnd a very great multitude spread their garments in the way: and others cut boughs from the trees and strewed them in the way.
8. And the most part of the multitude spread their garments in the way; and others cut branches from the trees, and spread them in the way.
21:8. Then a very numerous crowd spread their garments on the way. But others cut branches from the trees and scattered them on the way.
21:8. And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed [them] in the way.
And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed [them] in the way:

8: Множество же народа постилали свои одежды по дороге, а другие резали ветви с дерев и постилали по дороге;
21:8  ὁ δὲ πλεῖστος ὄχλος ἔστρωσαν ἑαυτῶν τὰ ἱμάτια ἐν τῇ ὁδῶ, ἄλλοι δὲ ἔκοπτον κλάδους ἀπὸ τῶν δένδρων καὶ ἐστρώννυον ἐν τῇ ὁδῶ.
21:8. plurima autem turba straverunt vestimenta sua in via alii autem caedebant ramos de arboribus et sternebant in via
And a very great multitude spread their garments in the way: and others cut boughs from the trees and strewed them in the way.
21:8. Then a very numerous crowd spread their garments on the way. But others cut branches from the trees and scattered them on the way.
21:8. And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed [them] in the way.
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
8 (Мк XI:8; Лк XIX:36). Лука не говорит о ветвях. Все это торжество было выражением народной радости, вследствие которой народ желал сделать как можно более удобным путь для медленно вступающего в Иерусалим Нового и Великого Царя. Феофилакт замечает: «что касается прямого, исторического смысла, то постлание одежд выражает великую честь». Подобный же вход «с славословиями, пальмовыми ветвями, с гуслями, кимвалами и цитрами, с псалмами и песнями» совершил в Иерусалимскую крепость Симон Маккавей (1 Мак XIII:51; ср. 4 Цар IX:13). Но тогда это было торжество победителя («ибо сокрушен был великий враг Израиля»), теперь же это было торжество Царя, идущего на великие и страшные страдания, Раба Иеговы, вступающего в Иерусалим для искупления человечества. Он, по словам Златоуста, и прежде часто приходил в Иерусалим, но никогда не входил в него так торжественно. «Конечно, это возможно было сделать и с самого начала, но было бы не нужно и бесполезно».
Adam Clarke: Commentary on the Bible - 1831
21:8: Cut down branches from the trees - Carrying palm and other branches was emblematical of victory and success. See 1 Maccabees 13:51; 2 Maccabees 10:7; and Rev 7:9.
The rabbins acknowledge that the prophecy in Zechariah refers to the Messiah; so Rab. Tancum, and Yalcut Rubeni has a strange story about the ass. "This ass is the colt of that ass which was created in the twilight of the sixth day. This is the ass which Abraham found when he went to sacrifice his son. This is the ass on which Moses rode when he went to Egypt; and this is the ass on which the Messiah shall ride." Some of the Jews seem to think that the zebra is intended; for according to Bab. Sanhedr. fol. 98, when Shapoor, king of Persia, said to Rabbi Samuel: "You say your Messiah will come upon an ass; I will send him a noble horse." To which the rabbi replied, "You have not a horse with a hundred spots (query, streaks) like his ass." See Lightfoot and Schoettgen.
Albert Barnes: Notes on the Bible - 1834
21:8: And a very great multitude ... - Others showed the same respect by throwing their garments before him; others by cutting down branches of trees and casting them in the way. This was the way in which conquerors and princes were often honored. To cast flowers, or garlands, or evergreens before a warrior returning from victory, or a king entering into his kingdom, was a common way of testifying joyful and triumphant feeling. Thus Josephus says that Alexander and Agrippa were received at Jerusalem. So in our own land some of the most acceptable tokens of rejoicing ever bestowed upon Washington were garlands of roses scattered in his path by children. So the path of Lafayette was often strewed with flowers, as a mark of respect and of a nation's gratitude. John says Joh 12:13 that these branches were branches of the "palm-tree." The palm was an emblem of "joy and victory." It was used by the Roman soldiers, as well as the Jews, as a symbol of peace. See 1 Macc. 13:51; 2 Macc. 10:6, 7; Rev 7:9.
The "palm-tree" is common in warm climates, and was abundant in Palestine. The finest grew about Jericho and Engedi. Hence, Jericho was called the city of "palm-trees." The palm has a long and straight body, a spreading top, and an appearance of very great beauty. It produces an agreeable fruit, a pleasant shade, a kind of "honey" little inferior to the honey of bees, and from it was drawn a pleasant "wine" much used in the East. On ancient coins the palm-tree is often a symbol of Judea. On coins made after Jerusalem was taken, Judea is represented by a female sitting and weeping under a palm-tree. A reference to the palm-tree occurs often in the Bible, and its general form and uses are familiar to most readers.
Strictly speaking, the palm has no branches, but at the summit from forty to eighty twigs or leaf-stalks spring forth. These are referred to in Neh 8:15. The leaves are set around the trunk in circles of about six. The lower row is of great length, and the vast leaves bend themselves in a curve toward the earth: as the circles ascend, the leaves are shorter. In the month of February, there sprout from between the junctures of the lower stalks and the trunk little scales, which develop a kind of bud, the germ of the coming fruit. These germs are contained in a thick and tough skin, not unlike leather. According to the account of a modern traveler, a single tree in Barbary and Egypt bears from fifteen to twenty large clusters of dates, weighing from 15 to 20 lbs. each. The palm-tree lives more than 200 years, and is most productive from the 30th until the 80th year. The Arabs speak of 260 uses to which the different parts of the palm-tree are applied.
The inhabitants of Egypt, Arabia, and Persia depend much on the fruit of the palm-tree for their subsistence. Camels feed on the seed, and the leaves, branches, fibres, and sap are all very valuable.
The "branches" referred to by John Joh 12:13 are the long "leaves" which shoot out from the top of the tree, and which were often carried about as the symbol of victory. Compare the notes at Isa 3:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:8: others: Lev 23:40; Joh 12:13
John Gill
21:8 And a very great multitude,.... Which consisted partly of the great multitude which followed Christ from Jericho, and partly of the much people that were come up to the feast of the passover from divers parts, and met him from Jerusalem; see Jn 12:12. These, many of them, for it cannot be thought to be done by them all,
spread their garments in the way; either in the middle of the road, instead of carpets, to ride upon; the Persic version adds, "that he might pass over them": this they did, in honour to him as a king. So when Jehu declared to the princes of Israel, that he was anointed king of Israel, they hastened, and took every man his garment, and put it under him, 4Kings 9:13 that is, to tread upon; though the Jewish writers (x) say, it was done that he might be higher than them all, suitable to the dignity of a king: and it is reported (y) of Cato Uticensis, the emperor, that his soldiers strewed their garments for him to walk upon: or these garments were spread by the way side. Dr. Lightfoot conjectures, that little tents might be raised by them along the road, upon which they spread their garments to make a show, in imitation of the feast of tabernacles, to which there is a very great resemblance in many things which occur in this account; when they used to spread linen cloth, garments, and fruits, over their booths, for decoration and ornament; as appears from their traditions about these things:
, "if a man spreads a linen cloth over it", (his booth,) because of the sun, or under it, because of the falling of leaves, &c. or spreads it over a canopy, it is not right; but he may spread it over the bedposts (z).''
That is, for ornament, as the commentators observe (a). Again,
, if a man spreads a garment over it, (his booth,) or if he spreads it under it, because of what falls it is not right; but if he spreads it so as that it is, "for ornament", it is right; and so if he covers it according to the tradition of it, and encompasses it with various kinds of fruits, and precious things, and vessels which hang upon it, whether on its walls, or on its covering, so they be for ornament, it is right (b).''
In like manner, the multitude might hang their garments, to make the show the greater, either on such booths, or on the houses and trees, that were upon the road, as they went along.
Others cut down branches from the trees; from the olive trees, as the Persic version expresses it, which grew in great plenty hereabout; and also from the palm trees, the branches of which, with the boughs of other trees, were what the Jews used to carry in their hands on the feast of tabernacles; see Lev 23:40 and the Evangelist John expressly says, that the people which met Christ from Jerusalem at this time, did take branches of palm trees in their hands, Jn 12:13. And though this was not the time of the feast of tabernacles, but of the passover, yet it was common with the Jews to signify their joy upon any occasion, by such ways and methods they used at that least: so upon the cleansing of the tower of Jerusalem, by Simon Maccabeus, the Jews entered into it with thanksgiving, and branches of palm trees:
"And entered into it the three and twentieth day of the second month in the hundred seventy and first year, with thanksgiving, and branches of palm trees, and with harps, and cymbals, and with viols, and hymns, and songs: because there was destroyed a great enemy out of Israel.'' (1 Maccabees 13:51)
Likewise upon purifying the temple, which had been polluted by Antiochus, they kept eight days with gladness as in the feast of tabernacles, and bare branches and fair boughs, and palms also, as in the Apocrypha:
6 And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts. 7 Therefore they bare branches, and fair boughs, and palms also, and sang psalms unto him that had given them good success in cleansing his place. (2 Maccabees 10)
But here it is said,
and they strawed them in the way: not in the middle of the road, which would have been an hindrance to riding; but by the way side, upon, the booths, or houses in the road, in honour of him; just as the Jews (c) say,
"the streets were strewed with myrtles, and the courts with purple, when Mordecai went out of the king's gate.''
(x) R. Levi ben Gersom, & R. Samuel Laniado in loc. (y) Plutarch in Aleibiade. (z) Misn. Succa, c. 1. sect. 3. (a) Maimon. & Bartenora in ib. (b) Maimon. Hilch. Succa, c. 5. sect. 17. (c) Targum in Esther viii. 15.
John Wesley
21:8 A great multitude spread their garments in the way - A custom which was usual at the creation of a king, 4Kings 9:13.
21:921:9: Եւ ժողովուրդն՝ որ առաջին եւ զկնի երթային՝ աղաղակէին եւ ասէ՛ին. Օրհնութիւն որդւոյ Դաւթի, օրհնեա՛լ որ գայ յանուն Տեառն. օրհնութիւն ՚ի բարձունս[381]։ [381] Ոմանք. Եւ ժողովուրդքն որ առաջի եւ։
9 Առաջից եւ յետեւից գնացող ժողովրդի բազմութիւնը աղաղակում էր ու ասում. «Օրհնութի՜ւն Դաւթի Որդուն, օրհնեա՜լ է նա, որ գալիս է Տիրոջ անունով, օրհնութի՜ւն՝ բարձունքներում»:
9 Ժողովուրդը առջեւէն ու ետեւէն կ’երթար, կ’աղաղակէին ու կ’ըսէին. «Ովսա՛ննա, Որդի Դաւթի։ Օրհնեալ է ան որ Տէրոջը անունովը կու գայ. Ովսա՛ննա ի բարձունս»։
Եւ ժողովուրդքն որ առաջին եւ զկնի երթային` աղաղակէին եւ ասէին. Օրհնութիւն Որդւոյ Դաւթի, օրհնեալ որ գայ յանուն Տեառն. [74]Օրհնութիւն ի բարձունս:

21:9: Եւ ժողովուրդն՝ որ առաջին եւ զկնի երթային՝ աղաղակէին եւ ասէ՛ին. Օրհնութիւն որդւոյ Դաւթի, օրհնեա՛լ որ գայ յանուն Տեառն. օրհնութիւն ՚ի բարձունս[381]։
[381] Ոմանք. Եւ ժողովուրդքն որ առաջի եւ։
9 Առաջից եւ յետեւից գնացող ժողովրդի բազմութիւնը աղաղակում էր ու ասում. «Օրհնութի՜ւն Դաւթի Որդուն, օրհնեա՜լ է նա, որ գալիս է Տիրոջ անունով, օրհնութի՜ւն՝ բարձունքներում»:
9 Ժողովուրդը առջեւէն ու ետեւէն կ’երթար, կ’աղաղակէին ու կ’ըսէին. «Ովսա՛ննա, Որդի Դաւթի։ Օրհնեալ է ան որ Տէրոջը անունովը կու գայ. Ովսա՛ննա ի բարձունս»։
zohrab-1805▾ eastern-1994▾ western am▾
21:99: народ же, предшествовавший и сопровождавший, восклицал: осанна Сыну Давидову! благословен Грядущий во имя Господне! осанна в вышних!
21:9  οἱ δὲ ὄχλοι οἱ προάγοντες αὐτὸν καὶ οἱ ἀκολουθοῦντες ἔκραζον λέγοντες, ὡσαννὰ τῶ υἱῶ δαυίδ· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου· ὡσαννὰ ἐν τοῖς ὑψίστοις.
21:9. οἱ (The-ones) δὲ (moreover) ὄχλοι (crowds) οἱ (the-ones) προάγοντες ( leading-before ) αὐτὸν (to-it) καὶ (and) οἱ (the-ones) ἀκολουθοῦντες ( pathing-along-unto ) ἔκραζον (they-were-clamoring-to) λέγοντες ( forthing ," Ὡσαννὰ ( Hosanna ) τῷ (unto-the-one) υἱῷ (unto-a-son) Δαυείδ: (of-a-Daueid) Εὐλογημένος ( having-had-come-to-be-goodly-fortheed-unto ) ὁ ( the-one ) ἐρχόμενος ( coming ) ἐν ( in ) ὀνόματι ( unto-a-name ) Κυρίου : ( of-Authority-belonged ) Ὡσαννὰ ( Hosanna ) ἐν (in) τοῖς (unto-the-ones) ὑψίστοις . ( unto-most-over )
21:9. turbae autem quae praecedebant et quae sequebantur clamabant dicentes osanna Filio David benedictus qui venturus est in nomine Domini osanna in altissimisAnd the multitudes that went before and that followed cried, saying: Hosanna to the son of David: Blessed is he that cometh in the name of the Lord: Hosanna in the highest.
9. And the multitudes that went before him, and that followed, cried, saying, Hosanna to the son of David: Blessed he that cometh in the name of the Lord; Hosanna in the highest.
21:9. And the crowds that preceded him, and those that followed, cried out, saying: “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord. Hosanna in the highest!”
21:9. And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed [is] he that cometh in the name of the Lord; Hosanna in the highest.
And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed [is] he that cometh in the name of the Lord; Hosanna in the highest:

9: народ же, предшествовавший и сопровождавший, восклицал: осанна Сыну Давидову! благословен Грядущий во имя Господне! осанна в вышних!
21:9  οἱ δὲ ὄχλοι οἱ προάγοντες αὐτὸν καὶ οἱ ἀκολουθοῦντες ἔκραζον λέγοντες, ὡσαννὰ τῶ υἱῶ δαυίδ· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου· ὡσαννὰ ἐν τοῖς ὑψίστοις.
21:9. turbae autem quae praecedebant et quae sequebantur clamabant dicentes osanna Filio David benedictus qui venturus est in nomine Domini osanna in altissimis
And the multitudes that went before and that followed cried, saying: Hosanna to the son of David: Blessed is he that cometh in the name of the Lord: Hosanna in the highest.
21:9. And the crowds that preceded him, and those that followed, cried out, saying: “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord. Hosanna in the highest!”
21:9. And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed [is] he that cometh in the name of the Lord; Hosanna in the highest.
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
9 (Мк XI:9, 10; Лк XIX:37, 38; Ин XII:15-18). Лука заменяет слово «грядущий» двух первых евангелистов словом «царь» (o basileuV — так по лучшим чтениям, в русском переводе одинаково). У Матфея речь сокращенная, сравнительно с Марком и Лукой. Спаситель сделался центром народного движения. Ему предшествовали, сопровождали Его и следовали за Ним люди. Народа, собравшегося на Пасху, было много. Бывали года, когда, по приблизительным подсчетам, народу в Иерусалиме бывало более двух миллионов. Слова «осанна» и проч. заимствованы из псалма (CXVII:25), который, вероятно, часто пели паломники в Иерусалиме. Псалом был частью так называемого «аллилуйи», или «пасхального гимна». Феофилакт объясняет слово осанна так: «по словам одних оно означает «песнь» или «псалом», а по словам других, что вернее, — «спаси нас». Слово «осанна» состоит из двух еврейских слов: оса и на. Первое происходит от евр. шава или шуа, быть свободным, в пиэл — искать освобождения, взывать о помощи, спасении; на — нем. doch, усиливает глагол, выражает поощрение и просьбу; русск. «спаси же». Чтобы лучше объяснить это слово, нужно различать первоначальное и позднейшее его значение. Первоначальное значение «дай спасение», «спаси». Если иметь в виду только первоначальное значение слова, то слова евангелистов следует переводить так: «помоги, Боже, дай спасение Сыну Давидову». Первоначально «осанна» было зовом, обращением к Богу о помощи (как в Пс CXVII:25); но потом, вследствие частого употребления, потеряло свой первоначальный смысл и сделалось простым приветствием, совершенно равнозначительным нашим «ура», «vive», «hoch» и пр. Как наше «ура» не заключает в себе какого-нибудь определенного смысла и есть только удобное слово для выражения народных приветствий, так и «осанна». Но, сделавшись народным, «осанна» сохранило некоторые особенности, напоминавшие об его первоначальном смысле. Поэтому если нам нельзя говорить «ура в вышних», то еврейскому выражению такой оборот, напротив, был вполне свойствен. Цан связывает выражение «в вышних» с словом осанна еще несколько и иначе. В Пс CXLVIII:1 говорится: «хвалите Господа с небес, хвалите Его в вышних (евр. бамромим)», и то же еврейское выражение употреблено у Иова XVI:19; XXV:2; XXXI:2. В Евангелии Евреев, как свидетельствует Иероним, не один раз (в письме к папе Дамасу и комментарии на Мф), стояло в 9 стихе, osanna borrama (испорченное еврейское «бамромим»). Таким образом, народный крик был столько же приветствием Спасителю, сколько и просьбою к Богу, живущему в вышних. Смысл всего выражения: сохрани или спаси, Боже, Сына Давидова. У греков и римлян вместо «осанна» или нашего «ура» употреблялись крики: ih paian и io triumphe. — Выражение o ercomenoV — грядущий, которое у Луки заменяется o basileuV — царь, было тогдашним названием Мессии. Народ назвал Христа Царем или Мессией, соединяя с этими названиями земные представления, как о царе завоевателе и покорителе народов. Истинного значения слова Мессия в то время народ не мог понимать. Но приветствуемый Царь отличался от обыкновенных царей-завоевателей тем, что приходил во имя Господне, подобно лучшим и благочестивым иудейским царям. «Во имя Господне» — это выражение следует поставлять в связь с o ercomenoV, а не с euloghmenoV. Подобные же выражения часто слышались из уст народа во время праздника кущей.
Adam Clarke: Commentary on the Bible - 1831
21:9: Hosanna to the son of David - When persons applied to the king for help, or for a redress of grievances, they used the word hosanna, or rather from the Hebrew הושיעה נא Hoshiah Na! Save now! or, Save, we beseech thee! - redress our grievances, and give us help from oppression! Thus both the words and actions of the people prove that they acknowledged Christ as their king, and looked to him for deliverance. How easily might he have assumed the sovereignty at this time, had he been so disposed! For instances of the use of this form of speech, see Sa2 14:4; Kg2 6:26; Psa 118:25.
Son of David - A well-known epithet of the Messiah. He who cometh in the name, etc. He who comes in the name and authority of the Most High.
Hosanna in the highest - Either meaning, Let the heavenly hosts join with us in magnifying this august Being! - or, Let the utmost degrees of hosanna, of salvation, and deliverance, be communicated to thy people! Probably there is an allusion here to the custom of the Jews in the feast of tabernacles. During the first seven days of that feast, they went once round the altar, each day, with palm and other branches in their hands, singing Hosanna: but on the eighth day of that feast they walked seven times round the altar, singing the hosanna; and this was termed the hosanna rabba, the Great hosanna: i.e. Assist with the greatest succor. Probably answering to the τοις υψιστοις of the evangelist, for on this day they beg the most speedy and powerful help against their enemies, and likewise pray for a prosperous and fruitful year. See Stehlin's Jewish Traditions, vol. ii. p. 322.
Albert Barnes: Notes on the Bible - 1834
21:9: Hosanna to the son of David ... - The word "hosanna" means "save now," or "save, I beseech thee." It is a Syriac word, and was a form of acclamation used among the Jews. It was probably used in the celebration of their great festivals. During those festivals they sang Ps. 115; Ps. 116; Psa 117:1-2; Ps. 118. In the chanting or singing of those psalms, the Jewish writers inform us that the people responded frequently "hallelujah, or hosanna." Their use of it on this occasion was a joyful acclamation, and an invocation of a divine blessing by the "Messiah."
Son of David - The Messiah.
Blessed be he ... - That is, blessed be the "Messiah This passage is taken from Psa 118:25-26. To come "in the name of the Lord" here means to come "by the authority" of the Lord, or to come "commissioned" by him to Rev_eal his will. The Jews had commonly applied this to the Messiah.
Hosanna in the highest - This may mean either "Hosanna in the highest, loftiest strains," or it may be for a prayer to God "Save now, O thou that dwellest in the highest heaven, or among the highest angels." Perhaps the whole song of hosanna may be a prayer to the Supreme God, as well as a note of triumphant acclamation: "Save now, O thou supremely great and glorious God; save by the Messiah that comes in thy name."
Mark adds that they shouted, "Blessed be the kingdom of our father David, that cometh in the name of the Lord." That is, the kingdom "promised" to David, Kg1 2:4; Kg1 8:25. "Coming in the name" of the Lord here evidently means coming according to the "promise" of the Lord. The sense may be thus expressed: "Prosperity to the reign of our father David, advancing now according to the promise made to him, and about to be established by the long predicted Messiah, his descendant."
Luke adds Luk 19:38 that they said, "Peace in heaven and glory in the highest." The word "peace" is used here as significant of joy, triumph, exultation at this event. There will be increased peace and rejoicing in heaven from the accession of the redeemed: there will be augmented glory - new songs of praise "among the highest angels."
There is no contradiction here among the evangelists. Among such a multitude, the shouts of exultation and triumph would by no means be confined to the same words. Some would say one thing and some another; and one evangelist recorded what was said by a part of the multitude, and another what was said by another part.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: Hosanna: Mat 21:15; Psa 118:24-26; Mar 11:9, Mar 11:10
Blessed: Mat 23:39; Luk 19:37, Luk 19:38; Joh 12:13-15
in the highest: Luk 2:14
Geneva 1599
21:9 And the multitudes that went before, and that followed, cried, saying, (e) Hosanna to the Son of David: (f) Blessed [is] he that cometh in the name of the Lord; Hosanna in the highest.
(e) This was an ancient kind of cry, which they voiced in the feast of Tabernacles, when they carried boughs according as God commanded; (Lev 23:40). And the word is corruptly made of two, for we should say, "Hoshiang-na", which is as much as to say, "Save I pray thee".
(f) Well is it to him that comes in the Name of the Lord, that is to say, whom the Lord has given us for our King.
John Gill
21:9 And the multitudes that went before,.... That is, that went before Christ; accordingly the Syriac, Arabic, Persic, and Ethiopic versions, and Munster's Hebrew Gospel, read, "that went before him": these seem to be the much people that met him from Jerusalem,
and that followed him; which were perhaps those that came from Jericho, and other parts;
cried, saying, Hosanna to the Son of David: by calling Jesus the Son of David, they owned and proclaimed him to be the Messiah; this being the usual title by which the Messiah was known among the Jews; see the note on Mt 1:1 and by crying and saying Hosanna to him, which was done with loud acclamations, and the united shouts of both companies, before and behind; they ascribe all praise, honour, glory, and blessing to him, and wish him all prosperity, happiness, and safety. The word is an Hebrew word, and is compounded of and which signifies, "save I beseech"; and which words stand in Ps 118:25 to which the multitude had reference, as appears from what follows; and are formed into one word, "Hosana", or "Hosanna", in which form it frequently appears in the Jewish writings; and because of the often use of it at the feast of tabernacles, that feast was called "Hosanna", and the seventh day of it was called "the great Hosanna" (d). Moreover, the "Lulabs", or the bundles made of branches of palm trees, and boughs of willow and myrtle, which they carried in their hands at the feast of tabernacles, often go by this name: it is said (e),
"the Egyptian myrtle is right or fit "for the Hosanna".''
That is, to be put into the "Lulab", or bundle of boughs and branches, which was carried about, and shaken at the above feast. Again (f),
"it is a tradition of R. Meir, that it was the practice of the honourable men of Jerusalem, to bind their "Lulabs" with golden threads says Rabbah, these are they , "that bind the Hosanna": the gloss on it is, "that bind the Lulabs", of the house of the head of the captivity; for in binding the Hosanna of the house of the head of the captivity, they leave in it an hand's breadth and says the same Rabbah, a man may not hold an Hosanna in a linen cloth.''
Once more (g),
"says R. Zera, a man may not prepare "an Hosanna" for a child, on a good day.''
Sometimes the Hosanna seems to be distinguished from the "Lulab", and then by the "Lulab" is meant, only the branches of palm tree; and by the Hosanna, the boughs of willow and myrtle; as when (h),
"Rabbah says, a man may not fix the "Lulab", "in the Hosanna".''
And a little after says the same,
"a man may not bind the "Lulab" with the "Hosanna".''
Now these bundles might be so called, because they were lifted up and shaken, when the above words out of Ps 118:25 were recited: for thus it is said (i),
"when do they shake, that is, their "Lulabs", or "Hosannas?" At those words, "O give thanks unto the Lord", Ps 118:1 the beginning and end; and at those words, "Save now I beseech thee", Ps 118:25. The house of Hillell, and the house of Shammai say also at those words, "O Lord I beseech thee, send now prosperity": says R. Akiba, I have observed Rabban Gamaliel and Rabbi Joshua, that all the people shook their Lulabs, but they did not shake, only at those words, Save now I beseech thee, O Lord.''
Hence some have thought, that these are meant by the Hosanna in this text; and that the sense is, that the multitude cried, saying, These branches of palm trees we carry in our hands, and strow by the way side, are in honour to the Son of David, the true Messiah, Jesus of Nazareth: but then this sense will not agree with the following clause, "Hosanna in the highest": it may therefore be further observed, that certain prayers and songs of praise, were called "Hosannas": hence we read (k) of , "the Hosannas of the sabbath"; which consisted of various sentences in praise of the sabbath, and thanksgiving to God for it, and are concluded with this word "Hosanna"; and of various petitions that God would save them, as he had done others; and at the end of each petition, is this word. As also of (l) , "the Hosannas of the great Hosanna"; which are certain words of prayer and praise, used on the seventh day of the feast of tabernacles: and whereas at that feast the "Hallell", or hymn, was sung, which concluded with the 118th Psalm where the words, "Save now I beseech thee, O Lord", stand, from whence this word is formed; the true sense and meaning of it here appears to be this; that the multitude that attended Christ to Jerusalem, as they went along, sung songs of praise to him, as the true Messiah; particularly, applying the above passage to him, and earnestly wished him all success and prosperity; and importunately prayed for salvation by him; adding,
Blessed is he that cometh in the name of the Lord: which words are taken also out of Ps 118:26 and is an ascription of blessing and praise to Jesus, the Messiah; who being sent by God, came from him with his authority, as his apostle, and as representing him; and contains another petition for him, that he might be crowned with the blessings of divine goodness, for his people; and be blessed and praised by them, for all the spiritual blessings they are blessed with in him. And very properly and pertinently were those words used and applied to Christ, since the Psalm from whence they are taken belongs to him: the whole of it is, by some Jewish interpreters (m), said to be spoken concerning him; and particularly, he is designed in Ps 118:22 by the stone the builders refused, as is clear from Mt 21:42 of this chapter, and from Acts 4:11 and 1Pet 2:7 and which is allowed by some Jewish writers, ancient and modern (n); and Ps 118:27 the words following these, are by them interpreted of the days of the Messiah, the times of Gog and Magog, and the future age (o). And others of them said, as Mark observes, Mk 11:10. "Blessed be the kingdom of our father David, that cometh in the name of the Lord"; See Gill on Mk 11:10. Moreover, as it may be thought others of the people said, as Luke relates, Lk 19:38.
Blessed be the king that cometh in the name of the Lord; See Gill on Lk 19:38. To which is added,
Hosanna in the highest; that is, let songs of praise be sung to God, who is in the highest heavens, for all his grace and goodness vouchsafed to the sons of men, through Christ his beloved Son; or let not only all salvation, happiness, and prosperity attend the Messiah, David's son, here on earth, but all glory and felicity in the highest heavens, above which he will be exalted.
(d) Seder Tephillot. fol. 298. 2. (e) T. Bab. Succa, fol. 33. 1. (f) Ib. fol. 37. 1. (g) Ib. fol. 45. 2. Vid. Maimon. Hilch. Lulab, c. 8. sect. 10. (h) Maimon. Hilch, Lulab, fol. 37. 2. (i) Misn. Succ, c. 3. sect. 9. (k) Seder Tephillot, fol. 297. 1. (l) Ib. fol. 298. 2. (m) Vid. Kimchi in Psal. cxviii. 1. (n) Zohar in Exod. fol. 93. 3. Jarchi in Mic. v. 2. (o) T. Hicros. Megilla, fol. 73. 1.
John Wesley
21:9 The multitudes cried, saying - Probably from a Divine impulse; for certainly most of them understood not the words they uttered. Hosanna - (Lord save us) was a solemn word in frequent use among the Jews. The meaning is, "We sing hosanna to the Son of David. Blessed is he, the Messiah, of the Lord. Save. Thou that art in the highest heavens." Our Lord restrained all public tokens of honour from the people till now, lest the envy of his enemies should interrupt his preaching before the time . But this reason now ceasing, he suffered their acclamations, that they might be a public testimony against their wickedness, who in four or five days after cried out, Crucify him, crucify him. The expressions recorded by the other evangelists are somewhat different from these: but all of them were undoubtedly used by some or others of the multitude.
21:1021:10: Եւ ՚ի մտանելն նորա յԵրուսաղէմ՝ դղըրդեցա՛ւ քաղաքն ամենայն, եւ ասէ. Ո՞վ իցէ սա[382]։ [382] Ոմանք. Դղորդեցաւ քա՛՛։
10 Եւ երբ նա մտաւ Երուսաղէմ, ամբողջ քաղաքը դղրդաց, եւ ասում էին՝ ո՞վ է սա
10 Երբ անիկա Երուսաղէմ մտաւ բոլոր քաղաքը շարժեցաւ ու ըսաւ. «Ո՞վ է աս»։
Եւ ի մտանելն նորա յԵրուսաղէմ, դղրդեցաւ քաղաքն ամենայն, եւ ասէ. Ո՞վ իցէ սա:

21:10: Եւ ՚ի մտանելն նորա յԵրուսաղէմ՝ դղըրդեցա՛ւ քաղաքն ամենայն, եւ ասէ. Ո՞վ իցէ սա[382]։
[382] Ոմանք. Դղորդեցաւ քա՛՛։
10 Եւ երբ նա մտաւ Երուսաղէմ, ամբողջ քաղաքը դղրդաց, եւ ասում էին՝ ո՞վ է սա
10 Երբ անիկա Երուսաղէմ մտաւ բոլոր քաղաքը շարժեցաւ ու ըսաւ. «Ո՞վ է աս»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1010: И когда вошел Он в Иерусалим, весь город пришел в движение и говорил: кто Сей?
21:10  καὶ εἰσελθόντος αὐτοῦ εἰς ἱεροσόλυμα ἐσείσθη πᾶσα ἡ πόλις λέγουσα, τίς ἐστιν οὖτος;
21:10. καὶ (And) εἰσελθόντος (of-having-had-came-into) αὐτοῦ (of-it) εἰς (into) Ἰεροσόλυμα (to-a-Hierosoluma) ἐσείσθη (it-was-shaken) πᾶσα (all) ἡ (the-one) πόλις (a-city,"λέγουσα (forthing,"Τίς (What-one) ἐστιν (it-be) οὗτος; (the-one-this?"
21:10. et cum intrasset Hierosolymam commota est universa civitas dicens quis est hicAnd when he was come into Jerusalem, the whole city was moved, saying: Who is this?
10. And when he was come into Jerusalem, all the city was stirred, saying, Who is this?
21:10. And when he had entered into Jerusalem, the entire city was stirred up, saying, “Who is this?”
21:10. And when he was come into Jerusalem, all the city was moved, saying, Who is this?
And when he was come into Jerusalem, all the city was moved, saying, Who is this:

10: И когда вошел Он в Иерусалим, весь город пришел в движение и говорил: кто Сей?
21:10  καὶ εἰσελθόντος αὐτοῦ εἰς ἱεροσόλυμα ἐσείσθη πᾶσα ἡ πόλις λέγουσα, τίς ἐστιν οὖτος;
21:10. et cum intrasset Hierosolymam commota est universa civitas dicens quis est hic
And when he was come into Jerusalem, the whole city was moved, saying: Who is this?
21:10. And when he had entered into Jerusalem, the entire city was stirred up, saying, “Who is this?”
21:10. And when he was come into Jerusalem, all the city was moved, saying, Who is this?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10 (Мк XI:11). У Луки пред этим рассказывается о фарисеях, говоривших Христу, чтобы Он запретил ученикам Своим приветствовать Его, об ответе фарисеям Христа и о плаче над Иерусалимом (Лк XIX:39-44). Другие евангелисты, включая и Иоанна, рассказ Луки пропускают. Но зато Матфей говорит подробнее, чем Марк и Лука, о событиях очищения храма и чудесах Христа, совершенных там (10-17). Когда Спаситель вошел в Иерусалим, весь город «пришел в движение». Он не был известен еще всем жителям Иерусалима и богомольцам. Поэтому многие спрашивали: кто это?
Adam Clarke: Commentary on the Bible - 1831
21:10: All the city was moved - Or, the whole city was in motion. Εσεισθη, was in a tumult - they saw and heard plainly that the multitude had proclaimed Christ king, and Messiah. Who is this? Who is accounted worthy of this honor?
Albert Barnes: Notes on the Bible - 1834
21:10: And when he was come into Jerusalem, all the city was moved - There was great excitement. The sight of such a multitude, the shouts of the people, and the triumphant procession through the city, excited much attention and inquiry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:10: all: Mat 2:3; Rut 1:19; Sa1 16:4; Joh 12:16-19
Who: Sol 3:6; Isa 63:1; Luk 5:21, Luk 7:49, Luk 9:9, Luk 20:2; Joh 2:18; Act 9:5
Geneva 1599
21:10 And when he was come into Jerusalem, (g) all the city was moved, saying, Who is this?
(g) That is, all the men of Jerusalem were moved.
John Gill
21:10 And when he was come into Jerusalem..... The metropolis of the nation, the seat of the ancient kings of Judah, and of his father David, entering into it in this very public manner; as he never did before; riding in the manner the ancient judges and kings of Israel did, attended with a numerous retinue, shouting as they went along, and singing their "Hosannas" to him:
all the city was moved; as Bethlehem was, when Naomi with Ruth returned thither; and of which the same phrase is used, as here, Ruth 1:19.
all the city was moved about them; which the Chaldee paraphrase renders,
"all the inhabitants of the city were gathered in troops about them.''
And so here the sense is, that the inhabitants of the city of Jerusalem were in general alarmed at the uncommon apparatus, and shouting, and ran in great numbers to inquire what was the matter:
saying, who is this? They knew him not; for though he had preached unto them, and wrought miracles among them, yet they had never seen him in any such pomp and state; and could not devise who he should be, that entered their city in such a manner, amidst the shouts and acclamations of so great a multitude: it seemed greatly to affect them, and fill them with concern, astonishment, and fear.
21:1121:11: Եւ ժողովուրդքն ասեն. Սա՛ է մարգարէն Յիսուս՝ որ ՚ի Նազարեթէ՛ Գալիլեացւոց։
11 Իսկ ժողովրդի բազմութիւնն ասում էր. «Սա Յիսուս մարգարէն է, որ Գալիլիայի Նազարէթ քաղաքից է»:
11 Շատեր ըսին. «Ասիկա Յիսուս Մարգարէն է Գալիլիայի Նազարէթէն»։
Եւ ժողովուրդքն ասեն. Սա է մարգարէն Յիսուս որ ի Նազարեթէ Գալիլեացւոց:

21:11: Եւ ժողովուրդքն ասեն. Սա՛ է մարգարէն Յիսուս՝ որ ՚ի Նազարեթէ՛ Գալիլեացւոց։
11 Իսկ ժողովրդի բազմութիւնն ասում էր. «Սա Յիսուս մարգարէն է, որ Գալիլիայի Նազարէթ քաղաքից է»:
11 Շատեր ըսին. «Ասիկա Յիսուս Մարգարէն է Գալիլիայի Նազարէթէն»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1111: Народ же говорил: Сей есть Иисус, Пророк из Назарета Галилейского.
21:11  οἱ δὲ ὄχλοι ἔλεγον, οὖτός ἐστιν ὁ προφήτης ἰησοῦς ὁ ἀπὸ ναζαρὲθ τῆς γαλιλαίας.
21:11. οἱ (The-ones) δὲ (moreover) ὄχλοι (crowds) ἔλεγον (they-were-forthing,"Οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) προφήτης (a-declarer-before) Ἰησοῦς (an-Iesous) ὁ (the-one) ἀπὸ (off) Ναζαρὲθ (of-a-Nazareth) τῆς (of-the-one) Γαλιλαίας. (of-a-Galilaia)
21:11. populi autem dicebant hic est Iesus propheta a Nazareth GalilaeaeAnd the people said: This is Jesus, the prophet from Nazareth of Galilee.
11. And the multitudes said, This is the prophet, Jesus, from Nazareth of Galilee.
21:11. But the people were saying, “This is Jesus, the Prophet from Nazareth of Galilee.”
21:11. And the multitude said, This is Jesus the prophet of Nazareth of Galilee.
And the multitude said, This is Jesus the prophet of Nazareth of Galilee:

11: Народ же говорил: Сей есть Иисус, Пророк из Назарета Галилейского.
21:11  οἱ δὲ ὄχλοι ἔλεγον, οὖτός ἐστιν ὁ προφήτης ἰησοῦς ὁ ἀπὸ ναζαρὲθ τῆς γαλιλαίας.
21:11. populi autem dicebant hic est Iesus propheta a Nazareth Galilaeae
And the people said: This is Jesus, the prophet from Nazareth of Galilee.
21:11. But the people were saying, “This is Jesus, the Prophet from Nazareth of Galilee.”
21:11. And the multitude said, This is Jesus the prophet of Nazareth of Galilee.
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
11 Феофилакт замечает: «бесхитростный и простой народ не завидовал Христу, но вместе с тем не имел о Нем и надлежащего понятия. Впрочем, так как слово «Пророк» здесь стоит с членом (o profhthV), то можно и так понимать, что народ разумел ожидаемого пророка, т. е. того самого, о котором сказал Моисей: «Пророка восставит вам Господь Бог» — не только можно, но и должно. Народ мог иметь ограниченные представления о Мессии. Но что он видел в торжественном входе Христа вступление ожидаемого Мессии, в этом невозможно сомневаться, потому что целью Христа теперь и было именно всенародное объявление Себя Мессией, но не в узком смысле — земного Царя, а в широчайшем и глубочайшем — Раба Иеговы, хотя народу это и не было вполне понятно.
Adam Clarke: Commentary on the Bible - 1831
21:11: This is Jesus The Prophet - Ο προφητης That prophet whom Moses spoke of, Deu 18:18. I will raise them up a prophet - like unto thee, etc. Every expression of the multitude plainly intimated that they fully received our blessed Lord as the promised Messiah. - How strange is it that these same people (if the creatures of the high priest be not only intended) should, about five days after, change their hosannas for, Away with him! crucify him! crucify him! How fickle is the multitude! Even when they get right, there is but little hope that they will continue so long.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: This: Mat 16:13, Mat 16:14; Deu 18:15-19; Luk 7:16; Joh 7:40, Joh 9:17; Act 3:22, Act 3:23, Act 7:37
of Nazareth: Mat 2:23; Joh 1:45, Joh 1:46, Joh 6:14
John Gill
21:11 And the multitude said,.... Or the people, as the Vulgate Latin, and Munster's Hebrew Gospel read; the common people, that went before, and followed after him: these knew Christ better than the inhabitants of Jerusalem, the Scribes and Pharisees, and rulers of the people.
This is Jesus the prophet: that prophet Moses spoke of, in Deut 18:15 and the nation of the Jews in general expected:
of Nazareth of Galilee; who, though he was not born there, yet being educated, and having lived much in that place, is said to be of it; and which was the common opinion of the people.
John Wesley
21:11 This is Jesus from Nazareth - What a stumbling block was this! if he was of Nazareth, he could not be the Messiah. But they who earnestly desired to know the truth would not stumble thereat: for upon inquiry (which such would not fail to make) they would find, he was not of Nazareth, but Bethlehem.
21:1221:12: Եւ եմուտ Յիսուս ՚ի տաճարն, եւ եհան արտա՛քս զամենեսին, որ վաճառէինն եւ գնէին ՚ի տաճարի անդ. եւ զսեղանս հատավաճառացն կործանեաց՝ եւ զաթո՛ռս աղաւնեվաճառացն[383]։ [383] Ոմանք. Անդ ՚ի տաճարին... աղաւնավաճառացն։
12 Եւ Յիսուս մտաւ տաճար ու դուրս հանեց բոլոր նրանց, որ տաճարի մէջ վաճառում ու գնումներ էին անում. նա շուռ տուեց լումայափոխների սեղաններն ու աղաւնեվաճառների աթոռները
12 Յիսուս Աստուծոյ տաճարը մտաւ ու դուրս հանեց ամէն անոնք, որ տաճարին մէջ կը ծախէին ու կը գնէին եւ ստակ փոխողներուն սեղաններն ու աղաւնի ծախողներուն աթոռները կործանեց.
Եւ եմուտ Յիսուս [75]ի տաճարն եւ եհան արտաքս զամենեսին որ վաճառէինն եւ գնէին ի տաճարի անդ. եւ զսեղանս հատավաճառացն կործանեաց եւ զաթոռս աղաւնեվաճառացն:

21:12: Եւ եմուտ Յիսուս ՚ի տաճարն, եւ եհան արտա՛քս զամենեսին, որ վաճառէինն եւ գնէին ՚ի տաճարի անդ. եւ զսեղանս հատավաճառացն կործանեաց՝ եւ զաթո՛ռս աղաւնեվաճառացն[383]։
[383] Ոմանք. Անդ ՚ի տաճարին... աղաւնավաճառացն։
12 Եւ Յիսուս մտաւ տաճար ու դուրս հանեց բոլոր նրանց, որ տաճարի մէջ վաճառում ու գնումներ էին անում. նա շուռ տուեց լումայափոխների սեղաններն ու աղաւնեվաճառների աթոռները
12 Յիսուս Աստուծոյ տաճարը մտաւ ու դուրս հանեց ամէն անոնք, որ տաճարին մէջ կը ծախէին ու կը գնէին եւ ստակ փոխողներուն սեղաններն ու աղաւնի ծախողներուն աթոռները կործանեց.
zohrab-1805▾ eastern-1994▾ western am▾
21:1212: И вошел Иисус в храм Божий и выгнал всех продающих и покупающих в храме, и опрокинул столы меновщиков и скамьи продающих голубей,
21:12  καὶ εἰσῆλθεν ἰησοῦς εἰς τὸ ἱερόν, καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῶ ἱερῶ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς,
21:12. Καὶ (And) εἰσῆλθεν (it-had-came-into,"Ἰησοῦς (an-Iesous,"εἰς (into) τὸ (to-the-one) ἱερόν, (to-sacred,"καὶ (and) ἐξέβαλεν (it-had-casted-out) πάντας ( to-all ) τοὺς (to-the-ones) πωλοῦντας ( to-trafficking-unto ) καὶ (and) ἀγοράζοντας ( to-gathering-to ) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred,"καὶ (and) τὰς (to-the-ones) τραπέζας (to-four-footednesses) τῶν (of-the-ones) κολλυβιστῶν (of-coiners) κατέστρεψεν (it-beturned-down) καὶ (and) τὰς (to-the-ones) καθέδρας (to-seatings-down) τῶν (of-the-ones) πωλούντων ( of-trafficking-unto ) τὰς (to-the-ones) περιστεράς , ( to-lattered-about ,"
21:12. et intravit Iesus in templum Dei et eiciebat omnes vendentes et ementes in templo et mensas nummulariorum et cathedras vendentium columbas evertitAnd Jesus went into the temple of God and cast out all them that sold and bought in the temple and overthrew the tables of the money changers and the chairs of them that sold doves.
12. And Jesus entered into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold the doves;
21:12. And Jesus entered into the temple of God, and he cast out all who were selling and buying in the temple, and he overturned the tables of the money changers and the chairs of the vendors of doves.
21:12. And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,
And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves:

12: И вошел Иисус в храм Божий и выгнал всех продающих и покупающих в храме, и опрокинул столы меновщиков и скамьи продающих голубей,
21:12  καὶ εἰσῆλθεν ἰησοῦς εἰς τὸ ἱερόν, καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῶ ἱερῶ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς,
21:12. et intravit Iesus in templum Dei et eiciebat omnes vendentes et ementes in templo et mensas nummulariorum et cathedras vendentium columbas evertit
And Jesus went into the temple of God and cast out all them that sold and bought in the temple and overthrew the tables of the money changers and the chairs of them that sold doves.
21:12. And Jesus entered into the temple of God, and he cast out all who were selling and buying in the temple, and he overturned the tables of the money changers and the chairs of the vendors of doves.
21:12. And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 (Мк XI:15, 16; Лук, XIX:45). Точно определить здесь порядок рассказа четырех евангелистов очень трудно. Приблизительно это можно сделать так. Сначала разговор Христа с греческими прозелитами и речь Спасителя по этому поводу, о чем сообщает только Иоанн (XII:20-36). Затем было то, о чем рассказывает евангелист Матфей дальше (ст. 14-16). Марк ограничивается здесь только весьма кратким замечанием, что «вошел Иисус в Иерусалим, и в храм» (XI:11). Конец стиха Иоанна XII:36 показывает, что после беседы с греческими прозелитами Иисус Христос «скрылся от них», т. е., вероятнее, от народа. Речь Иоанна в XII:37-50 можно считать собственным рассуждением евангелиста по поводу чудес Христа, рассказанных у Мф XXI:14-16. Мф XXI:17 соответствует Мк XI:11 (конец). Если так, то Спаситель, после чудес, совершенных в храме, удалился в Вифанию, и этим закончились события первого дня еврейской недели, по-нашему недели Ваий. Рассказ Матфея ст. 12, 13, если сопоставить его с рассказом Марка, несомненно, относится к следующему дню, т. е. ко второму дню еврейской недели, или, по-нашему, понедельнику. Это, впрочем, не значит, что Матфей здесь сократил на один день время последовательных событий, как они распределены у Марка и Луки. У синоптиков рассказывается почти об одинаковых событиях, но Матфей рассказывает о них несколько искусственно и не в том хронологическом порядке, в каком они, действительно, совершились. Когда наступил понедельник (второй день), то утром было проклятие смоковницы (Мф ст. 18-19; Мк XI; 12-14), и только после этого совершилось очищение храма. В своем дальнейшем изложении мы будем следовать порядку Матфея. — Об очищении Христом иерусалимского храма здесь говорится во второй раз. О первом очищении рассказано было Иоанном (II:13-22). События, рассказанные евангелистами, так сходны, что подавали повод не только к обвинениям евангелистов в так называемых передержках, но и к глумлениям и издевательствам по поводу того, что они здесь совершенно перемешали одно и то же событие, относя его то к началу служения Христа (Иоанн), то к концу (синоптики). Такие возражения делались, по-видимому, не только в новое время, но и в древности, и вызывали опровержения. Так, обсуждая этот факт, Златоуст утверждает, что были два очищения, и в разное время. Это видно и из обстоятельств времени, и из ответа иудеев Иисусу. У Иоанна говорится, что это случилось в самый праздник Пасхи, а у Матфея — задолго до Пасхи. Там говорят иудеи: каким знамением докажешь Ты нам, что имеешь власть так поступать? а здесь молчат, хотя Христос и укорил их, — молчат потому, что все уже дивились Ему. С мнением, высказанным Златоустом, согласны многие как древние, так и новые экзегеты (за исключением, конечно, отрицательных критиков, и притом лишь некоторых); мнения, что евангелисты здесь рассказывают об одном и том же событии, в настоящее время придерживаются немногие. В самом деле, ни синоптики, ни евангелист Иоанн не могли ошибочно перемешать такого важного события, как очищение храма. Последнее вполне подходит и к началу, и к концу служения Мессии. Первоначальное очищение могло произвести сильное впечатление и на начальников, и на народ; но потом, как это обыкновенно и везде бывает, злоупотребления опять развились и сделались вопиющими. Второе очищение поставлено в едва заметную связь с ненавистью начальников храма, которая повела к осуждению и распятию Христа. Можно даже сказать, что ничто больше не содействовало такому концу, как обстоятельство, что Спаситель Своим поступком сильно затронул различные имущественные интересы, связанные с храмом, потому что известно, что нет труднее и опаснее борьбы с ворами и разбойниками. И будучи священником, Спаситель, конечно, не входил теперь в самый храм. Неизвестно даже, входил ли Он во двор мужчин. Местом событий был, несомненно, двор язычников. На это указывает и само выражение, употребленное здесь всеми синоптиками, to ieron (прибавка — qeou в других местах не встречается — здесь она сделана для особенной выразительности), которое, в отличие от o naoV, или собственно здания храма, обозначало все вообще храмовые постройки, в том числе и двор язычников. Торговля могла происходить только во дворе язычников, что и выражается через pwlountaV kai agorazontaV en tw ierow у Матфея и Марка. Здесь продавались жертвенные животные, ладан, масло, вино и другие принадлежности храмового богослужения. Здесь же стояли «столы меновщиков» — kollubistwn, слово, встречающееся у Ин II:15 и еще только здесь у Матфея и Марка в Новом Завете. Торжники (kollubistai), по Феофилакту и Зигабену, — то же, что меняльщики (trapezetai), а kolluboV — дешевая монета вроде обола или сребренника. Они назывались еще (по Зигабену) katallaktai (менялы). Что касается до скамей (kaqedraV), то некоторые думали, что они поставлены были во дворе язычников для женщин или приносились ими самими, так как будто бы они занимались преимущественно продажей голубей. Но в евангельском тексте на женщин нет никакого намека, а скорее можно предполагать здесь мужчин, потому что причастие «продающих» (twn pwlountwn) у Матфея и Марка мужского рода. Дело просто объясняется тем, что «скамьи» или лавки были нужны для клеток с голубями, а потому и стояли в храме. Интересное аллегорическое толкование дает здесь Иларий. Под голубем он разумеет Духа Святого; а под скамьею — кафедру священника. «Следовательно, Христос опрокидывает кафедры тех, которые торгуют даром Святого Духа». Всех этих торговцев «изгнал» (exebalen) из храма Христос, но «кротко» (tamen mansuetus — Бенгель). Это было чудо. На такой поступок не решились бы и многочисленные воины (magnum miraculum. Multl milites non ausuri fuerant, Бенгель).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold doves, 13 And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves. 14 And the blind and the lame came to him in the temple; and he healed them. 15 And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased, 16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? 17 And he left them, and went out of the city into Bethany; and he lodged there.

When Christ came into Jerusalem, he did not go up to the court or the palace, though he came in as a King, but into the temple; for his kingdom is spiritual, and not of this world; it is in holy things that he rules, in the temple of God that he exercises authority. Now, what did he do there?

I. Thence he drove the buyers and sellers. Abuses must first be purged out, and the plants not of God's planting be plucked up, before that which is right can be established. The great Redeemer appear as a great Reformer, that turns away ungodliness, Rom. xi. 26. Here we are told,

1. What he did (v. 12); He cast out all them that sold and bought; he had done this once before (John ii. 14, 15), but there was occasion to do it again. Note, Buyers and sellers driven out of the temple, will return and nestle there again, if there be not a continual care and oversight to prevent it, and if the blow be not followed, and often repeated.

(1.) The abuse was, buying and selling, and changing money, in the temple. Note, Lawful things, ill timed and ill placed, may become sinful things. That which was decent enough in another place, and not only lawful, but laudable, on another day, defiles the sanctuary, and profanes the sabbath. This buying and selling, and changing money, though secular employments, yet had the pretence of being in ordine ad spiritualia--for spiritual purposes. They sold beasts for sacrifice, for the convenience of those that could more easily bring their money with them than their beast; and they changed money for those that wanted the half shekel, which was their yearly poll, or redemption-money; or, upon the bills of return; so that this might pass for the outward business of the house of God; and yet Christ will not allow of it. Note, Great corruptions and abuses come into the church by the practices of those whose gain is godliness, that is, who make worldly gain the end of their godliness, and counterfeit godliness their way to worldly gain (1 Tim. vi. 5); from such withdraw thyself.

(2.) The purging out of this abuse. Christ cast them out that sold. He did it before with a scourge of small cords (John ii. 15); now he did it with a look, with a frown, with a word of command. Some reckon this none of the least of Christ's miracles, that he should himself thus clear the temple, and not be opposed in it by them who by this craft got their living, and were backed in it by the priests and elders. It is an instance of his power over the spirits of men, and the hold he has of them by their own consciences. This was the only act of regal authority and coercive power that Christ did in the days of his flesh; he began with it, John ii. and here ended with it. Tradition says, that his face shone, and beams of light darted from his blessed eyes, which astonished these market-people, and compelled them to yield to his command; if so, the scripture was fulfilled, Prov. xx. 8, A King that sitteth in the throne of judgment scattereth away all evil with his eyes. He overthrew the tables of the money-changers; he did not take the money to himself, but scattered it, threw it to the ground, the fittest place for it. The Jews, in Esther's time, on the spoil laid not their hand, Esther ix. 10.

2. What he said, to justify himself, and to convict them (v. 13); It is written. Note, In the reformation of the church, the eye must be upon the scripture, and that must be adhered to as the rule, the pattern in the mount; and we must go no further than we can justify ourselves with, It is written. Reformation is then right, when corrupted ordinances are reduced to their primitive institution.

(1.) He shows, from a scripture prophecy, what the temple should be, and was designed to be; My house shall be called the house of prayer; which is quoted from Isa. lvi. 7. Note, All the ceremonial institutions were intended to be subservient to moral duties; the house of sacrifices was to be a house of prayer, for that was the substance and soul of all those services; the temple was in a special manner sanctified to be a house of prayer, for it was not only the place of that worship, but the medium of it, so that the prayers made in or toward that house had a particular promise of acceptance (2 Chron. vi. 21), as it was a type of Christ; therefore Daniel looked that way in prayer; and in this sense no house or place is now, or can be, a house of prayer, for Christ is our Temple; yet in some sense the appointed places of our religious assemblies may be so called, as places where prayer is wont to be made, Acts xvi. 13.

(2.) He shows, from a scripture reproof, how they had abused the temple, and perverted the intention of it; Ye have made it a den of thieves. This is quoted from Jer. vii. 11, Is this house become a den of robbers in your eyes? When dissembled piety is made the cloak and cover of iniquity, it may be said that the house of prayer is become a den of thieves, in which they lurk, and shelter themselves. Markets are too often dens of thieves, so many are the corrupt and cheating practices in buying and selling; but markets in the temple are certainly so, for they rob God of his honour, the worst of thieves, Mal. iii. 8. The priests lived, and lived plentifully, upon the altar; but, not content with that, they found other ways and means to squeeze money out of the people; and therefore Christ here calls them thieves, for they exacted that which did not belong to them.

II. There, in the temple, he healed the blind and the lame, v. 14. When he had driven the buyers and sellers out of the temple, he invited the blind and lame into it; for he fills the hungry with good things, but the rich he sends empty away. Christ, in the temple, by his word there preached, and in answer to the prayers there made, heals those that are spiritually blind and lame. It is good coming to the temple, when Christ is there, who, as he shows himself jealous for the honour of his temple, in expelling those who profane it, so he shows himself gracious to those who humbly seek him. The blind and the lame were debarred David's palace (2 Sam. v. 8), but were admitted into God's house; for the state and honour of his temple lie not in those things wherein the magnificence of princes' palaces is supposed to consist; from them blind and lame must keep their distance, but from God's temple only the wicked and profane. The temple was profane and abused when it was made a market-place, but it was graced and honoured when it was made an hospital; to be doing good in God's, is more honourable, and better becomes it, than to be getting money there. Christ's healing was a real answer to that question, Who is this? His works testified of him more than the hosannas; and his healing in the temple was the fulfilling of the promise, that the glory of the latter house should be greater than the glory of the former.

There also he silenced the offence which the chief priests and scribes took at the acclamations with which he was attended, v. 15, 16. They that should have been most forward to give him honour, were his worst enemies.

1. They were inwardly vexed at the wonderful things that he did; they could not deny them to be true miracles, and therefore were cut to the heart with indignation at them, as Acts iv. 16; v. 33. The works that Christ did, recommended themselves to every man's conscience. If they had any sense, they could not but own the miracle of them; and if any good nature, could not but be in love with the mercy of them: yet, because they were resolved to oppose him, for these they envied him, and bore him a grudge.

2. They openly quarrelled at the children's hosannas; they thought that hereby an honour was given him, which did not belong to him, and that it looked like ostentation. Proud men cannot bear that honour should be done to any but to themselves, and are uneasy at nothing more than at the just praises of deserving men. Thus Saul envied David the women's songs; and "Who can stand before envy?" When Christ is most honoured, his enemies are most displeased.

Just now we had Christ preferring the blind and the lame before the buyers and sellers; now here we have him (v. 16), taking part with the children against priests and scribes.

Observe, (1.) The children were in the temple, perhaps playing there; no wonder, when the rulers make it a market-place, that the children make it a place of pastime; but we are willing to hope that many of them were worshipping there. Note, It is good to bring children betimes to the house of prayer, for of such is the kingdom of heaven. Let children be taught to keep up the form of godliness, it will help to lead them to the power of it. Christ has a tenderness for the lambs of his flock.

(2.) They were there crying Hosanna to the Son of David. This they learned from those that were grown up. Little children say and do as they hear others say, and see others do; so easily do they imitate; and therefore great care must be taken to set them good examples, and no bad ones. Maxima debetur puero reverentia--Our intercourse with the young should be conducted with the most scrupulous care. Children will learn of those that are with them, either to curse and swear, or to pray and praise. The Jews did betimes teach their children to carry branches at the feast of tabernacles, and to cry Hosanna; but God taught them here to apply it to Christ. Note, Hosanna to the Son of David well becomes the mouths of little children, who should learn young the language of Canaan.

(3.) Our Lord Jesus not only allowed it, but was very well pleased with it, and quoted a scripture which was fulfilled in it (Ps. viii. 2), or, at least, may be accommodated to it; Out of the mouth of babes and sucklings thou hast perfected praise; which, some think, refers to the children's joining in the acclamations of the people, and the women's songs with which David was honoured when he returned from the slaughter of the Philistine, and therefore is very fitly applied here to the hosannas with which the Son of David was saluted, now that he was entering upon his conflict with Satan, that Goliath. Note, [1.] Christ is so far from being ashamed of the services of little children, that he takes particular notice of them (and children love to be taken notice of), and is well pleased with them. If God may be honoured by babes and sucklings, who are made to hope at the best, much more by children who are grown up to maturity and some capacity. [2.] Praise is perfected out of the mouth of such; it has a peculiar tendency to the honour and glory of God for little children to join in his praises; the praise would be accounted defective and imperfect, if they had not their share in it; which is an encouragement for children to be good betimes, and to parents to teach them to be so; the labour neither of the one nor of the other shall be in vain. In the psalm it is, Thou hast ordained strength. Note, God perfecteth praise, by ordaining strength out of the mouths of babes and sucklings. When great things are brought about by weak and unlikely instruments, God is thereby much honoured, for his strength is perfected in weakness, and the infirmities of the babes and sucklings serve for a foil to the divine power. That which follows in the psalm, That thou mightest still the enemy and the avenger, was very applicable to the priests and scribes; but Christ did not apply it to them, but left it to them to apply it.

Lastly, Christ, having thus silenced them, forsook them, v. 17. He left them, in prudence, lest they should now have seized him before his hour was come; in justice, because they had forfeited the favour of his presence. By repining at Christ's praises we drive him from us. He left them as incorrigible, and he went out of the city to Bethany, which was a more quiet retired place; not so much that he might sleep undisturbed as that he might pray undisturbed. Bethany was but two little miles from Jerusalem; thither he went on foot, to show that, when he rode, it was only to fulfil the scripture. He was not lifted up with the hosannas of the people; but, as having forgot them, soon returned to his mean and toilsome way of travelling.
Adam Clarke: Commentary on the Bible - 1831
21:12: Jesus went into the temple of God, etc. - "Avarice," says one, "covered with the veil of religion, is one of those things on which Christ looks with the greatest indignation in his Church. Merchandize of holy things, simoniacal presentations, fraudulent exchanges, a mercenary spirit in sacred functions; ecclesiastical employments obtained by flattery, service, or attendance, or by any thing which is instead of money; collations, nominations, and elections made through any other motive than the glory of God; these are all fatal and damnable profanations, of which those in the temple were only a shadow." Quesnel.
Money-changers - Persons who furnished the Jews and proselytes who came from other countries, with the current coin of Judea, in exchange for their own.
Albert Barnes: Notes on the Bible - 1834
21:12: This paragraph contains the account of the barren fig-tree, and of the cleansing of the temple. See also Mar 11:12-19; Luk 19:45-48.

21:12
And Jesus went into the temple of God ... - From Mar 11:11-15, it is probable that this cleansing of the temple did not take place on the day that he entered Jerusalem in triumph, but on the day following.
He came and looked round upon all things, Mark says, and went out to Bethany with the twelve. On the day following, returning from Bethany, he saw the fig-tree. Entering into the temple, he purified it "on that day;" or perhaps he "finished" the work of purifying it on that day, which he commenced the day before. Matthew has mentioned the purifying of the temple, which was performed, probably, on two successive days, or has stated the "fact," without being particular as to the order of events. Mark has stated the order more particularly, and has "divided" what Matthew mentions together.
The "temple of God," that is, the temple dedicated and devoted to the service of God, was built on Mount Moriah. The first temple was built by Solomon, about 1005 years before Christ, 1 Kings 6, He took seven years to build it, according to Kg1 6:38. David, his father, had contemplated the design of building it, and had prepared many materials for it, but was pRev_ented because he had been a man of war, Ch1 22:1-9; Kg1 5:5. This temple, erected with great magnificence, remained until it was destroyed by the Babylonians under Nebuchadnezzar, 584 years before Christ, Ch2 36:6-7, Ch2 36:19.
After the Babylonian captivity the temple was rebuilt by Zerubbabel, but with vastly inferior and diminished splendor. The aged people wept when they compared it with the glory of the former temple, Ezr 3:8, Ezr 3:12. This was called the "second" temple. This temple was often defiled in the wars before the time of Christ. It had become much decayed and impaired Herod the Great, being exceedingly unpopular among the Jews on account of his cruelties (see the notes at mat 2), was desirous of doing something to obtain the favor of the people, and accordingly, about 16 years before Christ, and in the 18th year of his reign, he commenced the work of repairing it. This he did, not by taking it down entirely at once, but by removing one part after another, until it had become, in fact, a new temple, greatly surpassing the former in magnificence. It was still called by the Jews the "second" temple; and by Christ's coming to this temple thus repaired, was fulfilled the prophecy in Hag 2:9. On this building Herod employed 18, 000 men, and completed it so as to be suitable for use in 9 years, or about 8 years before Christ. But additions continued to be made to it, and it continued increasing in splendor and magnificence until 64 a. d. John says Joh 2:20, "forty and six years was this temple in building." Christ was then 30 years of age, which, added to the 16 years occupied in repairing it before his birth, makes 46 years.
The word "temple" was given not merely to the sacred edifice or house itself, but to all the numerous chambers, courts, and rooms connected with it on the top of Mount Moriah. The temple itself was a small edifice, and was surrounded by courts and chambers half a mile in circumference. Into the sacred edifice itself our Saviour never went. The high priest only went into the holy of holies, and that but once a year, and none but priests were permitted to enter the holy place. Our Saviour was neither. He was of the tribe of "Judah," and he consequently was allowed to enter no further than the other Israelites into the temple. The works that he is said to have performed in the temple, therefore, are to be understood as having been performed in the courts surrounding the sacred edifice. These courts will now be described. The temple was erected on Mount Moriah. The space on the summit of the mount was not, however, large enough for the buildings necessary to be erected. It was therefore enlarged by building high walls from the valley below and filling up the space within. One of these walls was 600 feet in height. The ascent to the temple was by high flights of steps. The entrance to the temple, or to the courts on the top of the mount, was by nine gates, all of them extremely splendid. On every side they were thickly coated with gold and silver. But there was one gate of special magnificence: this was called the Beautiful Gate, Act 3:2. It was on the east side, and was made of Corinthian brass, one of the most precious metals in ancient times. See the Introduction to 1 Corinthians, section 1. This gate was 50 cubits, or 75 feet, in height.
The whole temple, with all its courts, was surrounded by a wall about 25 feet in height. This was built on the wall raised from the base to the top of the mountain, so that from the top of it to the bottom, in a perpendicular descent, was in some places not far from 600 feet. This was particularly the case on the southeast corner; and it was here, probably, that Satan wished our Saviour to cast himself down. See the notes at Mat 4:6.
On the inside of this wall, between the gates, were piazzas or covered porches. On the eastern, northern, and western sides there were two rows of these porches; on the south, three. These porches were covered walks, about 20 feet in width, paved with marble of different colors, with a flat roof of costly cedar, which was supported by pillars of solid marble, so large that three men could scarcely stretch their arms so as to meet around them. These walks or porches afforded a grateful shade and protection to the people in hot or stormy weather. The one on the east side was distinguished for its beauty, and was called Solomon's porch, Joh 10:23; Act 3:11. It stood over the vast terrace or wall which he had raised from the valley beneath, and which was the only thing of his work that remained in the second temple.
When a person entered any of the gates into this space within the wall he saw the temple rising before him with great magnificence; but the space was not clear all the way up to it. Going forward, he came to another wall, enclosing considerable ground, considered more holy than the rest of the hill. The space between this first and second wall was called "the court of the Gentiles." It was so called because Gentiles might come into it, but they could proceed no further. On the second wall and on the gates were inscriptions in Hebrew, Greek, and Latin, forbidding any Gentile or unclean person from proceeding further on pain of death. This "court" was not of equal dimensions all the way round the temple. On the east, north, and west it was quite narrow. On the south it was wide, occupying nearly half of the whole surface of the hill. In this court the Gentiles might come. Here was the place where much secular business was transacted. This was the place occupied by the buyers and sellers, and by the money-changers, and which Jesus purified by casting them out.
The enclosure within the second wall was nearly twice as long from east to west as from north to south. This enclosure was also divided. The eastern part of it was called "the court of the women;" so called because women might advance thus far, but no farther. This court was square. It was entered by three gates; one on the north, one on the east directly opposite to the Beautiful gate, and one on the south. In passing from the court of the Gentiles to that of the women, it was necessary to ascend about 9 feet by steps. This court of the women was enclosed with a double wall, with a space between the walls about 15 feet in width, paved with marble. The inner of these two walls was much higher than the one outside. The court of the women was paved with marble. In the corners of that court were different structures for the various uses of the temple. It was in this court that the Jews commonly worshipped. Here, probably, Peter and John, with others, went up to pray, Act 3:1. Here, too, the Pharisee and publican prayed - the Pharisee near the gate that led forward to the temple; the publican standing far off, on the other side of the court, Luk 18:9-14. Paul also was seized here, and charged with defiling the temple by bringing the Gentiles into that holy place, Act 21:26-30.
A high wall on the west side of the court of the women divided it from the court of the Israelites, so called because all the males of the Jews might advance there. To this court there was an ascent of fifteen steps. These steps were in the form of a half circle. The great gate to which these steps led was called the gate "Nicanor." Besides this, there were three gates on each side, leading from the court of the women to the court of the Israelites.
Within the court of the "Israelites" was the court of the "priests," separated by a wall about 1 1/2 foot in height. Within that court was the altar of burnt-offering and the laver standing in front of it. Here the priests performed the daily service of the temple. In this place, also, were accommodations for the "priests" when not engaged in conducting the service of the temple, and for the Levites who conducted the music of the sanctuary.
The temple, properly so called, stood within this court. It surpassed in splendor all the other buildings of the holy city; perhaps in magnificence it was unequalled in the world. It fronted the east, looking down through the gates Nicanor and the Beautiful Gate, and onward to the Mount of Olives. From the Mount of Olives on the east there was a beautiful and commanding view of the whole sacred edifice. It was there that our Saviour sat when the disciples directed his attention to the goodly stones with which the temple was built, Mar 13:1. The entrance into the temple itself was from the court "of the priests," by an ascent of twelve steps. The "porch" in front of the temple was 150 feet high and as many broad. The open space in this perch through which the temple was entered was 115 feet high and 37 broad, without doors of any sort, The appearance of this, built, as it was, with white marble, and decorated with plates of silver, from the Mount of Olives was exceedingly dazzling and splendid. Josephus says that in the rising of the sun it reflected so strong and dazzling an effulgence that the eye of the spectator was obliged to turn away. To strangers at a distance, it appeared like a mountain covered with snow, for where it was not decorated with plates of gold it was extremely white and glistening.
The temple itself was divided into two parts. The first, called the "sanctuary" or holy place; was 60 feet in length 60 feet in height, and 30 feet in width. In this was the golden candlestick, the table of showbread, and the altar of incense. The "holy of holies" or the "most holy place," was 30 feet each way. In the first temple this contained the ark of the covenant, the tables of the law, and over the ark was the mercy-seat and the cherubim. Into this place no person entered but the high priest, and he but once in the year. These two apartments were separated only by a vail, very costly and curiously performed. It was this vail which was rent from the top to the bottom when the Saviour died, Mat 27:51. Around the walls of the "temple," properly so called, was a structure three stories high, containing chambers for the use of the officers of the temple. The temple was wholly leveled to the ground by the Romans under Titus and Vespasian, and was effectually destroyed, according to the predictions of the Saviour. See the notes at Mat 24:2. The site of it was made like a plowed field. Julian the apostate attempted to rebuild it, but the workmen, according to his own historian, Ammianus Marcellinus, were pRev_ented by balls of fire breaking out from the ground. See Warburton's "Divine Legation of Moses." Its site is now occupied by the Mosque of Omar, one of the most splendid specimens of Saracenic architecture in the world.
And cast out all them that sold and bought in the temple - The place where this was done was not the temple itself, but the outer court "or the court of the Gentiles." This was esteemed the least sacred part of the temple; and the Jews, it seems, did not consider it profanation to appropriate this to any business in any way connected with the temple service. The things which they bought and sold were at first those pertaining. to the sacrifices. It is not improbable, however, that the traffic afterward extended to all kinds of merchandise. It gave rise to much confusion, noise, contention, and fraud, and was exceedingly improper in the temple of the Lord.
The tables of the money-changers - Judea was subject to the Romans. The money in current use was Roman coin; yet the Jewish law required that every man should pay a tribute to the service of the sanctuary of "half a shekel," Exo 30:11-16. This was a Jewish coin, and the tribute was required to be paid in that coin. It became, therefore, a matter of convenience to have a place where the Roman coin might be exchanged for the Jewish half shekel. This was the "professed" business of these men. Of course, they would demand a small sum for the exchange; and, among so many thousands as came up to the great feasts, it would be a very profitable employment, and one easily giving rise to much fraud and oppression.
The seats of them that sold doves - Doves were required to be offered in sacrifice - Lev 14:22; Luk 2:24 - yet it was difficult to bring them from the distant parts of Judea. It was found much easier to purchase them in Jerusalem. Hence, it became a business to keep them to sell to those who were required to offer them.
Mark adds Mar 11:16 that he "would not suffer that any man should carry any vessel through the temple." That is, probably, any of the vessels or implements connected with the traffic in oil, incense, wine, etc., that were kept for sale in the temple.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: went: Mal 3:1, Mal 3:2; Mar 11:11
and cast: Mar 11:15; Luk 19:45, Luk 19:46; Joh 2:14-17
moneychangers: Deu 14:24-26
doves: Lev 1:14, Lev 5:7, Lev 5:11, Lev 12:6, Lev 12:8, Lev 14:22, Lev 14:30, Lev 15:14, Lev 15:29; Luk 2:24
John Gill
21:12 And Jesus went into the temple of God,.... At Jerusalem, which was built by his order, and dedicated to his worship, and where the Shechaniah, or the divine presence was. Christ went not to the tower of David, the strong hold of Zion, the palace of his father David; for he entered not as a temporal king; but he went to the house of his heavenly Father, as the lord and proprietor of it, to preach in it, and purge it; whereby the glory of the latter house became greater than that of the former; and so several prophecies had their accomplishment, particularly Hag 2:7 though this was not the first time by many, of Christ's being in the temple; yet this his entrance was the most public and magnificent of any: after, he had alighted from the colt, and sent back that and the ass to their proper owners, as is very probable, he went by the eastern gate, called the king's gate, 1Chron 9:18 into the temple;
and cast out all them that sold and bought in the temple: not in the holy of holies, nor in the holy place, nor in the court of the priests, nor in the court of the Israelites, but in the court of the Gentiles, and in the mountain of the house, in which were shops, where various things were sold, relating to sacrifices. What these persons bought and sold, whom Christ cast out, is not said, but may be collected from Jn 2:14 where besides "doves", of which hereafter, mention is made, of "sheep" and "oxen"; which were brought to be sold, on account of the passover, for it was then near their time of passover as now; for besides the lambs and kids, which were here also sold and bought for the passover supper, sheep and oxen were here also killed and sold for the Chagiga, or feast (p), which was the day following: here likewise the drink offerings were bought and sold, of which take the following account.
"There were fifteen presidents "in the sanctuary": Jochanan ben Phinehas was over the tickets, and Ahijah over the drink offerings, &c.--He that inquired for drink offerings, went to Jochanan, who was appointed over the tickets: he gave him the money, and took a ticket; he then went to Ahijah, that was appointed over the drink offerings, and gave him the ticket, and received from him the drink offerings; and in the evening they came together, and Ahijah produced the tickets, and took for them the money (q).''
This was one way of buying and selling in the temple;
and overthrew the tables of the money changers; of which sort were they, who sat in the temple at certain times, to receive the half shekel, and change the money of such, who wanted one, by which they gained something, to themselves. It was a custom in our Lord's time, for every Israelite, once a year, to pay half a shekel towards the temple charge and service, which was founded upon the orders given by God to Moses in the wilderness; that upon his numbering the people, to take of everyone that was twenty years of age and upwards, rich or poor, half a shekel, Ex 30:13 though this does not seem to be designed as a perpetual rule. However, it now obtained, and was annually paid:
"On the first day of Adar (which answers to our February) they proclaimed concerning the shekels (r).''
That is, they gave public notice, in all the cities in Israel, that the time of paying the half shekel was near at hand, that they might get their money ready, for everyone was obliged to pay it: the Jews (s) say,
"it is an affirmative command of the law, that every man in Israel should pay the half shekel every year; even though a poor man that is maintained by alms, he is obliged to it, and must beg it of others, or sell his coat upon his back and pay it, as it is said, Ex 30:15. The rich shall not give more, &c.--All are bound to give it, priests, Levites, and Israelites, and strangers, and servants, that are made free; but not women, nor servants, nor children.''
Notice being thus given (t),
"on the fifteenth day (of the same month), "tables" were placed in the province, or city (which Bartenora (u) interprets of Jerusalem; but Maimonides (w) says, the word used is the name of all the cities in the land of Israel, excepting Jerusalem), and on the twenty fifth they sit, "in the sanctuary".''
The same is related by Maimonides (x), after this manner:
"On the first of Adar they proclaim concerning the shekels, that every man may prepare his half shekel, and be ready to give it on the fifteenth; "the exchangers" sit in every province or city, and mildly ask it; everyone that gives them it, they take it of them; and he that does not give, they do not compel him to give: on the twenty fifth, they sit in the sanctuary to collect it; and henceforward they urge him that does not give, until he gives; and everyone that does not give, they oblige him to give pledge, and they, take his pledge, whether he will or not, and even his coat.''
This gives us a plain account of these money changers; of their tables, and of their sitting at them in the temple, and on what account. Now these exchangers had a profit in every shekel they changed (y).
"When a man went to an exchanger, and changed a shekel for two half shekels, he gave him an addition to the shekel; and the addition is called "Kolbon"; wherefore, when two men gave a shekel for them both, they were both obliged to pay the "Kolbon".''
Would you know what this "Kolbon", whence these exchangers are called, "Collybistae", in this text, or the gain which these men had, take this question and answer in their own words (z).
"How much is the "Kolbon?" A silver "meah", according to. R. Meir; but the wise men say, half an one.''
Or as it is elsewhere expressed (a),
"what is the value of the "Kolbon?" At that time they gave two pence for the half shekel, the "Kolbon" was half a "meah", which is the twelfth part of a penny; and since, "Kolbon" less than that is not given.''
Now a "meah" was the half of a sixth part of the half shekel, and the twenty fourth part of a shekel, and weighed sixteen barley corns: half a "meah" was the forty eighth part of a shekel, and weighed eight barley (b) corns; a "meah" was, of our money, the value of somewhat more than a penny, and half an one more than a halfpenny. This was their gain, which in so large a number that paid, must amount to a great deal of money. There seems to be nothing lie against these men being the very persons, whose tables Christ overturned, unless it should be objected, that this was not the time of their sitting; for it was now within a few days of the passover, which was in the month Nisan; whereas it was in the month Adar, that the half shekel was paid: but it should be observed, according to the above account, that they did not begin to sit in the temple to receive this money, until the twenty fifth of Adar; and it was now but the tenth of Nisan, when Christ entered the temple and found them there: so that there was but fifteen days: between the one and the other; and considering the large numbers that were obliged to pay, and the backwardness and poverty of many, they may reasonably be thought to be still sitting on that account: and what Maimonides before relates deserves notice, and will strengthen this supposition; that on the twenty fifth: of Adar, they sat in the temple to collect this money; and that henceforward they urged and compelled persons to pay it. Moreover, these men had other business, in a way of exchange, than this to do; and especially at such a time as the passover, when persons came from different parts to attend it; and who, might want to have their foreign money changed for current coin; or bills of return, to be changed for money: add to all this the following account, which will show the large and perpetual business of these men (c).
"In the sanctuary there were before them, "continually", or "daily", thirteen chests (and there were as many tables (d)); every chest was in the form of a trumpet: the first was for the shekels of the present year, the second for the shekels of the year past; the third for everyone that had a "Korban", or vow upon him to offer two turtledoves, or two young pigeons; the one a burnt offering, the other a sin offering: their price was, cast into this chest: the fourth for everyone that had the burnt offering of a fowl only on him, the price of that was cast into this chest. The fifth was for him, who freely gave money to buy wood, to be laid in order on the altar; the sixth, for him that freely gave money for the incense; the seventh, for him that freely gave gold for the mercy seat; the eighth, for the remainder of the sin offering; as when he separated the money for his sin offering, and took the sin offering, and there remained of the money, the rest he cast into this chest; the ninth, for the remainder of the trespass offering; the tenth, for the remainder of the doves for men and women in fluxes, and women after childbirth; the eleventh, for the remainder of the offerings of the Nazarite; the twelfth, for the remainder of the trespass offering of the leper: the thirteenth, for him that freely gave money for the burnt offering of a beast.''
And the seats of them that sold doves, which were the offerings of the poor sort after child bearing, and on account of running issues: which cases were very frequent, and sometimes raised the price of doves very high, of which what follows is an instance (e).
"It happened at a certain time, that doves were sold in Jerusalem for a golden penny each; said Rabban ben Simeon Gamaliel, by this habitation (or temple which he swore by) I will not lodge (or lie down) this night, until they are sold for a silver penny each: he went into the council house and taught, that if a woman had five certain births, or five certain issues, she should bring one offering, and eat of the sacrifices, nor should there remain any debt upon her; and doves were sold that day for two fourths.''
That is, for a silver penny; now a golden penny was the value of twenty five silver pence (f); so that the price, by this means, was sunk very much: but not only doves were sold in the markets in Jerusalem, but in the temple itself (g).
"There was a president over the doves, which was he with whom they agreed, who sold doves for the offerings, so and so by the shekel; and everyone that was obliged to bring a pair of turtle doves, or two young pigeons, brought the price of them, "to the sanctuary"; and the president gave the doves to the masters of the offerings, and made up the account with the treasurers.''
Now at a feast time as this was, there was a greater demand for doves than usual; for women who had lain in, and such as had fluxes, whether men or women, who lived in distant parts, reserved their offerings till they came up to the feast (h); and which in consequence must occasion a greater call for these creatures, and furnishes out a reason, why there should be so many sitting at this time in the temple to sell doves. Some have thought, that those persons are here meant, which are often mentioned by the Jewish doctors (i), as an infamous sort of men, who are not admitted as witnesses in any case; and are reckoned among thieves, robbers, usurers, and players at dice; who , "teach doves to fly", either to decoy other doves from their dove houses, or to out fly others for money, or to fight one against another; and these sat in the temple to sell this sort of doves, which was still more heinous; but the other sense is more agreeable.
(p) Vid. R. Sol. Jarchi, in Deut. xvi. 2. (q) Misn. Shekalim, c. 5. sect. 4. Maimon. Cele Hamikdash, c. 7. sect, 10, 11, 12. (r) Misn. Shekalim, c. 1. sect. 1. (s) Maimon. Hilch. Shekalim, c. 1. sect. 1. 7. (t) Misn. Shekalim, c. 1. sect. 3. (u) In ib. (w) In ib. (x) Hilch. Shekalim, c, 1. sect. 9. (y) Ib c. 3. sect. 1. (z) Misn. Shekalim, c. 1. sect. 7. (a) Maimon. Hilch. Shekalim, c. 3. sect. 7. (b) Maimon. & Bartenora in Misn. Shekalim, c. 1, sect. 7. & Cholin, c. 1. sect. 7. (c) Maimon. Hilch. Shckalim, c. 2. sect. 2. (d) Misn. Shekalim, c. 6. sect 1. (e) Misn. Cerithot, c. 1. sect. 7. (f) Maimon. & Bartenora in ib. (g) Maimon. Hilch. Cele Hamikdash, c. 7. sect. 9. (h) Gloss. in T. Bab. Sanhedrin, fol. 11. 1. (i) T. Bab. Erubin, fol. 82. 1. T. Sanhedrin, fol. 25. 2. & Gloss. in ib. Misn. Sanhedrin. c. 3. sect. 3. Maimon Bartenora, & Ez. Chayim in lb. & Edayot, c. 2. 7. & Bartenora in ib. Maimon. Hilch. Gazela veabada, c. 6. sect. 7. Toen unitan, c. 2. sect. 2. & Eduth, c. 10. sect. 4.
John Wesley
21:12 He cast out all that sold and bought - Doves and oxen for sacrifice. He had cast them out three years before, Jn 2:14; bidding them not make that house a house of merchandise. Upon the repetition of the offence, he used sharper words. In the temple - That is, in the outer court of it, where the Gentiles used to worship. The money changers - The exchangers of foreign money into current coin, which those who came from distant parts might want to offer for the service of the temple. Mk 11:11, Mk 11:15; Lk 19:45.
21:1321:13: Եւ ասէ ցնոսա. Գրեա՛լ է. Տուն իմ տո՛ւն աղօթից կոչեսցի. եւ դուք արարէք զդա՝ ա՛յրս աւազակաց։
13 Եւ նրանց ասաց. «Գրուած է՝ իմ տունը աղօթքի տուն պիտի կոչուի, իսկ դուք աւազակների որջ էք արել այդ»:
13 Եւ ըսաւ անոնց. «Գրուած է թէ ‘Իմ տունս աղօթքի տուն պիտի կոչուի’. բայց դուք ատիկա աւազակներու այր ըրիք»։
եւ ասէ ցնոսա. Գրեալ է. Տուն իմ տուն աղօթից կոչեսցի, եւ դուք արարէք զդա այրս աւազակաց:

21:13: Եւ ասէ ցնոսա. Գրեա՛լ է. Տուն իմ տո՛ւն աղօթից կոչեսցի. եւ դուք արարէք զդա՝ ա՛յրս աւազակաց։
13 Եւ նրանց ասաց. «Գրուած է՝ իմ տունը աղօթքի տուն պիտի կոչուի, իսկ դուք աւազակների որջ էք արել այդ»:
13 Եւ ըսաւ անոնց. «Գրուած է թէ ‘Իմ տունս աղօթքի տուն պիտի կոչուի’. բայց դուք ատիկա աւազակներու այր ըրիք»։
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21:1313: и говорил им: написано, --дом Мой домом молитвы наречется; а вы сделали его вертепом разбойников.
21:13  καὶ λέγει αὐτοῖς, γέγραπται, ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν.
21:13. καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them,"Γέγραπται (It-had-come-to-be-scribed," Ὁ ( The-one ) οἶκός ( a-house ) μου ( of-me ) οἶκος ( a-house ) προσευχῆς ( of-a-goodly-holding-toward ) κληθήσεται , ( it-shall-be-called-unto ) ὑμεῖς (ye) δὲ (moreover) αὐτὸν (to-it) ποιεῖτε (ye-do-unto) σπήλαιον ( to-a-cavelet ) ληστῶν . ( of-robbers )
21:13. et dicit eis scriptum est domus mea domus orationis vocabitur vos autem fecistis eam speluncam latronumAnd he saith to them: It is written, My house shall be called the house of prayer; but you have made it a den of thieves.
13. and he saith unto them, It is written, My house shall be called a house of prayer: but ye make it a den of robbers.
21:13. And he said to them: “It is written: ‘My house shall be called a house of prayer. But you have made it into a den of robbers.’ ”
21:13. And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.
And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves:

13: и говорил им: написано, --дом Мой домом молитвы наречется; а вы сделали его вертепом разбойников.
21:13  καὶ λέγει αὐτοῖς, γέγραπται, ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν.
21:13. et dicit eis scriptum est domus mea domus orationis vocabitur vos autem fecistis eam speluncam latronum
And he saith to them: It is written, My house shall be called the house of prayer; but you have made it a den of thieves.
21:13. And he said to them: “It is written: ‘My house shall be called a house of prayer. But you have made it into a den of robbers.’ ”
21:13. And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 (Мк XI:17; Лк XIX:46). Выражения в приведенной цитате, взятой из Ис LVI:7 и Иер VII:11, у всех синоптиков разные. Из Ис LVI:7 заимствована здесь только последняя часть стиха, которая в еврейском представляет весьма незначительную разницу от LXX, и притом только по расстановке слов. Евр (букв.): «ибо дом Мой, дом молитвы будет назван для всех народов»; LXX: «ибо Мой дом будет домом молитвы назван для всех народов». Цитаты из Исаии у Матфея и Марка буквально сходны с LXX, но у Луки сильное различие как от LXX, так и еврейского. У Матфея цитата из Исаии не полна: он пропускает слова «для всех народов», как и Лука, а Марк эти слова добавляет. Пропуск у Матфея и Луки очень интересен в том отношении, что они выпустили эти слова, может быть, не случайно, а потому, что им казалось неверною фактически мысль, что храм был домом молитвы «для всех народов» или, что почти одно и то же, «для язычников». Марк же здесь будто бы переступил границы и «завел цитацию слишком далеко». — Что касается второй части цитаты, то из Иер VII:11 взяты только два слова: «вертепом разбойников», по-еврейски гаш ярат нарицим, по греч. LXX так же, как у всех синоптиков, sphlaion lhstwn. Каким образом и в каком смысле храм мог быть назван «вертепом разбойников»? Если в храме происходила только обманная торговля, то удобнее было бы назвать его пещерой воров (kleptai), а не разбойников. Для объяснения выражения «вертеп разбойников» следует сказать, что сильная речь Христа определялась здесь сильною речью пророка, а последний поставляет свое выражение в очевидную связь с пролитием невинной крови (Иер VII:6), кражами, убийствами и прелюбодейством (ст. 9). Но если Спаситель приложил это пророчество к тогдашнему состоянию храма, то нужно думать, что не только пророчество, но и самая действительность давала для этого основания. Первосвященники были люди продажные и безнравственные. Они сами занимались торговлей. «Рынок при храме и базары сыновей Анны были одно и то же». «Негодующий народ, за три года до разрушения Иерусалима, уничтожил базары сыновей Анны». Характеристикой членов первосвященнической семьи была порочная жадность, которую как Иосиф Флавий, так и раввины изображают в страшно мрачных красках (см. Эдершейм. Жизнь и время Иисуса Мессии, т. 1, с. 469 и сл.). «Вертеп разбойников» характеризует тогдашние храмовые нравы. Лютер, не без основания, поэтому вместо «вертеп разбойников» поставил «Mordergrube» — вертеп убийц (новейшие немецкие переводчики выражаются Hohie von Raubern).
Adam Clarke: Commentary on the Bible - 1831
21:13: My house shall be called the house of prayer - This is taken from Isa 56:7.
But ye have made it a den of thieves - This is taken from Jer 7:11.
Our Lord alludes here to those dens and caves in Judea, in which the public robbers either hid or kept themselves fortified.
They who are placed in the Church of Christ to serve souls, and do it not, and they who enjoy the revenues of the Church, and neglect the service of it, are thieves and robbers in more senses than one.
Our Lord is represented here as purifying his temple; and this we may judge he did in reference to his true temple, the Church, to show that nothing that was worldly or unholy should have any place among his followers, or in that heart in which he should condescend to dwell. It is marvellous that these interested, vile men did not raise a mob against him: but it is probable they were overawed by the Divine power, or, seeing the multitudes on the side of Christ, they were afraid to molest him. I knew a case something similar to this, which did not succeed so well. A very pious clergyman of my acquaintance, observing a woman keeping a public standing to sell nuts, gingerbread, etc., at the very porch of his Church, on the Lord's day, "desired her to remove thence, and not defile the house of God, while she profaned the Sabbath of the Lord." She paid no attention to him. He warned her the next Sabbath, but still to no purpose. Going in one Lord's day to preach, and finding her still in the very entrance, with her stall, he overthrew the stall, and scattered the stuff into the street. He was shortly after summoned to appear before the royal court, which, to its eternal reproach, condemned the action, and fined the man of God in a considerable sum of money!
Albert Barnes: Notes on the Bible - 1834
21:13
And said It is written ... - This is written in Isa 56:7. The first part of this verse only is quoted from Isaiah. The rest - "but ye have made it a den of thieves" - was added by Jesus, denoting their abuse of the temple. Thieves and robbers live in dens and caves. Judea was then much infested with them. In their dens thieves devise and practice iniquity. These buyers and sellers imitated them. They made the temple a place of gain; they cheated and defrauded; they took advantage of the poor, and, by their being under a necessity of purchasing these articles for sacrifice, they "robbed" them by selling what they had at an enormous price.
The following reasons may be given why this company of buyers and sellers obeyed Christ:
1. They were overawed by his authority, and struck with the consciousness that he had a right to command,
2. Their own consciences reproved them; they knew they were guilty, and they dared make no resistance.
3. The people generally were then on the side of Jesus, believing him to be the Messiah.
4. It had always been the belief of the Jews that a "prophet" had a right to change, regulate, and order the various affairs relating to external worship. They supposed Jesus to be such, and they did not dare to resist him.
Mark and Luke add, that in consequence of this, the scribes and chief priests attempted to put him to death, Mar 11:18-19; Luk 19:47-48. This they did from "envy," Mat 27:18. He drew off the people from them, and they envied and hated him. They were "restrained," then, for the fear of the people; and this was the reason why they plotted "secretly" to put him to death, and why they afterward so gladly heard the proposals of the traitor, Mat 26:14-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: It is: Mat 2:5; Joh 15:25
My: Psa 93:5; Isa 56:7
ye: Jer 7:11; Mar 11:17; Luk 19:46
John Gill
21:13 And said unto them, it is written,.... In Is 56:7.
My house shall be called the house of prayer. These are the, words of God, calling the temple his house, which was built according to the plan he gave; and was the place of his worship, and where he dwelt, and vouchsafed his presence to his people; and signifying, that in time to come, it should be an house of prayer; not for the Jews only, but for the Gentiles also: "for all people", as it is expressed by the prophet, and cited by Mark; and particularly this part of it, in which were the money changers and sellers of doves; for that was the court of the Gentiles, where they were admitted to pray, and perform other parts of worship. These words are rightly applied by Christ to the temple; nor can the Jews themselves deny it; for their own Targum paraphrases it thus, , "the house of my sanctuary shall be called an house of prayer"; or shall be one; for the meaning is not that it should go by such a name, but should be for such use, and not for buying and selling, and merchandise, to which use the Jews now put it: hence it follows,
but ye have made it a den of thieves. These are the words of Christ, affirming what is complained of in Jer 7:11 and applying it to the present case, on account of the wicked merchandise, unlawful gain, avarice and extortion, of the priests and other officers of the temple, who had a considerable share in these things; and to whom the temple was, and by them used, as a den is to and by thieves and robbers, where they shelter themselves; for these persons robbed both God and man, and the temple was a sanctuary to them: here they screened themselves, and, under the appearance of religion and devotion, devoured widows' houses, plundered persons of their substance, and were full of extortion and excess.
John Wesley
21:13 A den of thieves - A proverbial expression, for a harbour of wicked men. Is 56:7; Jer 7:11.
21:1421:14: Եւ մատեան առ նա կոյրք եւ կա՛ղք ՚ի տաճարին, եւ բժշկեա՛ց զնոսա։
14 Տաճարի մէջ կոյրեր եւ կաղեր Յիսուսին մօտեցան, եւ նա բժշկեց նրանց
14 Տաճարին մէջ կոյրեր ու կաղեր եկան իրեն եւ ինք բժշկեց զանոնք։
Եւ մատեան առ նա կոյրք եւ կաղք ի տաճարին, եւ բժշկեաց զնոսա:

21:14: Եւ մատեան առ նա կոյրք եւ կա՛ղք ՚ի տաճարին, եւ բժշկեա՛ց զնոսա։
14 Տաճարի մէջ կոյրեր եւ կաղեր Յիսուսին մօտեցան, եւ նա բժշկեց նրանց
14 Տաճարին մէջ կոյրեր ու կաղեր եկան իրեն եւ ինք բժշկեց զանոնք։
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21:1414: И приступили к Нему в храме слепые и хромые, и Он исцелил их.
21:14  καὶ προσῆλθον αὐτῶ τυφλοὶ καὶ χωλοὶ ἐν τῶ ἱερῶ, καὶ ἐθεράπευσεν αὐτούς.
21:14. Καὶ (And) προσῆλθον (they-came-toward) αὐτῷ (unto-it," τυφλοὶ ( blind ) καὶ (and) χωλοὶ ( lame ,"ἐν (in) τῷ (unto-the-one) ἱερῷ, (unto-sacred,"καὶ (and) ἐθεράπευσεν (it-ministered-of) αὐτούς. (to-them)
21:14. et accesserunt ad eum caeci et claudi in templo et sanavit eosAnd there came to him the blind and the lame in the temple: and he healed them.
14. And the blind and the lame came to him in the temple: and he healed them.
21:14. And the blind and the lame drew near to him in the temple; and he healed them.
21:14. And the blind and the lame came to him in the temple; and he healed them.
And the blind and the lame came to him in the temple; and he healed them:

14: И приступили к Нему в храме слепые и хромые, и Он исцелил их.
21:14  καὶ προσῆλθον αὐτῶ τυφλοὶ καὶ χωλοὶ ἐν τῶ ἱερῶ, καὶ ἐθεράπευσεν αὐτούς.
21:14. et accesserunt ad eum caeci et claudi in templo et sanavit eos
And there came to him the blind and the lame in the temple: and he healed them.
21:14. And the blind and the lame drew near to him in the temple; and he healed them.
21:14. And the blind and the lame came to him in the temple; and he healed them.
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Adam Clarke: Commentary on the Bible - 1831
21:14: The blind and the lame came - Having condemned the profane use of the temple, he now shows the proper use of it. It is a house of prayer, where God is to manifest his goodness and power in giving sight to the spiritually blind, and feet to the lame. The Church or chapel in which the blind and the lame are not healed has no Christ in it, and is not worthy of attendance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:14: Mat 9:35, Mat 11:4, Mat 11:5; Isa 35:5; Act 3:1-9, Act 10:38
John Gill
21:14 And the blind and the lame came to him,.... The Syriac and Ethiopic versions read, "they brought unto him the blind and the lame". The blind could not come to him unless they were led, nor the lame, unless they were carried: the sense therefore is, they came, being brought to him:
in the temple; that part of it, the court of the Gentiles, and mountain of the house, out of which he had cast the buyers and sellers, &c. and in the room of them, were brought in these objects of his pity:
and he healed them; to the blind he restored sight, and caused the lame to walk; which miracles he wrought in confirmation of the doctrine he preached: for all the other evangelists relate, that he taught in the temple.
21:1521:15: Իբրեւ տեսին քահանայապետքն եւ դպիրք՝ զսքանչելիսն զոր արար, եւ զմանկտին որ աղաղակէին ՚ի տաճարին եւ ասէին. Օրհնութիւն որդւոյ Դաւթի. բարկացան.
15 Երբ քահանայապետներն ու օրէնսգէտները տեսան այն սքանչելիքները, որ նա արեց, եւ մանուկներին, որ տաճարի մէջ աղաղակում էին ու ասում՝ օրհնութի՜ւն Դաւթի Որդուն, բարկացան
15 Երբ քահանայապետներն ու դպիրները տեսան անոր ըրած հրաշքները եւ տղաքը որոնք տաճարին մէջ կ’աղաղակէին ու կ’ըսէին. «Ովսա՛ննա, Որդի Դաւթի», բարկացան
Իբրեւ տեսին քահանայապետքն եւ դպիրք զսքանչելիսն զոր արար, եւ զմանկտին որ աղաղակէին ի տաճարին եւ ասէին. [76]Օրհնութիւն Որդւոյ Դաւթի. բարկացան:

21:15: Իբրեւ տեսին քահանայապետքն եւ դպիրք՝ զսքանչելիսն զոր արար, եւ զմանկտին որ աղաղակէին ՚ի տաճարին եւ ասէին. Օրհնութիւն որդւոյ Դաւթի. բարկացան.
15 Երբ քահանայապետներն ու օրէնսգէտները տեսան այն սքանչելիքները, որ նա արեց, եւ մանուկներին, որ տաճարի մէջ աղաղակում էին ու ասում՝ օրհնութի՜ւն Դաւթի Որդուն, բարկացան
15 Երբ քահանայապետներն ու դպիրները տեսան անոր ըրած հրաշքները եւ տղաքը որոնք տաճարին մէջ կ’աղաղակէին ու կ’ըսէին. «Ովսա՛ննա, Որդի Դաւթի», բարկացան
zohrab-1805▾ eastern-1994▾ western am▾
21:1515: Видев же первосвященники и книжники чудеса, которые Он сотворил, и детей, восклицающих в храме и говорящих: осанна Сыну Давидову! --вознегодовали
21:15  ἰδόντες δὲ οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὰ θαυμάσια ἃ ἐποίησεν καὶ τοὺς παῖδας τοὺς κράζοντας ἐν τῶ ἱερῶ καὶ λέγοντας, ὡσαννὰ τῶ υἱῶ δαυίδ, ἠγανάκτησαν
21:15. Ἰδόντες ( Having-had-seen ) δὲ (moreover,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) γραμματεῖς (letterers-of,"τὰ (to-the-ones) θαυμάσια ( to-marvel-belonged ) ἃ ( to-which ) ἐποίησεν (it-did-unto) καὶ (and) τοὺς (to-the-ones) παῖδας (to-children) τοὺς (to-the-ones) κράζοντας ( to-clamoring-to ) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) καὶ (and) λέγοντας ( to-forthing ," Ὡσαννὰ ( Hosanna ) τῷ (unto-the-one) υἱῷ (unto-a-Son) Δαυείδ (of-a-Daueid,"ἠγανάκτησαν (they-excess-vexed-unto,"
21:15. videntes autem principes sacerdotum et scribae mirabilia quae fecit et pueros clamantes in templo et dicentes osanna Filio David indignati suntAnd the chief priests and scribes, seeing the wonderful things that he did and the children crying in the temple and saying: Hosanna to the son of David, were moved with indignation,
15. But when the chief priests and the scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the son of David; they were moved with indignation,
21:15. Then the leaders of the priests and the scribes became indignant, seeing the miracles that he wrought, and the children crying out in the temple, saying, “Hosanna to the Son of David!”
21:15. And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased,
And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased:

15: Видев же первосвященники и книжники чудеса, которые Он сотворил, и детей, восклицающих в храме и говорящих: осанна Сыну Давидову! --вознегодовали
21:15  ἰδόντες δὲ οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὰ θαυμάσια ἃ ἐποίησεν καὶ τοὺς παῖδας τοὺς κράζοντας ἐν τῶ ἱερῶ καὶ λέγοντας, ὡσαννὰ τῶ υἱῶ δαυίδ, ἠγανάκτησαν
21:15. videntes autem principes sacerdotum et scribae mirabilia quae fecit et pueros clamantes in templo et dicentes osanna Filio David indignati sunt
And the chief priests and scribes, seeing the wonderful things that he did and the children crying in the temple and saying: Hosanna to the son of David, were moved with indignation,
21:15. Then the leaders of the priests and the scribes became indignant, seeing the miracles that he wrought, and the children crying out in the temple, saying, “Hosanna to the Son of David!”
21:15. And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
15 Чудеса (qaumasia) — слово, употребленное только здесь в Новом Завете; но часто у греков и LXX. Это слово имеет более общий смысл, чем qauma (чудо). Оно не есть существительное, а прилагательное; с членом среднего рода во мн. ч. имеет значение существительного. Можно подразумевать erga, т. е. удивительные дела (qaumasia erga).
Adam Clarke: Commentary on the Bible - 1831
21:15: The chief priests - were sore displeased - Or, were incensed. Incensed at what! At the purification of the profaned temple! This was a work they should have done themselves, but for which they had neither grace nor influence; and their pride and jealousy will not suffer them to permit others to do it. Strange as it may appear, the priesthood itself, in all corrupt times, has been ever the most forward to prevent a reform in the Church. Was it because they were conscious that a reformer would find them no better than money-changers in, and profaners of, the house of God, and that they and their system must be overturned, if the true worship of God were restored! Let him who is concerned answer this to his conscience.
Albert Barnes: Notes on the Bible - 1834
21:15 , Mat 21:16
When the chief priests ... - The chief men of the nation were envious of his popularity.
They could not pRev_ent it; but, being determined to find fault, they took occasion to do so from the shouts of the children. People often are offended that "children" have anything to do with religion, and deem it very improper that "they" should rejoice that the Saviour has come. Our Lord Jesus viewed this subject differently. He saw that it was proper that they should rejoice. they are interested in the concerns of religion, and before evil principles get fast hold of their minds is a proper time for them to love and obey him. The Lord Jesus silenced those who made the objection by appealing to a text of their own Scriptures. This text is found in Psa 8:2. The quotation is not made directly from the Hebrew. but from the Greek translation. This, however, should create no difficulty. The point of the quotation was to prove that "children" might offer praise to God. This is expressed in both the Hebrew and the Greek.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:15: when: Mat 21:23, Mat 26:3, Mat 26:59, Mat 27:1, Mat 27:20; Isa 26:11; Mar 11:18; Luk 19:39, Luk 19:40, Luk 20:1, Luk 22:2, Luk 22:66; Joh 11:47-49, Joh 11:57, Joh 12:19
Hosanna: Mat 21:9, Mat 22:42; Joh 7:42
they were: Joh 4:1
Geneva 1599
21:15 (2) And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased,
(2) Those that should be masters of godliness are the ones that envy most the glory of Christ: but in vain.
John Gill
21:15 And when the chief priests and Scribes,.... The inveterate enemies of Christ; who upon hearing the shouts of the people at Christ's entrance into the city, and passage through it to the temple; and understanding that it was Jesus of Nazareth that was come thither, they came also to awe the people, and pick up what they could against him: who, when they
saw the wonderful things that he did; as the overturning the tables of the money changers, and the seats of those that sold doves, without any opposition, when these traders were so many, and in great power, and he a single person, and unarmed; and that the blind received their sight, and the lame were cured,
and the children crying in the temple; who came from the various parts of the city, with their parents, to see the sight; who, when the multitude had done, they began the same ditty:
and saying, Hosanna to the son of David; proclaiming Jesus to be the Messiah, and ascribing praise and glory to him, and wishing him all happiness and prosperity: the form they had taken up from the people, and might be encouraged by their parents; and which they pronounced without fear of the high priests, and Scribes, being disposed, directed, and overruled hereunto by the providence of God. It was indeed no unusual thing for children to sing the "Hosanna" at the feast of tabernacles; for, according to the Jewish canons (k),
"a child that knew how to shake, was obliged to carry the "Lulab",''
or bundle of myrtle, and willow boughs, and palm tree branches, at the shaking of which "Hosanna" was said: but that they should cry "Hosanna" to Jesus, as David's son was very extraordinary, and what the high priests, and Scribes, took notice of with great resentment:
they were sore displeased; at the children, that so said, at their parents that suffered them, and especially at Christ, who did not forbid them. The Persic version renders it, "it displeased the priests"; the Arabic reads, "they murmured"; and the Ethiopic has it, "it was not pleasant to them".
(k) T. Bab. Succa, fol. 42. 1. Erachin, fol. 2. 2. Maimon. Hilch. Lulab, c. 7. sect. 19.
21:1621:16: եւ ասեն ցնա. Լսե՞ս զինչ ասեն դոքա։ Ասէ ցնոսա Յիսուս. Այո՛. չիցէ՛ ընթերցեալ ձեր՝ եթէ ՚ի բերանոյ տղայոց եւ ստընդիեցաց կատարեցե՛ր զօրհնութիւն[384]։ [384] Յօրինակին պակասէր. Ասէ ցնոսա Յիսուս։ Ոմանք. Ստնդիացաց. կամ՝ ստնդիեցւոց հաստատեցեր զօրհ՛՛։
16 եւ ասացին նրան. «Լսո՞ւմ ես՝ դրանք ինչ են ասում»: Յիսուս նրանց ասաց. «Այո՛, դուք չէ՞ք կարդացել, թէ՝ երեխաների ու ծծկերների բերանով օրհնութիւն կատարեցիր»
16 Ու ըսին անոր. «Կը լսե՞ս ինչ կ’ըսեն ատոնք»։ Յիսուս ըսաւ անոնց. «Այո՛, բնաւ չէ՞ք կարդացեր, թէ ‘Մանկանց ու կաթնկեր տղայոց բերնէն գովութիւն կատարեցիր’»։
եւ ասեն ցնա. Լսե՞ս զինչ ասեն դոքա: Ասէ ցնոսա Յիսուս. Այո, չիցէ՞ ընթերցեալ ձեր թէ` Ի բերանոյ տղայոց եւ ստնդիեցաց կատարեցեր զօրհնութիւն:

21:16: եւ ասեն ցնա. Լսե՞ս զինչ ասեն դոքա։ Ասէ ցնոսա Յիսուս. Այո՛. չիցէ՛ ընթերցեալ ձեր՝ եթէ ՚ի բերանոյ տղայոց եւ ստընդիեցաց կատարեցե՛ր զօրհնութիւն[384]։
[384] Յօրինակին պակասէր. Ասէ ցնոսա Յիսուս։ Ոմանք. Ստնդիացաց. կամ՝ ստնդիեցւոց հաստատեցեր զօրհ՛՛։
16 եւ ասացին նրան. «Լսո՞ւմ ես՝ դրանք ինչ են ասում»: Յիսուս նրանց ասաց. «Այո՛, դուք չէ՞ք կարդացել, թէ՝ երեխաների ու ծծկերների բերանով օրհնութիւն կատարեցիր»
16 Ու ըսին անոր. «Կը լսե՞ս ինչ կ’ըսեն ատոնք»։ Յիսուս ըսաւ անոնց. «Այո՛, բնաւ չէ՞ք կարդացեր, թէ ‘Մանկանց ու կաթնկեր տղայոց բերնէն գովութիւն կատարեցիր’»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1616: и сказали Ему: слышишь ли, что они говорят? Иисус же говорит им: да! разве вы никогда не читали: из уст младенцев и грудных детей Ты устроил хвалу?
21:16  καὶ εἶπαν αὐτῶ, ἀκούεις τί οὖτοι λέγουσιν; ὁ δὲ ἰησοῦς λέγει αὐτοῖς, ναί· οὐδέποτε ἀνέγνωτε ὅτι ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον;
21:16. καὶ (and) εἶπαν (they-said) αὐτῷ (unto-it,"Ἀκούεις (Thou-hear) τί (to-what-one) οὗτοι (the-ones-these) λέγουσιν; (they-fortheth?"ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) λέγει (it-fortheth) αὐτοῖς (unto-them,"Ναί: (Yea,"οὐδέποτε (not-moreover-whither-also) ἀνέγνωτε (ye-had-acquainted-up) ὅτι (to-which-a-one," Ἐκ ( Out ) στόματος ( of-a-mouth ) νηπίων ( of-non-word-belonged ) καὶ ( and ) θηλαζόντων ( of-teating-to ) κατηρτίσω ( thou-adjusted-down-to ) αἶνον ; ( to-a-laudation ?"
21:16. et dixerunt ei audis quid isti dicant Iesus autem dicit eis utique numquam legistis quia ex ore infantium et lactantium perfecisti laudemAnd said to him: Hearest thou what these say? And Jesus said to them: Yea, have you never read: Out of the mouth of infants and of sucklings thou hast perfected praise?
16. and said unto him, Hearest thou what these are saying? And Jesus saith unto them, Yea: did ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?
21:16. And they said to him, “Do you hear what these ones are saying?” But Jesus said to them, “Certainly. Have you never read: For out of the mouth of babes and infants, you have perfected praise?”
21:16. And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?
And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise:

16: и сказали Ему: слышишь ли, что они говорят? Иисус же говорит им: да! разве вы никогда не читали: из уст младенцев и грудных детей Ты устроил хвалу?
21:16  καὶ εἶπαν αὐτῶ, ἀκούεις τί οὖτοι λέγουσιν; ὁ δὲ ἰησοῦς λέγει αὐτοῖς, ναί· οὐδέποτε ἀνέγνωτε ὅτι ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον;
21:16. et dixerunt ei audis quid isti dicant Iesus autem dicit eis utique numquam legistis quia ex ore infantium et lactantium perfecisti laudem
And said to him: Hearest thou what these say? And Jesus said to them: Yea, have you never read: Out of the mouth of infants and of sucklings thou hast perfected praise?
21:16. And they said to him, “Do you hear what these ones are saying?” But Jesus said to them, “Certainly. Have you never read: For out of the mouth of babes and infants, you have perfected praise?”
21:16. And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 Цитация из Пс VIII:3. Букв. с еврейского: «из уст младенцев и грудных детей Ты устроил (основал, обосновал) силу (русск. хвалу), ради врагов Твоих» и т. д. LXX: «из уст бессловесных (nhpiwn) и грудных Я устрою хвалу (хвалебную песнь — ainon) ради врагов Твоих» и проч. Слова Матфея буквально сходны с LXX. Здесь ветхозаветное пророчество сближается с новозаветным событием, и целью этого сближения было, с одной стороны, доказательство силы и мощи Христа пред Его врагами, а с другой — обличения их. Если даже дети, мапосмысленные и малопонимающие, присоединились к хвалебным крикам, то тем более должны были бы делать так первосвященники и книжники.
Adam Clarke: Commentary on the Bible - 1831
21:16: Out of the mouth of babes - The eighth Psalm, out of which these words are quoted, is applied to Jesus Christ in three other places in the new covenant, Co1 15:27; Eph 1:22; Heb 2:6. Which proves it to be merely a prophetic psalm, relating to the Messiah.
It was a common thing among the Jews for the children to be employed in public acclamations; and thus they were accustomed to hail their celebrated rabbins. This shouting of the children was therefore no strange thing in the land: only they were exasperated, because a person was celebrated against whom they had a rooted hatred. As to the prophecy that foretold this, they regarded it not. Some imagine that babes and sucklings in the prophecy have a much more extensive meaning, and refer also to the first preachers of the Gospel of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:16: Hearest: Luk 19:39, Luk 19:40; Joh 11:47, Joh 11:48; Act 4:16-18
have: Mat 12:3, Mat 19:4, Mat 22:31; Mar 2:25
Out: Mat 11:25; Psa 8:2
Geneva 1599
21:16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast (h) perfected praise?
(h) You have made most perfect. We read in David, "Thou hast established" or "grounded", and if the matter is considered well, the evangelist says here the same thing, for that which is most perfect is stable and sure.
John Gill
21:16 And said unto him, hearest thou what these say?.... Suggesting, that if he did, he ought to reprove them, or else he would be a very vain, as well as a weak man, to take such things to himself, which did not belong to him, and that from such poor, little, silly creatures, so void of knowledge and understanding:
and Jesus said unto them, yea: signifying he did hear, and well approved of what they said, and was ready to vindicate it; and did, by putting the following question to them,
have ye never read; that passage of Scripture in Ps 8:2
out of the mouth of babes and sucklings thou hast perfected praise? in the original text it is, "thou hast ordained", or "founded strength"; and which is rendered by the Septuagint, as it is by Matthew here; and glory and strength are mentioned together, as being to be given to God, Ps 29:1 and so "strength" and "praise" by the Targumist in Is 13:3 by which is meant strong glory, or glory and praise expressed with a strong voice, or in a very vehement manner, as it was by these babes and sucklings; and this owing to God's disposing them hereunto, putting it into their mouths, and strengthening them to declare it in a very strong and powerful manner; so that his strength was made perfect in their weakness, and his praise the more glorious. In the Psalm it is added, "because of thine enemies, that thou might still the enemy, and the avenger": by whom are meant the high priests, the Scribes and Pharisees, the mortal enemies of Christ, who were full of enmity against him, and wanted to revenge themselves on him for spoiling their market at this time; but were stilled by the "Hosannas" of the children, and Christ's defence of them. The Jews themselves seem to be conscious, that these words relate to the Messiah; for they say (l), that
"babes and sucklings, , shall give strength to the king Messiah''
manifestly referring to this passage.
(l) Zohar in Exod. fol. 4. 2.
John Wesley
21:16 Ps 8:2.
21:1721:17: Եւ թողեալ զնոսա, ե՛լ արտաքոյ քաղաքին ՚ի Բեթանիա, եւ ա՛նդ ագաւ։
17 Եւ նրանց թողնելով՝ ելաւ քաղաքից դուրս, դէպի Բեթանիա. եւ այնտեղ գիշերեց:
17 Եւ թողուց զանոնք՝ քաղաքէն դուրս Բեթանիա գնաց ու գիշերը հոն կեցաւ։
Եւ թողեալ զնոսա ել արտաքոյ քաղաքին ի Բեթանիա, եւ անդ ագաւ:

21:17: Եւ թողեալ զնոսա, ե՛լ արտաքոյ քաղաքին ՚ի Բեթանիա, եւ ա՛նդ ագաւ։
17 Եւ նրանց թողնելով՝ ելաւ քաղաքից դուրս, դէպի Բեթանիա. եւ այնտեղ գիշերեց:
17 Եւ թողուց զանոնք՝ քաղաքէն դուրս Բեթանիա գնաց ու գիշերը հոն կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1717: И, оставив их, вышел вон из города в Вифанию и провел там ночь.
21:17  καὶ καταλιπὼν αὐτοὺς ἐξῆλθεν ἔξω τῆς πόλεως εἰς βηθανίαν, καὶ ηὐλίσθη ἐκεῖ.
21:17. Καὶ (And) καταλιπὼν (having-had-remaindered-down) αὐτοὺς (to-them) ἐξῆλθεν (it-had-came-out) ἔξω (out-unto-which) τῆς (of-the-one) πόλεως (of-a-city) εἰς (into) Βηθανίαν, (to-a-Bethania,"καὶ (and) ηὐλίσθη (it-was-channeled-to) ἐκεῖ. (thither)
21:17. et relictis illis abiit foras extra civitatem in Bethaniam ibique mansitAnd leaving them, he went out of the city into Bethania and remained here.
17. And he left them, and went forth out of the city to Bethany, and lodged there.
21:17. And leaving them behind, he went out, beyond the city, into Bethania, and he lodged here.
21:17. And he left them, and went out of the city into Bethany; and he lodged there.
And he left them, and went out of the city into Bethany; and he lodged there:

17: И, оставив их, вышел вон из города в Вифанию и провел там ночь.
21:17  καὶ καταλιπὼν αὐτοὺς ἐξῆλθεν ἔξω τῆς πόλεως εἰς βηθανίαν, καὶ ηὐλίσθη ἐκεῖ.
21:17. et relictis illis abiit foras extra civitatem in Bethaniam ibique mansit
And leaving them, he went out of the city into Bethania and remained here.
21:17. And leaving them behind, he went out, beyond the city, into Bethania, and he lodged here.
21:17. And he left them, and went out of the city into Bethany; and he lodged there.
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
17 (Мк XI:11). Древние толкователи понимали стих буквально в том смысле, что Спаситель отправился в Вифанию и там ночевал в доме Лазаря. Иероним замечает: Спаситель «был так беден и так мало льстил кому-нибудь, что в весьма большом городе не нашел никакого гостеприимства, никакого места для ночлега, а нашел все это в маленьком селении у Лазаря и его сестер: потому что они именно жили в Вифании». С этим мнением согласны и многие новейшие экзегеты. Действительно, евангелистам Матфею и Марку незачем было бы указывать на Вифанию, если бы они не хотели сказать этим, что ночь проведена была в доме Лазаря. Такое предположение тем более вероятно, что ночи около этого времени были холодные, как это и часто бывает в Палестине (ср. Мк XIV:54; Лк XXII:55). Наконец, слово ekei довольно определенно и может указывать, что Иисус Христос провел ночь в доме Лазаря. Была ли эта ночь в Вифании последнею, или Христос и еще приходил туда во время Страстной недели, об этом ничего нельзя сказать. Вифания находилась близ Иерусалима. О ней не упоминается в Ветхом Завете, по крайней мере, под этим названием, но в Талмуде оно встречается. Она расположена по дороге в Иерихон из Иерусалима, на восточной стороне горы Елеонской. Теперь это жалкое селение, которое называется Эль-Азария, т. е. селение Лазаря. В ней показывают гробницу Лазаря и развалившийся дом, где он будто бы жил. В Новом Завете о Вифании упоминается здесь и XXVI:6; Мк XI:1, 11, 12; XIV:3; Лк XIX:29; XXIV:50; Ин ХI:1, 18; XII:1.
Adam Clarke: Commentary on the Bible - 1831
21:17: And he left them (καταλιπων, finally leaving them) and went - into Bethany; and he lodged there - Bethany was a village about two miles distant from Jerusalem, by Mount Olivet, Joh 11:18; and it is remarkable that from this day till his death, which happened about six days after, he spent not one night in Jerusalem, but went every evening to Bethany, and returned to the city each morning. See Luk 21:37; Luk 22:39; Joh 8:1, Joh 8:2. They were about to murder the Lord of glory; and the true light, which they had rejected, is now departing from them.
Lodged there - Not merely to avoid the snares laid for him by those bad men, but to take away all suspicion of his affecting the regal power. To the end of this verse is added by the Saxon, And taught them of the kingdom of God. This same reading is found in some MSS., Missals, and one copy of the Itala. It appears also in Wickliff, and my old folio English MS. Bible, and taugt hem of the kyngdom of God; and in two MS. copies of the Vulgate, in my possession: one, duodecimo, very fairly written, in 1300; the other a large folio, probably written in the 11th or 12th century, in which the words are, Ibique docebat eos de regno Dei. And There he taught them concerning the kingdom of God.
Albert Barnes: Notes on the Bible - 1834
21:17
Bethany - See the notes at Mat 21:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:17: he left: Mat 16:4; Jer 6:8; Hos 9:12; Mar 3:7; Luk 8:37, Luk 8:38
Bethany: Bethany was a village to the east of the mount of Olives, on the road to Jericho; fifteen stadia (Joh 11:18) or nearly two miles, as Jerome states, from Jerusalem. This village is now small and poor, and the cultivation of the soil around it is much neglected; but it is a pleasant, romantic spot, shaded by the mount of Olives, and abounding in vines and long grass. It consists of from thirty to forty dwellings inhabited by about 600; Mohammedans, for whose use there is a neat little mosque standing on an eminence. Here they shew the ruins of a sort of castle as the house of Lazarus, and a grotto as his tomb; and the house of Simon the leper, of Mary Magdalene and of Martha, and the identical tree which our Lord cursed, are among the monkish curiosities of the place. Mar 11:11, Mar 11:19; Luk 10:38; Joh 11:1, Joh 11:18, Joh 12:1-3
Geneva 1599
21:17 (3) And he left them, and went out of the city into Bethany; and he lodged there.
(3) Christ does in this way forsake the wicked, for he has a consideration and regard for his Church.
John Gill
21:17 And he left them,.... The high priests and Scribes, confounded and put to silence, and as unworthy of his company and conversation;
and went out of the city; of Jerusalem, partly to prevent being apprehended by his enemies before his time, and partly to remove all suspicion of seizing the city and government, and setting himself up as a temporal prince;
to Bethany; which was about fifteen furlongs from Jerusalem, or almost two miles, Jn 11:18. Hither he went to converse with his dear friends, Lazarus, and Martha, and Mary, who were all of this place, and where he could lodge and rest quietly. The name of the town is variously interpreted: according to some ancient writers (m), it signifies "the house of obedience"; so Christ went from the disobedient and faithless city, to a place of obedience, where he had some faithful and obedient disciples: others read it, and so Munster's Hebrew Gospel, , "the house of affliction"; a suitable place for Christ to go to, who was about to suffer for the sins of his people. The Syriac version renders it , and which is interpreted "an house", or "place of business", as this town of Bethany was. We read (n) of , "the shops of Bethany", which were destroyed three years before Jerusalem, because they made their affairs to stand upon the words of the law; that is, as the gloss explains it, they found that what was forbidden by the wise men, was free by the law: a great trade might be drove here for olives, dates, and figs, which grew hereabout in great plenty: mention is made in the Talmud of (o) , "the figs of Bethany": hence, as Christ departed from this place, the next morning he saw a fig tree. But the true etymology and signification of the name is "the house", or "place of dates", the fruit of the palm tree: hence they that came from Jerusalem to meet Christ, might have their palm tree branches. One part of Mount Olivet abounded with olives, from whence it had its name; another part bore palm trees, and that was called "Bethany", from whence this town over against it had its name; and another part had great plenty of fig trees growing on it, and this called "Bethphage"; and that part of Jerusalem which was nearest to it went by the same name. We read (p) also of , "the washing place of Bethany"; which seems to me to be not a place for the washing and purification of unclean men and women, as Dr. Lightfoot thinks, but for washing of sheep; for the story is, that
"a fox tore a sheep in pieces at the washing place of Bethany, and the affair came before the wise men;''
that is, at Jerusalem, to know whether that sheep might be eaten or no, since that which was torn was forbidden. And some have interpreted "Bethany, an house", or "place of sheep": but so much for this town, and what account is given of it.
And he lodged there; either in the house of Lazarus, and his two sisters, or in that of Simon the leper; for it was eventide when he went out of Jerusalem, as Mark observes. The Ethiopic version adds, "and rested there"; and so Origen (q) reads it; and, according to Harpocratian (r), the word used by the evangelist signifies to lie down, and sleep, and take one's rest. Christ lodged here all night.
(m) Jerom. in loc. Origen. in Joan. p. 131. T. 2. & in Matt. p. 435, 446, 447. T. 1. Ed. Huet. (n) T. Bab. Bava Metzia, fol. 88. 1. (o) T. Bab. Pesachim, fol. 53. 1. & Erubin, fol. 28. (p) T. Bab. Cholin, fol. 53. 1. (q) In Matt. p. 447. (r) Lexic. Decem Orator. p. 55.
John Wesley
21:17 Mk 11:11-12.
21:1821:18: Եւ այգուցն իբրեւ դարձաւ անդրէն ՚ի քաղաքն՝ քաղցե՛աւ։
18 Եւ առաւօտեան երբ քաղաք վերադարձաւ, քաղց զգաց
18 Առտուն, երբ ինք քաղաքը կը դառնար, անօթեցաւ։
Եւ այգուցն իբրեւ դարձաւ անդրէն ի քաղաքն, քաղցեաւ:

21:18: Եւ այգուցն իբրեւ դարձաւ անդրէն ՚ի քաղաքն՝ քաղցե՛աւ։
18 Եւ առաւօտեան երբ քաղաք վերադարձաւ, քաղց զգաց
18 Առտուն, երբ ինք քաղաքը կը դառնար, անօթեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1818: Поутру же, возвращаясь в город, взалкал;
21:18  πρωῒ δὲ ἐπανάγων εἰς τὴν πόλιν ἐπείνασεν.
21:18. Πρωὶ (Unto-early) δὲ (moreover) ἐπαναγαγὼν (having-had-led-up-upon) εἰς (into) τὴν (to-the-one) πόλιν (to-a-city) ἐπείνασεν. (it-hungered-unto)
21:18. mane autem revertens in civitatem esuriitAnd in the morning, returning into the city, he was hungry.
18. Now in the morning as he returned to the city, he hungered.
21:18. Then, as he was returning to the city in the morning, he was hungry.
21:18. Now in the morning as he returned into the city, he hungered.
Now in the morning as he returned into the city, he hungered:

18: Поутру же, возвращаясь в город, взалкал;
21:18  πρωῒ δὲ ἐπανάγων εἰς τὴν πόλιν ἐπείνασεν.
21:18. mane autem revertens in civitatem esuriit
And in the morning, returning into the city, he was hungry.
21:18. Then, as he was returning to the city in the morning, he was hungry.
21:18. Now in the morning as he returned into the city, he hungered.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18 (Мк XI:12). Голод Христа объясняют тем, что Он провел всю ночь в молитве и посте (но можно ли думать, что Его не угостили в Вифании).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Now in the morning as he returned into the city, he hungered. 19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. 20 And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! 21 Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. 22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

Observe,

I. Christ returned in the morning to Jerusalem, v. 18. Some think that he went out of the city over-night, because none of his friends there durst entertain him, for fear of the great men; yet, having work to do there, he returned. Note, We must never be driven off from our duty either by the malice of our foes, or the unkindness of our friends. Though he knew that in this city bonds and afflictions did abide him, yet none of these things moved him. Paul followed him when he went bound in the spirit to Jerusalem, Acts xx. 22.

II. As he went, he hungered. He was a Man, and submitted to the infirmities of nature; he was an active Man, and was so intent upon his work, that he neglected his food, and came out, fasting; for the zeal of God's house did even eat him up, and his meat and drink was to do his Father's will. He was a poor Man, and had no present supply; he was a Man that pleased not himself, for he would willingly have taken up with green raw figs for his breakfast, when it was fit that he should have had something warm.

Christ therefore hungered, that he might have occasion to work this miracle, in cursing and so withering the barren fig-tree, and therein might give us an instance of his justice and his power, and both instructive.

1. See his justice, v. 19. He went to it, expecting fruit, because it had leaves; but, finding none, he sentenced it to a perpetual barrenness. The miracle had its significance, as well as others of his miracles. All Christ's miracles hitherto were wrought for the good of men, and proved the power of his grace and blessing (the sending the devils into the herd of swine was but a permission); all he did was for the benefit and comfort of his friends, none for the terror or punishment of his enemies; but now, at last, to show that all judgment is committed to him, and that he is able not only to save, but to destroy, he would give a specimen of the power of his wrath and curse; yet this not on any man, woman, or child, because the great day of his wrath is not yet come, but on an inanimate tree; that is set forth for an example; Come, learn a parable of the fig-tree, ch. xxiv. 32. The scope of it is the same with the parable of the fig-tree, Luke xiii. 6.

(1.) This cursing of the barren fig-tree, represents the state of hypocrites in general; and so it teaches us, [1.] That the fruit of fig-trees may justly be expected from those that have the leaves. Christ looks for the power of religion from those that make profession of it; the favour of it from those that have the show of it; grapes from the vineyard that is planted in a fruitful hill: he hungers after it, his soul desires the first ripe fruits. [2.] Christ's just expectations from flourishing professors are often frustrated and disappointed; he comes to many, seeking fruit, and finds leaves only, and he discovers it. Many have a name to live, and are not alive indeed; dote on the form of godliness, and yet deny the power of it. [3.] The sin of barrenness is justly punished with the curse and plague of barrenness; Let no fruit grow on thee henceforward for ever. As one of the chiefest blessings, and which was the first, is, Be fruitful; so one of the saddest curses is, Be no more fruitful. Thus the sin of hypocrites is made their punishment; they would not do good, and therefore they shall do none; he that is fruitless, let him be fruitless still, and lose his honour and comfort. [4.] A false and hypocritical profession commonly withers in this world, and it is the effect of Christ's curse; the fig-tree that had no fruit, soon lost its leaves. Hypocrites may look plausible for a time, but, having no principle, no root in themselves, their profession will soon come to nothing; the gifts wither, common graces decay, the credit of the profession declines and sinks, and the falseness and folly of the pretender are manifested to all men.

(2.) It represents the state of the nation and people of the Jews in particular; they were a fig-tree planted in Christ's way, as a church. Now observe, [1.] The disappointment they gave to our Lord Jesus. He came among them, expecting to find some fruit, something that would be pleasing to him; he hungered after it; not that he desired a gift, he needed it not, but fruit that might abound to a good account. But his expectations were frustrated; he found nothing but leaves; they called Abraham their father, but did not do the works of Abraham; they professed themselves expectants of the promised Messiah, but, when he came, they did not receive and entertain him. [2.] The doom he passed upon them, that never any fruit should grow upon them or be gathered from them, as a church or as a people, from henceforward for ever. Never any good came from them (except the particular persons among them that believe), after they rejected Christ; they became worse and worse; blindness and hardness happened to them, and grew upon them, till they were unchurched, unpeopled, and undone, and their place and nation rooted up; their beauty was defaced, their privileges and ornaments, their temple, and priesthood, and sacrifices, and festivals, and all the glories of their church and state, fell like leaves in autumn. How soon did their fig-tree wither away, after they said, His blood be on us, and our children! And the Lord was righteous in it.

2. See the power of Christ; the former is wrapped up in the figure, but this more fully discoursed of; Christ intending thereby to direct his disciples in the use of their powers.

(1.) The disciples admired the effect of Christ's curse (v. 20); They marvelled; no power could do it but his, who spake, and it was done. They marvelled at the suddenness of the thing; How soon is the fig-tree withered away! There was no visible cause of the fig-tree's withering, but it was a secret blast, a worm at the root; it was not only the leaves of it that withered, but the body of the tree; it withered away in an instant and became like a dry stick. Gospel curses are, upon this account, the most dreadful--that they work insensibly and silently, by a fire not blown, but effectually.

(2.) Christ empowered them by faith to do the like (v. 21, 22); as he said (John xiv. 12), Greater works than these shall ye do.

Observe, [1.] The description of this wonder-working faith; If ye have faith, and doubt not. Note, Doubting of the power and promise of God is the great thing that spoils the efficacy and success of faith. "If you have faith, and dispute not" (so some read it), "dispute not with yourselves, dispute not with the promise of God; if you stagger not at the promise" (Rom. iv. 20); for, as far as we do so, our faith is deficient; as certain as the promise is, so confident our faith should be.

[2.] The power and prevalence of it expressed figuratively; If ye shall say to this mountain, meaning the mount of Olives, Be thou removed, it shall be done. There might be a particular reason for his saying so of this mountain, for there was a prophecy, that the mount of Olives, which is before Jerusalem, should cleave in the midst, and then remove, Zech. xiv. 4. Whatever was the intent of that word, the same must be the expectation of faith, how impossible soever it might appear to sense. But this is a proverbial expression; intimating that we are to believe that nothing is impossible with God, and therefore that what he has promised shall certainly be performed, though to us it seem impossible. It was among the Jews a usual commendation of their learned Rabbin, that they were removers of mountains, that is, could solve the greatest difficulties; now this may be done by faith acted on the word of God, which will bring great and strange things to pass.

[3.] The way and means of exercising this faith, and of doing that which is to be done by it; All things whatsoever ye shall ask in prayer, believing, ye shall receive. Faith is the soul, prayer is the body; both together make a complete man for any service. Faith, if it be right, will excite prayer; and prayer is not right, if it do not spring from faith. This is the condition of our receiving--we must ask in prayer, believing. The requests of prayer shall not be denied; the expectations of faith shall not be frustrated. We have many promises to this purport from the mouth of our Lord Jesus, and all to encourage faith, the principal grace, and prayer, the principal duty, of a Christian. It is but ask and have, believe and receive; and what would we more? Observe, How comprehensive the promise is--all things whatsoever ye shall ask; this is like all and every the premises in a conveyance. All things, in general; whatsoever, brings it to particulars; though generals include particulars, yet such is the folly of our unbelief, that, though we think we assent to promises in the general, yet we fly off when it comes to particulars, and therefore, that we might have strong consolation, it is thus copiously expressed, All things whatsoever.
Adam Clarke: Commentary on the Bible - 1831
21:18: Now in the morning, as he returned into the city - Which was his custom from the time he wholly left Jerusalem, spending only the day time teaching in the temple; see Mat 21:17. This was probably on Thursday, the 12th day of the month Nisan.
He hungered - Probably neither he, nor his disciples, had any thing but what they got from public charity; and the hand of that seems to have been cold at this time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:18: in: Mar 11:12, Mar 11:13
he hungered: Mat 4:2, Mat 12:1; Luk 4:2; Heb 4:15
Geneva 1599
21:18 (4) Now in the morning as he returned into the city, he hungered.
(4) Hypocrites will at length have their masks discovered, and any false faces taken away.
John Gill
21:18 Now in the morning,.... Greek "in the first", or morning light, in the dawn, or break of day, the first spring of light; so the Latins (s) use "prima luce" for early in the morning, as soon as ever day breaks: so early did Christ rise, and return from Bethany to Jerusalem;
and as he returned to the city. The Persic version renders it, "they returned"; which, though not a good version, gives a true sense; for, as Christ went with the twelve to Bethany, as Mark affirms, so these returned with him, as is clear from what follows. Thus Christ, day after day, went to and from Jerusalem: in the evening he went to Bethany, or to some part of the Mount of Olives, and there abode all night, and returned in the daytime to Jerusalem, and taught in the temple; for it does not appear that he was one night in Jerusalem, before the night of the passover.
He hungered, rising so early before his friends were up, he had eaten nothing that morning, and so before he had got far from Bethany, found himself hungry; which proves the truth of his human nature, which was in all respects like to ours, excepting sin.
(s) Caesar. Comment. 1. 1. p. 14. & passim. Curtius, 1. 5. c. 5. passim. Apulei Metamorph. 1. 9. p. 134.
21:1921:19: Եւ տեսեալ թզենի մի ՚ի վերայ ճանապարհին, ե՛կն ՚ի նա, եւ ո՛չինչ եգիտ ՚ի նմա՝ բայց միայն տերեւ՛։ Եւ ասէ ցնա. Մի՛ այսուհետեւ ՚ի քէն պտուղ եղիցի յաւիտեան։ Եւ առ ժամա՛յն չորացաւ թզենին[385]։ [385] Ոմանք. Եւ ետես թզե՛՛։ Ոսկան. Եւ ոչ եգիտ ՚ի նմա։ Ոմանք. Ելցէ յաւիտեան։
19 Եւ ճանապարհի վրայ մի թզենի տեսնելով՝ եկաւ դէպի այն եւ նրա վրայ ոչինչ չգտաւ, այլ միայն՝ տերեւ: Եւ թզենուն ասաց. «Այսուհետեւ քեզնից յաւիտեան պտուղ թող չլինի»: Եւ նոյն պահին թզենին չորացաւ
19 Ճամբուն վրայ թզենի մը տեսնելով քովը գնաց։ Անոր վրայ տերեւներէն զատ բան մը չգտաւ. ու ըսաւ անոր. «Ասկէ յետոյ պտուղ պիտի չտաս յաւիտեան»։ Եւ իսկոյն թզենին չորցաւ։
Եւ տեսեալ թզենի մի ի վերայ ճանապարհին` եկն ի նա, եւ ոչինչ եգիտ ի նմա, բայց միայն տերեւ. եւ ասէ ցնա. Մի՛ այսուհետեւ ի քէն պտուղ եղիցի յաւիտեան: Եւ առ ժամայն չորացաւ թզենին:

21:19: Եւ տեսեալ թզենի մի ՚ի վերայ ճանապարհին, ե՛կն ՚ի նա, եւ ո՛չինչ եգիտ ՚ի նմա՝ բայց միայն տերեւ՛։ Եւ ասէ ցնա. Մի՛ այսուհետեւ ՚ի քէն պտուղ եղիցի յաւիտեան։ Եւ առ ժամա՛յն չորացաւ թզենին[385]։
[385] Ոմանք. Եւ ետես թզե՛՛։ Ոսկան. Եւ ոչ եգիտ ՚ի նմա։ Ոմանք. Ելցէ յաւիտեան։
19 Եւ ճանապարհի վրայ մի թզենի տեսնելով՝ եկաւ դէպի այն եւ նրա վրայ ոչինչ չգտաւ, այլ միայն՝ տերեւ: Եւ թզենուն ասաց. «Այսուհետեւ քեզնից յաւիտեան պտուղ թող չլինի»: Եւ նոյն պահին թզենին չորացաւ
19 Ճամբուն վրայ թզենի մը տեսնելով քովը գնաց։ Անոր վրայ տերեւներէն զատ բան մը չգտաւ. ու ըսաւ անոր. «Ասկէ յետոյ պտուղ պիտի չտաս յաւիտեան»։ Եւ իսկոյն թզենին չորցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1919: и увидев при дороге одну смоковницу, подошел к ней и, ничего не найдя на ней, кроме одних листьев, говорит ей: да не будет же впредь от тебя плода вовек. И смоковница тотчас засохла.
21:19  καὶ ἰδὼν συκῆν μίαν ἐπὶ τῆς ὁδοῦ ἦλθεν ἐπ᾽ αὐτήν, καὶ οὐδὲν εὖρεν ἐν αὐτῇ εἰ μὴ φύλλα μόνον, καὶ λέγει αὐτῇ, μηκέτι ἐκ σοῦ καρπὸς γένηται εἰς τὸν αἰῶνα. καὶ ἐξηράνθη παραχρῆμα ἡ συκῆ.
21:19. καὶ (And) ἰδὼν (having-had-seen) συκῆν (to-a-figging) μίαν (to-one) ἐπὶ (upon) τῆς (of-the-one) ὁδοῦ (of-a-way) ἦλθεν (it-had-came) ἐπ' (upon) αὐτήν, (to-it) καὶ (and) οὐδὲν (to-not-moreover-one) εὗρεν (it-had-found) ἐν (in) αὐτῇ (unto-it) εἰ (if) μὴ (lest) φύλλα (to-leafs) μόνον, (to-alone,"καὶ (and) λέγει (it-fortheth) αὐτῇ (unto-it,"Οὐ (Not) μηκέτι (lest-if-to-a-one) ἐκ (out) σοῦ (of-THEE) καρπὸς (a-fruit) γένηται ( it-might-have-had-became ) εἰς (into) τὸν (to-the-one) αἰῶνα: (to-an-age) καὶ (and) ἐξηράνθη (it-was-dried) παραχρῆμα (beside-to-an-affording-to) ἡ (the-one) συκῆ. (a-figging)
21:19. et videns fici arborem unam secus viam venit ad eam et nihil invenit in ea nisi folia tantum et ait illi numquam ex te fructus nascatur in sempiternum et arefacta est continuo ficulneaAnd seeing a certain fig tree by the way side, he came to it and found nothing on it but leaves only. And he saith to it: May no fruit grow on thee henceforward for ever. And immediately the fig tree withered away.
19. And seeing a fig tree by the way side, he came to it, and found nothing thereon, but leaves only; and he saith unto it, Let there be no fruit from thee henceforward for ever. And immediately the fig tree withered away.
21:19. And seeing a certain fig tree beside the way, he approached it. And he found nothing on it, except only leaves. And he said to it, “May fruit never spring forth from you, for all time.” And immediately the fig tree was dried up.
21:19. And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.
And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away:

19: и увидев при дороге одну смоковницу, подошел к ней и, ничего не найдя на ней, кроме одних листьев, говорит ей: да не будет же впредь от тебя плода вовек. И смоковница тотчас засохла.
21:19  καὶ ἰδὼν συκῆν μίαν ἐπὶ τῆς ὁδοῦ ἦλθεν ἐπ᾽ αὐτήν, καὶ οὐδὲν εὖρεν ἐν αὐτῇ εἰ μὴ φύλλα μόνον, καὶ λέγει αὐτῇ, μηκέτι ἐκ σοῦ καρπὸς γένηται εἰς τὸν αἰῶνα. καὶ ἐξηράνθη παραχρῆμα ἡ συκῆ.
21:19. et videns fici arborem unam secus viam venit ad eam et nihil invenit in ea nisi folia tantum et ait illi numquam ex te fructus nascatur in sempiternum et arefacta est continuo ficulnea
And seeing a certain fig tree by the way side, he came to it and found nothing on it but leaves only. And he saith to it: May no fruit grow on thee henceforward for ever. And immediately the fig tree withered away.
21:19. And seeing a certain fig tree beside the way, he approached it. And he found nothing on it, except only leaves. And he said to it, “May fruit never spring forth from you, for all time.” And immediately the fig tree was dried up.
21:19. And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.
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
19 (Мк XI, 13, 14). Марк об этом чуде рассказывает несколько иначе, чем Матфей, причем добавляет, что время (не собирания, а) созревания смокв еще не наступило, т. е. смоквы не могли еще сделаться спелыми и годными к употреблению в это время. Но оба евангелиста здесь ясно замечают, что на смоковнице не было даже и незрелых плодов, а были только листья. Это показывает, что состояние дерева было уже само по себе ненормально, что ему угрожала гибель, и, вероятно, в тот же год. Подобные обстоятельства известны всем садоводам. Больные и обреченные на гибель плодовые деревья не приносят обыкновенно плодов, хотя и бывают покрыты листьями. Древние толкователи объясняли событие в аллегорическом смысле, под смоковницей разумея синагогу, иудейский народ, Иерусалим и пр. (Ориген и др.). Златоуст, Феофилакт и Евфимий Зигабен объясняли чудо в том смысле, что оно было карательным. Из Евангелий, говорили они, не видно, чтобы Христос когда-либо карал или наказывал людей, но над смоковницей Он проявляет Свою силу, желая показать ученикам, что Он ею обладает; и если бы было нужно, то Он легко мог бы покарать и Своих врагов. Ученики, следовательно, не должны ничего бояться и быть смелыми (ina qarrwsin — Златоуст).
Adam Clarke: Commentary on the Bible - 1831
21:19: He saw a fig tree in the way - Επι της οδου, By the road side. As this fig tree was by the way side, it was no private property; and on this account our Lord, or any other traveler, had a right to take of its fruit. For a full explanation of this difficult passage, relative to this emblematic fig tree, see on Mar 11:13 (note), etc.
Let no fruit grow on thee - Can a professor, who affords Christ nothing but barren words and wishes, expect any thing but his malediction? When the soul continues in unfruitfulness, the influences of grace are removed, and then the tree speedily withers from the very root.
Albert Barnes: Notes on the Bible - 1834
21:19
And when he saw a fig-tree in the way ... - This tree was standing in the public road.
It was therefore common property and anyone might lawfully use its fruit. Mark says Mar 11:13, "Seeing a fig-tree afar off, having leaves, he came," etc. Not far off "from the road," but at a considerable distance from the place where he was. Having loaves, and appearing healthy and luxuriant, they presumed that there would be fruit on it. Mark says Mar 11:13, "he came, if haply he might find anything thereon." That is, judging from the "appearance" of the tree, it was "probable" that there would be fruit on it. We are not to suppose that our Lord was ignorant of the true condition of the tree, but he acted according to the appearance of things; being a man as well as divine, he acted, of course, as people do act in such circumstances.
And found nothing thereon but leaves only - Mark Mar 11:13 gives as a reason for this that "the time of figs was not yet." That is, the time "of gathering" the figs was not yet, or had not passed. It was a time when figs were ripe or suitable to eat, or he would not have gone to it, expecting to find them; but the time of gathering them had not passed, and it was to be presumed that they were still on the tree. This took place on the week of the Passover, or in the beginning of April. Figs, in Palestine, are commonly ripe at the Passover. The summer in Palestine begins in March, and it is no uncommon thing that figs should be eatable in April. It is said that they sometimes produce fruit the year round.
Mark Mar 11:12-13 says that this took place on the morning of the day on which he purified the temple. Matthew would lead us to suppose that it was on the day following. Matthew records briefly what Mark records more "fully." Matthew states the fact that the fig-tree was barren and withered away, without regarding minutely the order or the circumstances in which the event took place. There is no contradiction, because Matthew does not affirm that this took place on the morning after the temple was cleansed, though he places it in that order; nor does he say that a day did not elapse after the fig-tree was cursed before the disciples discovered that it was withered, though he does not affirm that it was so. Such circumstantial variations, where there is no positive contradiction, go greatly to confirm the truth of a narrative. They show that the writers were honest men, and did not "conspire" to deceive the world.
And said unto it, Let no fruit grow on thee ... - Mark calls this "cursing" the tree Mar 11:21. The word "curse," as used by him, does not imply "anger," or disappointment, or malice. It means only "devoting it to destruction," or causing it to wither away. All the "curse" that was pronounced was in the words "that no fruit should grow on it." The Jews used the word "curse" not as always implying "wrath or anger," but to devote to "death," or to any kind of destruction, Heb 6:8. It has been commonly thought that the Saviour performed this miracle to denote the sudden "withering away" or destruction of the Jewish people. They, like the fig-tree, promised fair. That was full of leaves, and they full of professions. Yet both were equally barren; and as that was destroyed, so they were soon to be. It was certain that this would be a good "illustration" of the destruction of the Jewish people, but there is no evidence that Jesus intended it as such, and without such evidence we have no right to say that was its meaning. "And presently the fig-tree withered away." That is, before another day. See mar It is probable that they were passing directly onward, and did not stop then to consider it. Matthew does not affirm that it withered "away in their presence," and Mark affirms that they made the discovery on the morning after it was "cursed."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:19: fig tree: Gr. one fig-tree
and found: Isa 5:4, Isa 5:5; Luk 3:9, Luk 13:6-9; Joh 15:2, Joh 15:6; Ti2 3:5; Tit 1:16
Let: Mar 11:14; Luk 19:42-44; Heb 6:7, Heb 6:8; Pe2 2:20-22; Rev 22:11
the fig tree: Jde 1:12
John Gill
21:19 And when he saw a fig tree,.... In the Greek text it is "one fig tree", one remarkable fig tree: he must see a great many, as he went along; for a large tract of the Mount Of Olives was full of fig trees, and therefore called "Bethphage": and notice has been taken already of the figs of Bethany: but he saw none that had such large and spreading leaves as this; for it was the time when the fig tree was just budding, and putting forth its leaves: wherefore he took notice of it; and though it was "afar off", as Mark says, yet being hungry, he made up to it, expecting, from its promising appearance, to find fruit on it. This fig tree was "in the way"; by the road side, and probably had no owner; was common to anybody, and so no injury was done to any person by losing it: he came to it,
and found nothing thereon but leaves only: Mark says, "he came, if haply he might find anything thereon"; which must be understood of him as man; for as he hungered as man, so he judged and expected as man, from the appearance of this fig tree, that he might find fruit upon it; and which is no contradiction to his deity, and his having the Spirit of God, as the Jew (t) objects; and especially since, as Bishop Kidder (u) observes, such an expectation is attributed to God himself, in Is 5:2 and it may be added, and with regard to that people, of which this fig tree was an emblem, and designed by Christ to be considered as such in what he did to it. The same evangelist further observes, "and when he came to it, he found nothing but leaves, for the time of figs was not yet". The word "yet" is not in the original text; which last clause is a reason, either why he found no fruit, or nothing but leaves upon it, because it was not a time, or season of figs: it was not a good fig year, so Dr. Hammond interprets it; and yet though it was not, since this tree was so very flourishing, fruit might have been expected on it: and also, it furnishes out a reason why Christ took so much pains to go to it, seeing there were very few figs to be had elsewhere, and this bid very fair to supply him with some in this time of scarcity: or else, as a reason why, besides its promising appearance, he expected fruit upon it, because the time of figs, that is, of the gathering of the figs, was not come: in which sense the phrase is used in Mt 21:34; and is Bishop Kidder's interpretation of the passage: and since therefore the time was not come for the ingathering of the figs, none had been taken off of it, the more might be expected on it. This sense would be very probable, did it appear that figs were usually ripe about this time; but the contrary seems manifest, both from Scripture, which represents the fig tree putting forth its leaves, as a sign the summer is nigh, Mt 24:32 and from the Talmudists, who say (w), that the beginning of leaves, or putting forth of the leaves of trees, is in the month Nisan, the month in which the passover was kept, and so the then present time of the year; and who, from this time, reckon three times fifty days, or five full months before the figs are ripe (x): so that these words are rather a reason why Christ did not expect to find figs on other trees, which he saw in great abundance as he passed along, because the time of common, ordinary figs being ripe, was not come; and why he particularly expected to find some on this tree, because it being full of leaves, appeared to be of a different kind from other fig trees: and was either of that sort which they call , "Benoth Shuach", as Dr. Lightfoot conjectures which were a kind of white figs that were not ripe till the third year (y). This tree put forth its fruit the first year, which hung on it the second, and were brought to perfection on the third: so that when it was three years old, it had fruit of the first, second, and third year on it: this being such a tree, by its being full of leaves, when others had none, or were just putting out, fruit, of one year, or more might have been expected on it, when it had none at all, and therefore was cursed: or it might be one of that sort which brought forth fruit twice a year; for of such sort of fig trees we read in the Jewish writings (z): and therefore though it was not the time of the common figs being ripe, yet this being one of the seasons, in which this tree bore ripe fruit, and being so very flourishing, might reasonably be expected from it: but there being none,
he said unto it, let no fruit grow on thee henceforward for ever; or, as it is expressed in Mark, "no man eat fruit of thee hereafter for ever": for if none grew on it henceforward, no man could hereafter eat of it. Both expressions design the same thing, the perpetual barrenness of the fig tree:
and presently the fig tree withered away: immediately, upon Christ's saying these words, its sap was dried up, it lost its verdure; its leaves were shrivelled and shrunk up, and dropped off, and the whole was blasted. This tree was an emblem of the Jews: Christ being hungry, and very desirous of the salvation of men, came first to them, from whom, on account of their large profession of religion, and great pretensions to holiness, and the many advantages they enjoyed, humanly speaking, much fruit of righteousness might have been expected; but, alas! he found nothing but mere words, empty boasts, an outward show of religion, an external profession, and a bare performance of trifling ceremonies, and oral traditions; wherefore Christ rejected them, and in a little time after, the kingdom of God, the Gospel, was taken away from them, and their temple, city, and nation, entirely destroyed.
(t) R. Isaac, Chizzuk Emuna, par. 2. c. 30. p. 421. (u) Demonstration of the Messiah, par. 2. p. 38. (w) Jarchi & Bartenora in Misn. Sheviith, c. 4. sect. 10. (x) T. Hieros. Sheviith, fol. 35. 4. (y) Misn. Sheviith, c. 5. sect. 1. & Demai, c. 1. sect. 1. & Maimon. & Bartenora in ib. (z) Misn. Demai, c. 1. sect. 1. & Maimon. in ib. T. Bab. Erubin, fol. 18. 1.
21:2021:20: Իբրեւ տեսին աշակերտքն՝ զարմացա՛ն եւ ասեն, թէ զիա՞րդ վաղվաղակի ցամաքեցաւ թզենին։
20 Երբ աշակերտները այս տեսան, զարմացան ու ասացին. «Ինչպէ՞ս թզենին իսկոյն չորացաւ»
20 Աշակերտները երբ տեսան, զարմացան ու ըսին. «Թզենին ինչպէ՞ս շուտ մը չորցաւ»։
Իբրեւ տեսին աշակերտքն, զարմացան եւ ասեն թէ` Զիա՞րդ վաղվաղակի ցամաքեցաւ թզենին:

21:20: Իբրեւ տեսին աշակերտքն՝ զարմացա՛ն եւ ասեն, թէ զիա՞րդ վաղվաղակի ցամաքեցաւ թզենին։
20 Երբ աշակերտները այս տեսան, զարմացան ու ասացին. «Ինչպէ՞ս թզենին իսկոյն չորացաւ»
20 Աշակերտները երբ տեսան, զարմացան ու ըսին. «Թզենին ինչպէ՞ս շուտ մը չորցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2020: Увидев это, ученики удивились и говорили: как это тотчас засохла смоковница?
21:20  καὶ ἰδόντες οἱ μαθηταὶ ἐθαύμασαν λέγοντες, πῶς παραχρῆμα ἐξηράνθη ἡ συκῆ;
21:20. καὶ (And) ἰδόντες ( having-had-seen ,"οἱ (the-ones) μαθηταὶ (learners,"ἐθαύμασαν (they-marvelled-to) λέγοντες ( forthing ,"Πῶς (Unto-whither) παραχρῆμα (beside-to-an-affording-to) ἐξηράνθη (it-was-dried) ἡ (the-one) συκῆ; (a-figging?"
21:20. et videntes discipuli mirati sunt dicentes quomodo continuo aruitAnd the disciples seeing it wondered, saying: How is it presently withered away?
20. And when the disciples saw it, they marveled, saying, How did the fig tree immediately wither away?
21:20. And seeing this, the disciples wondered, saying, “How did it dry up so quickly?”
21:20. And when the disciples saw [it], they marvelled, saying, How soon is the fig tree withered away!
And when the disciples saw [it], they marvelled, saying, How soon is the fig tree withered away:

20: Увидев это, ученики удивились и говорили: как это тотчас засохла смоковница?
21:20  καὶ ἰδόντες οἱ μαθηταὶ ἐθαύμασαν λέγοντες, πῶς παραχρῆμα ἐξηράνθη ἡ συκῆ;
21:20. et videntes discipuli mirati sunt dicentes quomodo continuo aruit
And the disciples seeing it wondered, saying: How is it presently withered away?
21:20. And seeing this, the disciples wondered, saying, “How did it dry up so quickly?”
21:20. And when the disciples saw [it], they marvelled, saying, How soon is the fig tree withered away!
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
20 (Мк XI:20, 21). Событие это относят к третьему дню еврейской недели (по нашему вторнику) и, по-видимому, не без достаточных оснований. Евангелист Марк, рассказав об изгнании торгующих из храма и о том, что книжники и первосвященники искали, как бы погубить Христа (XI:15-18), прибавляет: «когда же стало поздно, Он вышел вон из города». С рассказом Марка, в сущности, согласен и рассказ Луки (XIX:45-48). Затем в XI:20 Марк замечает: «поутру (prwi, т. е. очень рано), проходя мимо, (ученики) увидели, что смоковница засохла до корня». Этот и дальнейшие стихи Марка совпадают с разбираемым стихом Матфея и дальнейшими. На этом основании можно с большою вероятностью предполагать, что события, здесь рассказываемые, совершились не в тот день, когда «проклята» была смоковница, а на следующий, и в этом смысле следует толковать выражение Матфея «тотчас» (paracrhma). Хотя слово это и указывает на внезапность и быстроту, но ниоткуда не видно, чтобы ученики заметили, что смоковница начала сохнуть или тотчас же после слов Христа, или на возвратном пути из Иерусалима. Они заметили это на другой день рано утром, и слово «тотчас» должно, таким образом, понимать в смысле предшествующего дня и ночи. Иссушение смоковницы не совершилось мгновенно, но так быстро, что уже на другой день можно было заметить ее гибель. Это было чудо, на что указывает слово eqaumasan.
Adam Clarke: Commentary on the Bible - 1831
21:20: How soon is the fig tree withered away! - We often say to our neighbors, "How suddenly this man died! Who could have expected it so soon?" But who takes warning by these examples? What we say to-day of Others, may be said to-morrow of Ourselves. Be ye also ready! Lord, increase our faith!
Albert Barnes: Notes on the Bible - 1834
21:20
And when the disciples saw it - That is, on the morning following that on which it was cursed, Mar 11:20.
They marveled, saying ... - Peter said this, Mar 11:21 Matthew means only to say that this was said to him; Mark tells us which one of them said it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:20: How: Isa 40:6-8; Mar 11:20, Mar 11:21; Jam 1:10, Jam 1:11
John Gill
21:20 And when the disciples saw it,.... The next day in the morning, as Mark says: they had, heard what Christ had said to it the day before, as the same evangelist observes; but did not take notice of the immediate withering of the tree; but the next morning, as they returned from Bethany, they saw it dried up from the roots:
they marvelled; not that Christ should curse it, but that it should wither away so soon, and upon his saying what he did; which was a considerable instance of his power and Godhead, all creatures, animate and inanimate, being at his command and disposal:
saying, how soon is the fig tree withered away? This was said by Peter, in the name of the rest, who recollecting what Jesus had said to it the day before, and observing how the event had answered his words so soon, addressed Christ after this manner: "master, behold the fig tree which thou cursedst is withered away"; expressing his wonder at it, and ascribing, it to the power of Christ; of which this was an amazing proof and evidence.
John Wesley
21:20 The disciples seeing it - As they went by, the next day.
21:2121:21: Պատասխանի՛ ետ Յիսուս՝ եւ ասէ ցնոսա. Ամէն ասե՛մ ձեզ. Եթէ ունիցիք հաւատս՝ եւ ո՛չ երկմտիցէք՝ ոչ միայն զթզենւոյդ առնիցէք, այլ թէպէտ եւ լերինդ ասիցէք. Բարձի՛ր եւ անկի՛ր ՚ի ծով, եղիցի՛[386]։ [386] Բազումք. Ոչ միայն թզենւոյդ առ՛՛։
21 Յիսուս պատասխանեց եւ ասաց նրանց. «Ճշմարիտ եմ ասում ձեզ, եթէ հաւատ ունենաք եւ չերկմտէք, ոչ միայն կ’անէք այդ թզենուն պատահածը, այլ թէկուզ եւ այդ լերանն ասէք՝ ելի՛ր ու ծովն ընկիր, այն կը կատարուի
21 Յիսուս պատասխան տուաւ ու ըսաւ անոնց. «Ճշմարիտ կ’ըսեմ ձեզի, ‘Եթէ հաւատք ունենաք ու չերկմտիք, ոչ միայն այդ թզենիին եղածը պիտի ընէք, հապա նաեւ եթէ այս լերանը ըսէք ‘Ելի՛ր ու ծովը ինկիր’, պիտի իյնայ։
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Ամէն ասեմ ձեզ. Եթէ ունիցիք հաւատս եւ ոչ երկմտիցէք, ոչ միայն զթզենւոյդ առնիցէք, այլ թէպէտ եւ լերինդ ասիցէք. Բարձիր եւ անկիր ի ծով, եղիցի:

21:21: Պատասխանի՛ ետ Յիսուս՝ եւ ասէ ցնոսա. Ամէն ասե՛մ ձեզ. Եթէ ունիցիք հաւատս՝ եւ ո՛չ երկմտիցէք՝ ոչ միայն զթզենւոյդ առնիցէք, այլ թէպէտ եւ լերինդ ասիցէք. Բարձի՛ր եւ անկի՛ր ՚ի ծով, եղիցի՛[386]։
[386] Բազումք. Ոչ միայն թզենւոյդ առ՛՛։
21 Յիսուս պատասխանեց եւ ասաց նրանց. «Ճշմարիտ եմ ասում ձեզ, եթէ հաւատ ունենաք եւ չերկմտէք, ոչ միայն կ’անէք այդ թզենուն պատահածը, այլ թէկուզ եւ այդ լերանն ասէք՝ ելի՛ր ու ծովն ընկիր, այն կը կատարուի
21 Յիսուս պատասխան տուաւ ու ըսաւ անոնց. «Ճշմարիտ կ’ըսեմ ձեզի, ‘Եթէ հաւատք ունենաք ու չերկմտիք, ոչ միայն այդ թզենիին եղածը պիտի ընէք, հապա նաեւ եթէ այս լերանը ըսէք ‘Ելի՛ր ու ծովը ինկիր’, պիտի իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
21:2121: Иисус же сказал им в ответ: истинно говорю вам, если будете иметь веру и не усомнитесь, не только сделаете то, что [сделано] со смоковницею, но если и горе сей скажете: поднимись и ввергнись в море, --будет;
21:21  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν αὐτοῖς, ἀμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῶ ὄρει τούτῳ εἴπητε, ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται·
21:21. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ἐὰν (if-ever) ἔχητε (ye-might-hold) πίστιν (to-a-trust) καὶ (and) μὴ (lest) διακριθῆτε, (ye-might-have-been-separated-through,"οὐ (not) μόνον (to-alone) τὸ (to-the-one) τῆς (of-the-one) συκῆς (of-a-figging) ποιήσετε, (ye-shall-do-unto,"ἀλλὰ (other) κἂν (and-ever) τῷ (unto-the-one) ὄρει (unto-a-jut) τούτῳ (unto-the-one-this) εἴπητε (ye-might-have-had-said,"Ἄρθητι (Thou-should-have-been-lifted) καὶ (and) βλήθητι (thou-should-have-been-casted) εἰς (into) τὴν (to-the-one) θάλασσαν, (to-a-sea," γενήσεται : ( it-shall-become ,"
21:21. respondens autem Iesus ait eis amen dico vobis si habueritis fidem et non haesitaveritis non solum de ficulnea facietis sed et si monti huic dixeritis tolle et iacta te in mare fietAnd Jesus answering, said to them: Amen, I say to you, if you shall have faith and stagger not, not only this of the fig tree shall you do, but also if you shall say to this mountain, Take up and cast thyself into the sea, it shall be done.
21. And Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do what is done to the fig tree, but even if ye shall say unto this mountain, Be thou taken up and cast into the sea, it shall be done.
21:21. And Jesus responded to them by saying: “Amen I say to you, if you have faith and do not hesitate, not only shall you do this, concerning the fig tree, but even if you would say to this mountain, ‘Take and cast yourself into the sea,’ it shall be done.
21:21. Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this [which is done] to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.
Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this [which is done] to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done:

21: Иисус же сказал им в ответ: истинно говорю вам, если будете иметь веру и не усомнитесь, не только сделаете то, что [сделано] со смоковницею, но если и горе сей скажете: поднимись и ввергнись в море, --будет;
21:21  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν αὐτοῖς, ἀμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῶ ὄρει τούτῳ εἴπητε, ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται·
21:21. respondens autem Iesus ait eis amen dico vobis si habueritis fidem et non haesitaveritis non solum de ficulnea facietis sed et si monti huic dixeritis tolle et iacta te in mare fiet
And Jesus answering, said to them: Amen, I say to you, if you shall have faith and stagger not, not only this of the fig tree shall you do, but also if you shall say to this mountain, Take up and cast thyself into the sea, it shall be done.
21:21. And Jesus responded to them by saying: “Amen I say to you, if you have faith and do not hesitate, not only shall you do this, concerning the fig tree, but even if you would say to this mountain, ‘Take and cast yourself into the sea,’ it shall be done.
21:21. Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this [which is done] to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.
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
21 (Мк XI, 22, 23). Замечательно, что в Своем ответе ученикам Спаситель ни слова не говорит об иссохшей смоковнице. Но что Он считает действие, совершенное над нею, чудом, видно из того, что, по Его словам, подобные же чудеса могут быть следствием веры. О переставлении гор см. прим. к XVII:20.
Adam Clarke: Commentary on the Bible - 1831
21:21: If ye have faith, and doubt not - See on Mat 17:20 (note). Removing mountains, and rooting up of mountains, are phrases very generally used to signify the removing or conquering great difficulties - getting through perplexities. So, many of the rabbins are termed rooters up of mountains, because they were dexterous in removing difficulties, solving cases of conscience, etc. In this sense our Lord's words are to be understood. He that has faith will get through every difficulty and perplexity; mountains shall become molehills or plains before him. The saying is neither to be taken in its literal sense, nor is it hyperbolical: it is a proverbial form of speech, which no Jew could misunderstand, and with which no Christian ought to be puzzled.
Albert Barnes: Notes on the Bible - 1834
21:21
Jesus answered and said ... - Jesus took occasion from this to establish their faith in God, Mar 11:22
He told them that any difficulty could be overcome by faith. To remove a mountain denotes the power of surmounting or removing any difficulty. The phrase was so used by the Jews. There is no doubt that this was "literally" true - that if "they had the faith of miracles," they could remove the mountain before them - the Mount of Olives - for this was as easy for God to do by them as to heal the sick or raise the dead. But the Saviour rather referred, probably, to the difficulties and trials which they would be called to endure in preaching the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:21: If ye have: Mat 17:20; Mar 11:22, Mar 11:23; Luk 17:6, Luk 17:7; Rom 4:19, Rom 4:20; Co1 13:2; Jam 1:6
Be thou removed: Mat 8:12
Geneva 1599
21:21 (5) Jesus answered and said unto them, Verily I say unto you, If ye have faith, and (i) doubt not, ye shall not only do this [which is done] to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.
(5) How great the force of faith is.
(i) The Greek word signifies a fixing or wavering of mind, so that we cannot tell which way to take.
John Gill
21:21 Jesus answered and said unto them,.... His disciples wondering at his power, in causing the fig tree to wither so suddenly:
verily I say unto you, if ye have faith; that is, in God, in his power, which reaches to all things: the object of faith is expressed in Mark, and by way of exhortation, "have faith in God", that he will enable you to perform whatsoever ye shall desire; which must be understood, not of spiritual faith in the promises of God, and person of Christ, but of, the faith of miracles, or faith in the power of God to perform things that are above the strength of nature:
and doubt not; either of the power, or will of God to do for you, and by you, the thing desired; for this kind of faith would not admit of the least degree of doubting: there must be no hesitation in the mind, no reasoning upon the thing, how it can be performed; the mind must not be divided between the power and will of God, and the difficulties and discouragements which attend the case, but must believe in hope against hope, with a full persuasion of accomplishment: for want of this faith, without doubting, the disciples could not cure the child that was lunatic.
Ye shall not only do this which is done to the fig tree; cause one to be dried up, and wither away by a word, as Christ had done to this, which, comparatively speaking, was but a lesser sort of miracle;
but also, if ye shall say to this mountain; the Mount of Olives, where Christ and his disciples now were, and were passing over, or, at least, were very near it; or any other mountain wherever they might be, to which they should, upon any occasion, think fit to say,
be thou removed, and cast into the sea; which was many miles off from Mount Olivet, and must he a very surprising performance for a mountain to be rooted up, so large as that was, and be carried several miles from its former situation, and be thrown into the sea; and yet, as difficult and amazing as this may seem,
Tit shall be done: that is, provided the person doubts not; or, as it is said in Mark, "shall not doubt in his heart, but shall believe that those things, which he saith, shall come to pass, he shall have whatsoever he saith": for this must not be confined to the particular instances of drying up a fig tree, or removing a mountain, but the doing of any sort of miracle, how great soever. Nor is it our Lord's meaning that they should do these particular things; nor is it certain that they ever did: but his sense is, that, had they faith, they should be able not only to do such lesser miracles, as, comparatively speaking, the withering of the fig tree was, but they should be able to perform things much more difficult and surprising, whenever the good of the souls of men, the propagation of the Gospel, and the glory of God required them.
John Wesley
21:21 Jesus answering, said, If ye have faith - Whence we may learn, that one great end of our Lord in this miracle was to confirm and increase their faith: another was, to warn them against unfruitfulness. Mt 17:20.
21:2221:22: Եւ զամենայն ինչ զոր եւ խնդրիցէք յաղօթս հաւատովք՝ առնուցո՛ւք։
22 Եւ ամէն ինչ, որ ուզէք աղօթքի մէջ հաւատով, կը ստանաք»:
22 Ամէն ինչ որ աղօթքի մէջ հաւատքով կը խնդրէք, պիտի առնէք»։
Եւ զամենայն ինչ զոր եւ խնդրիցէք յաղօթս հաւատովք` առնուցուք:

21:22: Եւ զամենայն ինչ զոր եւ խնդրիցէք յաղօթս հաւատովք՝ առնուցո՛ւք։
22 Եւ ամէն ինչ, որ ուզէք աղօթքի մէջ հաւատով, կը ստանաք»:
22 Ամէն ինչ որ աղօթքի մէջ հաւատքով կը խնդրէք, պիտի առնէք»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2222: и всё, чего ни попросите в молитве с верою, получите.
21:22  καὶ πάντα ὅσα ἂν αἰτήσητε ἐν τῇ προσευχῇ πιστεύοντες λήμψεσθε.
21:22. καὶ (and) πάντα ( to-all ) ὅσα ( to-which-a-which ) ἂν (ever) αἰτήσητε (ye-might-have-appealed-unto) ἐν (in) τῇ (unto-the-one) προσευχῇ (unto-a-goodly-holding-toward) πιστεύοντες ( trusting-of ) λήμψεσθε . ( ye-shall-take )
21:22. et omnia quaecumque petieritis in oratione credentes accipietisAnd all things whatsoever you shall ask in prayer believing, you shall receive.
22. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.
21:22. And all things whatsoever that you shall ask for in prayer: believing, you shall receive.”
21:22. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.
And all things, whatsoever ye shall ask in prayer, believing, ye shall receive:

22: и всё, чего ни попросите в молитве с верою, получите.
21:22  καὶ πάντα ὅσα ἂν αἰτήσητε ἐν τῇ προσευχῇ πιστεύοντες λήμψεσθε.
21:22. et omnia quaecumque petieritis in oratione credentes accipietis
And all things whatsoever you shall ask in prayer believing, you shall receive.
21:22. And all things whatsoever that you shall ask for in prayer: believing, you shall receive.”
21:22. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.
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
22 (Мк XI:24). Слова Спасителя имеют здесь приблизительно тот же смысл, как и в Мф VII:7.
Adam Clarke: Commentary on the Bible - 1831
21:22: All things - ye shall ask in prayer, believing - In order to get salvation, there must be,
1. a conviction of the want of it: this begets,
2. prayer, or warm desires, in the heart: then
3. the person asks, i.e. makes use of words expressive of his wants and wishes:
4. believes the word of promise, relative to the fulfillment of his wants: and
5. receives, according to the merciful promise of God, the salvation which his soul requires.
Albert Barnes: Notes on the Bible - 1834
21:22
And all things ... - He adds an encouragement for them to pray, assuring them that they should have all things which they asked.
This promise was evidently a special one, given to them in regard to working miracles. To them it was true, but it is manifest that we have no right to apply this promise to ourselves. It was desired especially for the apostles; nor have we a right to turn it from its original meaning. There are other promises in, abundance on which we "may" rely in prayer, with confident assurance that our prayers will be heard. Compare the notes at Mat 7:7-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:22: Mat 7:7, Mat 7:11, Mat 18:19; Mar 11:24; Luk 11:8-10; Joh 14:13, Joh 15:7, Joh 16:24; Jam 5:16; Jo1 3:22, Jo1 5:14, Jo1 5:15
John Gill
21:22 And all things whatsoever,.... Not only miracles, but any other thing which may be for the honour of God, the interest of religion, the spreading of the Gospel, the enlargement of the kingdom, of Christ, their own spiritual good, and the welfare of immortal souls,
ye shall ask in prayer, believing. Munster's Hebrew Gospel reads it, "in prayer, and in faith"; and the Arabic version renders it, "in prayer with faith"; both to the same purpose, and aptly express the sense of the words, which design the prayer of faith; or that prayer which is put up in the strength of faith; and is of great avail with God: for whatever is asked in faith, agreeable to the will of God, which is contained in his covenant, word, and promises, and makes for his glory, and the good of his people, shall be given, be it what it will; though to carnal sense and reason it may seem impracticable and impossible:
ye shall receive; of God, through Christ, freely and fully, and shall have and enjoy them, either they themselves, if asked for themselves, or others, for whom they are asked.
21:2321:23: Եւ իբրեւ եկն ՚ի տաճարն, մատե՛ան առ նա՝ մինչդեռ ուսուցանէր, քահանայապետքն եւ ծերք ժողովրդեանն՝ եւ ասեն. Որո՞վ իշխանութեամբ առնես զայդ. եւ ո՞վ ետ քեզ զիշխանութիւնդ զայդ[387]։ [387] Ոսկան. Եւ իբրեւ եկին ՚ի տա՛՛։ Ոմանք. Եւ ո՞ ետ քեզ։
23 Եւ երբ տաճար եկաւ, մինչ ուսուցանում էր, նրան մօտեցան քահանայապետները, ժողովրդի ծերերը եւ ասացին. «Ի՞նչ իշխանութեամբ ես այդ անում, եւ ո՞վ տուեց քեզ այդ իշխանութիւնը»
23 Երբ տաճարը եկաւ, քահանայապետները եւ ժողովուրդին ծերերը անոր մօտեցան՝ երբ կը սորվեցնէր՝ ու ըսին. «Ի՞նչ իշխանութիւնով կ’ընես այդ բաները եւ ո՞վ տուաւ քեզի այդ իշխանութիւնը»։
Եւ իբրեւ եկն ի տաճարն, մատեան առ նա, մինչդեռ ուսուցանէր, քահանայապետքն եւ ծերք ժողովրդեանն եւ ասեն. Որո՞վ իշխանութեամբ առնես զայդ, եւ ո՞վ ետ քեզ զիշխանութիւնդ զայդ:

21:23: Եւ իբրեւ եկն ՚ի տաճարն, մատե՛ան առ նա՝ մինչդեռ ուսուցանէր, քահանայապետքն եւ ծերք ժողովրդեանն՝ եւ ասեն. Որո՞վ իշխանութեամբ առնես զայդ. եւ ո՞վ ետ քեզ զիշխանութիւնդ զայդ[387]։
[387] Ոսկան. Եւ իբրեւ եկին ՚ի տա՛՛։ Ոմանք. Եւ ո՞ ետ քեզ։
23 Եւ երբ տաճար եկաւ, մինչ ուսուցանում էր, նրան մօտեցան քահանայապետները, ժողովրդի ծերերը եւ ասացին. «Ի՞նչ իշխանութեամբ ես այդ անում, եւ ո՞վ տուեց քեզ այդ իշխանութիւնը»
23 Երբ տաճարը եկաւ, քահանայապետները եւ ժողովուրդին ծերերը անոր մօտեցան՝ երբ կը սորվեցնէր՝ ու ըսին. «Ի՞նչ իշխանութիւնով կ’ընես այդ բաները եւ ո՞վ տուաւ քեզի այդ իշխանութիւնը»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2323: И когда пришел Он в храм и учил, приступили к Нему первосвященники и старейшины народа и сказали: какой властью Ты это делаешь? и кто Тебе дал такую власть?
21:23  καὶ ἐλθόντος αὐτοῦ εἰς τὸ ἱερὸν προσῆλθον αὐτῶ διδάσκοντι οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ λέγοντες, ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; καὶ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην;
21:23. Καὶ (And) ἐλθόντος (of-having-had-came) αὐτοῦ (of-it) εἰς (into) τὸ (to-the-one) ἱερὸν (to-sacred) προσῆλθαν (they-came-toward) αὐτῷ (unto-it) διδάσκοντι (unto-teaching,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) πρεσβύτεροι ( more-eldered ) τοῦ (of-the-one) λαοῦ (of-a-people," λέγοντες ( forthing ,"Ἐν (In) ποίᾳ (unto-whither-belonged) ἐξουσίᾳ (unto-a-being-out-unto) ταῦτα (to-the-ones-these) ποιεῖς; (thou-do-unto?"καὶ (And) τίς (what-one) σοι (unto-thee) ἔδωκεν (it-gave) τὴν (to-the-one) ἐξουσίαν (to-a-being-out-unto) ταύτην; (to-the-one-this?"
21:23. et cum venisset in templum accesserunt ad eum docentem principes sacerdotum et seniores populi dicentes in qua potestate haec facis et quis tibi dedit hanc potestatemAnd when he was come into the temple, there came to him, as he was teaching, the chief priests and ancients of the people, saying: By what authority dost thou these things? And who hath given thee this authority?
23. And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?
21:23. And when he had arrived at the temple, as he was teaching, the leaders of the priests and the elders of the people approached him, saying: “By what authority do you do these things? And who has given this authority to you?”
21:23. And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?
And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority:

23: И когда пришел Он в храм и учил, приступили к Нему первосвященники и старейшины народа и сказали: какой властью Ты это делаешь? и кто Тебе дал такую власть?
21:23  καὶ ἐλθόντος αὐτοῦ εἰς τὸ ἱερὸν προσῆλθον αὐτῶ διδάσκοντι οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ λέγοντες, ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; καὶ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην;
21:23. et cum venisset in templum accesserunt ad eum docentem principes sacerdotum et seniores populi dicentes in qua potestate haec facis et quis tibi dedit hanc potestatem
And when he was come into the temple, there came to him, as he was teaching, the chief priests and ancients of the people, saying: By what authority dost thou these things? And who hath given thee this authority?
21:23. And when he had arrived at the temple, as he was teaching, the leaders of the priests and the elders of the people approached him, saying: “By what authority do you do these things? And who has given this authority to you?”
21:23. And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?
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
23 (Мк XI, 27, 28; Лк XX:1, 2). Как мы видели, это событие нужно относить ко вторнику, когда Христос возвратился в Иерусалим. Он ходил в здании храма (peripatountoV autou — Марк) и учил (Матфей и Лука). В это время, по Матфею, подошли к Нему первосвященники и старейшины, а по Марку и Луке, еще и книжники. Нужно думать, что это была официальная депутация от Синедриона. Златоуст: «подобный вопрос предложили они и у евангелиста Иоанна, хотя не теми же словами, но в том же смысле» (Ин II:18). О знамениях начальники храма теперь не просят, как при первом очищении храма (Ин II:18), потому что тогда Христос не был еще известен как Великий Чудотворец. Но теперь Он совершил уже много знамений, которые также подводятся под общее выражение tauta.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority? 24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. 25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? 26 But if we shall say, Of men; we fear the people; for all hold John as a prophet. 27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.

Our Lord Jesus (like St. Paul after him) preached his gospel with much contention; his first appearance was in a dispute with the doctors in the temple, when he was twelve years old; and here, just before he died, we have him engaged in controversy. In this sense, he was like Jeremiah, a man of contention; not striving, but striven with. The great contenders with him, were, the chief priests and the elders, the judges of two distinct courts: the chief priests presided in the ecclesiastical court, in all matters of the Lord, as they are called; the elders of the people were judges of the civil courts, in temporal matters. See an idea of both, 2 Chron. xix. 5, 8, 11. These joined to attack Christ thinking they should find or make him obnoxious either to the one or to the other. See how woefully degenerate that generation was, when the governors both in church and state, who should have been the great promoters of the Messiah's kingdom, were the great opposers of it! Here we have them disturbing him when he was preaching, v. 23. They would neither receive his instructions themselves, nor let others receive them. Observe,

I. As soon as he came into Jerusalem, he went to the temple, though he had been affronted there the day before, was there in the midst of enemies and in the mouth of danger; yet thither he went, for there he had a fairer opportunity of doing good to souls than any where else in Jerusalem. Though he came hungry to the city, and was disappointed of a breakfast at the barren fig-tree, yet, for aught that appears, he went straight to the temple, as one that esteemed the words of God's mouth, the preaching of them, more than his necessary food.

II. In the temple he was teaching; he had called it a house of prayer (v. 13), and here we have him preaching there. Note, In the solemn assemblies of Christians, praying and preaching must go together, and neither must encroach upon, or jostle out, the other. To make up communion with God, we must not only speak to him in prayer, but hear what he has to say to us by his word; ministers must give themselves both to the word and to prayer, Acts vi. 4. Now that Christ taught in the temple, that scripture was fulfilled (Isa. ii. 3), Let us go up to the house of the Lord, and he will teach us his ways. The priests of old often taught there the good knowledge of the Lord; but they never had such a teacher as this.

III. When Christ was teaching the people, the priests and elders came upon him, and challenged him to produce his orders; the hand of Satan was in this, to hinder him in his work. Note, It cannot but be a trouble to a faithful minister, to be taken off, or diverted from, plain and practical preaching, by an unavoidable necessity of engaging in controversies, yet good was brought out of this evil, for hereby occasion was given to Christ to dispel the objections that were advanced against him, to the greater satisfaction of his followers; and, while his adversaries thought by their power to have silenced him, he by his wisdom silenced them.

Now, in this dispute with them, we may observe,

1. How he was assaulted by their insolent demand; By what authority doest thou these things, and who gave thee this authority? Had they duly considered his miracles, and the power by which he wrought them, they needed not to have asked this question; but they must have something to say for the shelter of an obstinate infidelity. "Thou ridest in triumph into Jerusalem, receivest the hosannas of the people, controllest in the temple, drivest out such as had license to be there, from the rulers of the temple, and paid them rent; thou are here preaching a new doctrine; whence hadst thou a commission to do all this? Was it from Cæsar, or from the high priest, or from God? Produce thy warrant, thy credentials. Dost not thou take too much upon thee?" Note, It is good for all that take upon them to act with authority, to put this question to themselves, "Who gave us that authority?" For, unless a man be clear in his own conscience concerning that, he cannot act with any comfort or hope of success. They who run before their warrant, run without their blessing, Jer. xxiii. 21, 22.

Christ had often said it, and proved it beyond contradiction, and Nicodemus, a master in Israel, had owned it, that he was a teacher sent of God (John iii. 2); yet, at this time of day, when that point had been so fully cleared and settled, they come to him with this question. (1.) In the ostentation of their own power, as chief priests and elders, which they thought authorized them to call him to an account in this manner. How haughtily do they ask, Who gave thee this authority? Intimating that he could have no authority, because he had none from them, 1 Kings xxii. 24; Jer. xx. 1. Note, It is common for the greatest abusers of their power to be the most rigorous assertors of it, and to take a pride and pleasure in any thing that looks like the exercise of it. (2.) It was to ensnare and entangle him. Should he refuse to answer this question, they would enter judgment against him upon Nihil dicit--He says nothing; would condemn him as standing mute; and would insinuate to the people, that his silence was a tacit confessing of himself to be a usurper: should he plead an authority from God, they would, as formerly, demand a sign from heaven, or make his defence his offence, and accuse him of blasphemy for it.

2. How he answered this demand with another, which would help them to answer it themselves (v. 24, 25); I also will ask you one thing. He declined giving them a direct answer, lest they should take advantage against him; but answers them with a question. Those that are as sheep in the midst of wolves, have need to be wise as serpents: the heart of the wise studieth to answer. We must give a reason of the hope that is in us, not only with meekness, but with fear (1 Pet. iii. 15), with prudent caution, lest truth be damaged, or ourselves endangered.

Now this question is concerning John's baptism, here put for his whole ministry, preaching as well as baptizing; "Was this from heaven, or of men? One of the two it must be; either what he did was of his own head, or he was sent of God to do it." Gamaliel's argument turned upon this hinge (Acts v. 38, 39); either this counsel is of men or of God. Though that which is manifestly bad cannot be of God, yet that which is seemingly good may be of men, nay of Satan, when he transforms himself into an angel of light. This question was not at all shuffling, to evade theirs; but,

(1.) If they answered this question, it would answer theirs: should they say, against their consciences, that John's baptism was of men, yet it would be easy to answer, John did no miracle (John x. 41), Christ did many; but should they say, as they could not but own, that John's baptism was from heaven (which was supposed in the questions sent him, John i. 21, Art thou Elias, or that prophet?) then their demand was answered, for he bare testimony to Christ. Note, Truths appear in the clearest light when they are taken in their due order; the resolving of the previous questions will be a key to the main question.

(2.) If they refused to answer it, that would be a good reason why he should not offer proofs of his authority to men that were obstinately prejudiced against the strongest conviction; it was but to cast pearls before swine. Thus he taketh the wise in their own craftiness (1 Cor. iii. 19); and those that would not be convinced of the plainest truths, shall be convicted of the vilest malice, against John first, then against Christ, and in both against God.

3. How they were hereby baffled and run aground; they knew the truth, but would not own it, and so were taken in the snare they laid for our Lord Jesus. Observe,

(1.) How they reasoned with themselves, not concerning the merits of the cause, what proofs there were of the divine original of John's baptism; no, their care was, how to make their part good against Christ. Two things they considered and consulted, in this reasoning with themselves--their credit, and their safety; the same things which they principally aim at, who seek their own things.

[1.] They consider their own credit, which they would endanger if they should own John's baptism to be of God; for then Christ would ask them, before all the people. Why did ye not believe him? And to acknowledge that a doctrine is from God, and yet not to receive and entertain it, is the greatest absurdity and iniquity that a man can be charged with. Many that will not be kept by the fear of sin from neglecting and opposing that which they know to be true and good are kept by the fear of shame from owning that to be true and good which they neglect and oppose. Thus they reject the counsel of God against themselves, in not submitting to John's baptism, and are left without excuse.

[2.] They consider their own safety, that they would expose themselves to the resentments of the people, if they should say that John's baptism was of men; We fear the people, for all hold John as a prophet. It seems, then, First, That the people had truer sentiments of John than the chief priests and the elders had, or, at least, were more free and faithful in declaring their sentiments. This people, of whom they said in their pride that they knew not the law, and were cursed (John vii. 49), it seems, knew the gospel, and were blessed. Secondly, That the chief priests and elders stood in awe of the common people, which is an evidence that things were in disorder among them, and that mutual jealousies were at a great height; that the government was become obnoxious to the hatred and scorn of the people, and the scripture was fulfilled, I have made you contemptible and base, Mal. ii. 8, 9. If they had kept their integrity, and done their duty, they had kept up their authority, and needed not to fear the people. We find sometimes that the people feared them, and it served them for a reason why they did not confess Christ, John ix. 22, xii. 42. Note, Those could not but fear the people, who studied only how to make the people fear them. Thirdly, That it is usually the temper even of common people to be zealous for the honour of that which they account sacred and divine. If they account John as a prophet, they will not endure that it should be said, His baptism was of men; hence the hottest contests have been about holy things. Fourthly, That the chief priests and elders were kept from an open denial of the truth, even against the conviction of their own minds, not by the fear of God, but purely by the fear of the people; as the fear of man may bring good people into a snare (Prov. xxix. 25), so sometimes it may keep bad people from being overmuch wicked, lest they should die before their time, Eccl. vii. 17. Many bad people would be much worse than they are, if they durst.

(2.) How they replied to our Saviour, and so dropped the question. They fairly confessed We cannot tell; that is, "We will not;" ouk oi damen--We never knew. The more shame for them, while they pretended to be leaders of the people, and by their office were obliged to take cognizance of such things; when they would not confess their knowledge, they were constrained to confess their ignorance. And observe, by the way, when they said, We cannot tell, they told a lie, for they knew that John's baptism was of God. Note, There are many who are more afraid of the shame of lying than of the sin, and therefore scruple not to speak that which they know to be false concerning their own thoughts and apprehensions, their affections and intentions, or their remembering or forgetting of things, because in those things they know nobody can disprove them.

Thus Christ avoided the snare they laid for him, and justified himself in refusing to gratify them; Neither tell I you by what authority I do these things. If they be so wicked and base as either not to believe, or not to confess, that the baptism of John was from heaven (though it obliged to repentance, that great duty, and sealed the kingdom of God at hand, that great promise), they were not fit to be discoursed with concerning Christ's authority; for men of such a disposition could not be convinced of the truth, nay, they could not but be provoked by it, and therefore he that is thus ignorant, let him be ignorant still. Note, Those that imprison the truths they know, in unrighteousness (either by not professing them, or by not practising according to them), are justly denied the further truths they enquire after, Rom. i. 18, 19. Take away the talent from him that buried it; those that will not see, shall not see.
Adam Clarke: Commentary on the Bible - 1831
21:23: By what authority doest thou these things? - The things which the chief priests allude to, were his receiving the acclamations of the people as the promised Messiah, his casting the traders out of the temple, and his teaching the people publicly in it.
Who gave thee this authority? - Not them: for, like many of their successors, they were neither teachers nor cleansers; though they had the name and the profits of the place.
Albert Barnes: Notes on the Bible - 1834
21:23: See also Mar 11:27-33; Luk 20:1-9.

21:23
When he was come into the temple - That is, probably, into the inner court - the court of the Israelites.
They took this opportunity of questioning him on this subject when he was not surrounded by the multitude.
By what authority ... - There was a show of propriety in this question. He was making great changes in the affairs of the temple, and they claimed the right to know why this was done, contrary to their permission. He was not "a priest;" he had no civil or ecclesiastical authority as a Jew. It was sufficient authority, indeed, that he came as a prophet and worked miracles. But they professed not to be satisfied with that.
These things - The things which he had just done, in overturning the seats of those that were engaged in traffic, Mat 21:12.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:23: when: Mar 11:27, Mar 11:28; Luk 19:47, Luk 19:48, Luk 20:1, Luk 20:2
the chief priests: ch1 24:1-19
By what: Exo 2:14; Act 4:7, Act 7:27
Geneva 1599
21:23 (6) And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what (k) authority doest thou these things? and who gave thee this authority?
(6) Against those who neglect the doctrine and bind the calling and vocation to an ordinary succession, going about by that false pretext, to stop Christ's mouth.
(k) Or by what power.
John Gill
21:23 And when he was come into the temple,.... The day following the cursing the fig tree: for the withering of it, and the notice the disciples took of it, and our Lord's discourse with them about it, were not in one and the same day, as is clear from the account the Evangelist Mark gives; but on the morning that Christ had conversed with his apostles by the way from Bethany to Jerusalem, concerning the strength of faith in prayer, and the success of it; when they were come into the city, and to the temple, whither he directly went, and entered upon his work of preaching to the people,
the chief priests and elders of the people came unto him. The "chief priests" were not the high priest, and his "sagan", or deputy, but the principal of the priesthood, who were chosen from the rest of their brethren, to sit in the sanhedrim; and "the elders of the people" were the laity that were chosen from among the people, to be members of the same grand council: in this sense the Jewish writers interpret the word "elders", in Deut 21:2 "thy elders, and thy judges"; that is,
"thy elders, who are thy judges: it is a tradition, R. Eliezer ben Jacob says, , "thine eiders; this is the great sanhedrim" (a).
The other Evangelists Mark and Luke add to these, Scribes, who also were a part of this great assembly; so that the principal members of it, if not the whole sanhedrim, came in a body together, if possible, by their presence and authority, to daunt Christ, discourage his ministry, bring it into contempt with the people, and stop his proceedings and success. And this they did
as he was teaching; the people, that is, preaching the Gospel to them, as Luke explains it: he was instructing them in the things relating to himself, and his kingdom, dispensing the mysteries of his grace, the doctrines of regeneration, justification, and salvation. Mark says, it was "as he was walking in the temple": and at the same time teaching the people, who flocked about him in like manner, as the Peripatetic philosophers taught their scholars walking: whence they had their name,
And said, by what authority dost thou these things? that is, drive out the buyers and sellers out of the temple, which greatly provoked them, their own gain and interest being concerned therein; and perform these miracles of restoring sight to the blind, and causing the lame to walk; which he had very lately wrought in the temple; and particularly preach these doctrines, the work in which he was then engaged:
and who gave thee this authority? They do not object to his doctrines, or dispute whether they were true or false; nor examine his miracles, whether they were of God, or of the devil: in these points they might fear he would be able to put them to silence and confusion, of which some of them had had an experience before; but they proceed in another way, in which they might hope for success, and attack him about his commission and authority under which he acted, whether he pretended to derive his authority from God, or from men: by this they designed to ensnare him and hoped they should gain their point, let him answer in what form he would. Should he say that God gave him the authority to do these things, they would charge him with enthusiasm and blasphemy, urging, that it was wickedness and presumption any man to pretend to be sent immediately from God; since the order of the priesthood, and of teaching was fixed, and none were to take upon them the office of a priest, or of a teacher of the people, but by their appointment; or none were called and sent, but through them, or by their means: and if he should say, that he had his authority from men, they would confront him, and absolutely deny that he had any from them, who only had the power of giving men an authority of preaching in the temple; wherefore he must be an usurper of this office, and a turbulent, seditious person, that sought to destroy all order, civil and ecclesiastical,
(a) T. Hieros Sota, fol. 23. 3. Jarchi in Deut. xxi. 2.
John Wesley
21:23 When he was come into the temple, the chief priests came - Who thought he violated their right: and the elders of the people - Probably, members of the sanhedrim, to whom that title most properly belonged: which is the more probable, as they were the persons under whose cognizance the late action of Christ, in purging the temple, would naturally fall. These, with the chief priests, seem purposely to have appeared in a considerable company, to give the more weight to what they said, and if need were, to bear a united testimony against him. As he was teaching - Which also they supposed he had no authority to do, being neither priest, nor Levite, nor scribe. Some of the priests (though not as priests) and all the scribes were authorized teachers. By what authority dost thou these things - Publicly teach the people! And drive out those who had our commission to traffic in the outer court? Lk 20:1; Mk 11:27.
Robert Jamieson, A. R. Fausset and David Brown
21:23 THE AUTHORITY OF JESUS QUESTIONED AND THE REPLY--THE PARABLES OF THE TWO SONS, AND OF THE WICKED HUSBANDMAN. ( = Mark 11:27-12:12; Luke 20:1-19). (Mat. 21:23-46)
By what authority doest thou these things!--referring particularly to the expulsion of the buyers and sellers from the temple, and who gave thee this authority?
21:2421:24: Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Հարցից եւ ե՛ս զձեզ բան մի. զոր թէ ասիցէք ինձ, եւ ես ձե՛զ ասացից՝ որով իշխանութեամբ առնեմ զայս[388]։ [388] Ոմանք. Եւ ես ձեզ ասեմ. Որով։
24 Յիսուս պատասխանեց եւ ասաց նրանց. «Ես էլ ձեզ մի բան հարցնեմ. եթէ ինձ ասէք, ես էլ ձե՛զ կ’ասեմ, թէ ինչ իշխանութեամբ եմ այս անում
24 Պատասխան տուաւ Յիսուս ու ըսաւ անոնց. «Ես ալ ձեզի բան մը հարցնեմ, եթէ ինծի ըսէք, ես ալ ձեզի պիտի ըսեմ թէ ի՛նչ իշխանութիւնով կ’ընեմ այս բաները։
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Հարցից եւ ես զձեզ բան մի, զոր թէ ասիցէք ինձ, եւ ես ձեզ ասացից որո՛վ իշխանութեամբ առնեմ զայս:

21:24: Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Հարցից եւ ե՛ս զձեզ բան մի. զոր թէ ասիցէք ինձ, եւ ես ձե՛զ ասացից՝ որով իշխանութեամբ առնեմ զայս[388]։
[388] Ոմանք. Եւ ես ձեզ ասեմ. Որով։
24 Յիսուս պատասխանեց եւ ասաց նրանց. «Ես էլ ձեզ մի բան հարցնեմ. եթէ ինձ ասէք, ես էլ ձե՛զ կ’ասեմ, թէ ինչ իշխանութեամբ եմ այս անում
24 Պատասխան տուաւ Յիսուս ու ըսաւ անոնց. «Ես ալ ձեզի բան մը հարցնեմ, եթէ ինծի ըսէք, ես ալ ձեզի պիտի ըսեմ թէ ի՛նչ իշխանութիւնով կ’ընեմ այս բաները։
zohrab-1805▾ eastern-1994▾ western am▾
21:2424: Иисус сказал им в ответ: спрошу и Я вас об одном; если о том скажете Мне, то и Я вам скажу, какою властью это делаю;
21:24  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν αὐτοῖς, ἐρωτήσω ὑμᾶς κἀγὼ λόγον ἕνα, ὃν ἐὰν εἴπητέ μοι κἀγὼ ὑμῖν ἐρῶ ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ·
21:24. ἀποκριθεὶς (Having-been-separated-off) [δὲ] "[moreover]"ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ἐρωτήσω (I-shall-entreat-unto) ὑμᾶς (to-ye) κἀγὼ (and-I) λόγον (to-a-forthee) ἕνα, (to-one) ὃν (to-which) ἐὰν (if-ever) εἴπητέ (ye-might-have-had-said) μοι (unto-me) κἀγὼ (and-I) ὑμῖν (unto-ye) ἐρῶ (I-shall-utter) ἐν (in) ποίᾳ (unto-whither-belonged) ἐξουσίᾳ (unto-a-being-out-unto) ταῦτα (to-the-ones-these) ποιῶ: (I-do-unto)
21:24. respondens Iesus dixit illis interrogabo vos et ego unum sermonem quem si dixeritis mihi et ego vobis dicam in qua potestate haec facioJesus answering, said to them: I also will ask you one word, which if you shall tell me, I will also tell you by what authority I do these things.
24. And Jesus answered and said unto them, I also will ask you one question, which if ye tell me, I likewise will tell you by what authority I do these things.
21:24. In response, Jesus said to them: “I also will question you with one word: if you tell me this, I also will tell you by what authority I do these things.
21:24. And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.
And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things:

24: Иисус сказал им в ответ: спрошу и Я вас об одном; если о том скажете Мне, то и Я вам скажу, какою властью это делаю;
21:24  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν αὐτοῖς, ἐρωτήσω ὑμᾶς κἀγὼ λόγον ἕνα, ὃν ἐὰν εἴπητέ μοι κἀγὼ ὑμῖν ἐρῶ ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ·
21:24. respondens Iesus dixit illis interrogabo vos et ego unum sermonem quem si dixeritis mihi et ego vobis dicam in qua potestate haec facio
Jesus answering, said to them: I also will ask you one word, which if you shall tell me, I will also tell you by what authority I do these things.
21:24. In response, Jesus said to them: “I also will question you with one word: if you tell me this, I also will tell you by what authority I do these things.
21:24. And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24 (Мк XI:29; Лк XX:3). На вопрос начальников Спаситель не дает прямого ответа. Он отвечает контрвопросом, от ответа на который зависело решение и вопроса, предложенного первосвященниками и старейшинами. Вместо того, чтобы отвечать на вопрос начальников Самому, Он предлагает ответить на него им. «Спрошу вас об одном» (logon ena) — дам вам один вопрос, скажу только несколько слов, — не более.
Adam Clarke: Commentary on the Bible - 1831
21:24: I also will ask you one thing - Our Lord was certainly under no obligation to answer their question: he had already given them such proofs of his Divine mission as could not possibly be exceeded, in the miracles which he wrought before their eyes, and before all Judea; and, as they would not credit him on this evidence, it would have been in vain to have expected their acknowledgment of him on any profession he would make.
Albert Barnes: Notes on the Bible - 1834
21:24 , Mat 21:25
And Jesus answered ... - Jesus was under no obligation to give them an answer.
They well knew by what authority he did this. He had not concealed his power in working miracles, and had not kept back the knowledge that he was the Messiah. He therefore referred them to a similar case - that of John the Baptist. He knew the estimation in which John was held by the people, and he took the wise in their own craftiness. Whatever answer they gave, he knew they Would convict themselves, and so they saw when they looked at the question. They reasoned correctly. If they should say that John received authority to baptize from God or from heaven, he would directly ask why they did not believe him. They professed to hear all the prophets. If they said, "Of men," they would be in danger, for all the people believed that John was a prophet.
The baptism of John - For an account of this, see mat 3. The word "baptism" here probably includes all his work. This was his principal employment; and hence he was called the Baptist, or the "Baptizer." But our Saviour's question refers "to his whole ministry." "The 'ministry of John' - his baptism, preaching, prophecies was it from God, or not?" If it was, then the inference was clear that Jesus was the Messiah, and then they might easily know by what authority he did those things.
From heaven - By divine authority, or by the command of God.
From men - By human authority.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:24: I also: Mat 10:16; Pro 26:4, Pro 26:5; Luk 6:9; Col 4:6
Geneva 1599
21:24 And Jesus answered and said unto them, I also will ask you (l) one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.
(l) One thing, that is to say, I will ask you one thing first before I answer your questions.
John Gill
21:24 And Jesus answered and said unto them,.... Not by replying directly to their question, but by putting another question to them, whereby he escaped the snare he saw they laid for him:
I also will ask you one thing, word, or question,
which if ye tell me; honestly, and plainly answer to it,
I likewise will tell you by what authority I do these things: which was putting the thing upon such a foot, and in such a form, as they could not well object to; for Christ promises, that if they would return a plain answer to the question he had to put to them, and which was no unreasonable, nor impertinent one, he would thoroughly satisfy them in this point; and expressly declare his commission and authority, what it was, and from whence he had it. The question is as follows:
John Wesley
21:24 I will ask you one thing - Who have asked me many: The baptism, that is, the whole ministry of John, was it from heaven or from men? - By what authority did he act and teach? Did man or God give him that authority? Was it not God? But if so, the consequence was clear. For John testified that Jesus was the Christ.
Robert Jamieson, A. R. Fausset and David Brown
21:24 And Jesus answered and said unto them, I also will ask you one thing, &c.
21:2521:25: Մկրտութիւնն Յովհաննու ուստի՞ էր՝ յերկնի՞ց՝ թէ ՚ի մարդկանէ։ Եւ նոքա խորհէին ընդ միմեանս եւ ասէին[389]. [389] ՚Ի լուս՛՛. Խորհէին ընդ միտս, եւ. համաձայն ոմանց ՚ի բնաբ՛՛։
25 Յովհաննէսի մկրտութիւնը որտեղի՞ց էր՝ երկնքի՞ց, թէ՞՝ մարդկանցից»: Նրանք իրար մէջ խորհուրդ էին անում ու ասում. «Եթէ ասենք՝ երկնքից, մեզ կ’ասի՝ իսկ ինչո՞ւ չհաւատացիք նրան
25 Յովհաննէսին մկրտութիւնը ուրկէ՞ էր, երկնքէ՞ն թէ մարդոցմէ»։ Անոնք իրենց մէջ կը խորհէին ու կ’ըսէին. «Եթէ ըսենք՝
Մկրտութիւնն Յովհաննու ուստի՞ էր, յերկնի՞ց թէ ի մարդկանէ: Եւ նոքա խորհէին [77]ընդ միմեանս`` եւ ասէին:

21:25: Մկրտութիւնն Յովհաննու ուստի՞ էր՝ յերկնի՞ց՝ թէ ՚ի մարդկանէ։ Եւ նոքա խորհէին ընդ միմեանս եւ ասէին[389].
[389] ՚Ի լուս՛՛. Խորհէին ընդ միտս, եւ. համաձայն ոմանց ՚ի բնաբ՛՛։
25 Յովհաննէսի մկրտութիւնը որտեղի՞ց էր՝ երկնքի՞ց, թէ՞՝ մարդկանցից»: Նրանք իրար մէջ խորհուրդ էին անում ու ասում. «Եթէ ասենք՝ երկնքից, մեզ կ’ասի՝ իսկ ինչո՞ւ չհաւատացիք նրան
25 Յովհաննէսին մկրտութիւնը ուրկէ՞ էր, երկնքէ՞ն թէ մարդոցմէ»։ Անոնք իրենց մէջ կը խորհէին ու կ’ըսէին. «Եթէ ըսենք՝
zohrab-1805▾ eastern-1994▾ western am▾
21:2525: крещение Иоанново откуда было: с небес, или от человеков? Они же рассуждали между собою: если скажем: с небес, то Он скажет нам: почему же вы не поверили ему?
21:25  τὸ βάπτισμα τὸ ἰωάννου πόθεν ἦν; ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων; οἱ δὲ διελογίζοντο ἐν ἑαυτοῖς λέγοντες, ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ ἡμῖν, διὰ τί οὗν οὐκ ἐπιστεύσατε αὐτῶ;
21:25. τὸ (The-one) βάπτισμα (an-immersing-to) τὸ (the-one) Ἰωάνου (of-an-Ioanes) πόθεν (whither-from) ἦν; (it-was?"ἐξ (Out) οὐρανοῦ (of-a-sky) ἢ (or) ἐξ (out) ἀνθρώπων; (of-mankinds?"οἱ (The-ones) δὲ (moreover) διελογίζοντο ( they-were-fortheeing-through-to ) ἐν (in) ἑαυτοῖς (unto-selves) λέγοντες ( forthing ,"Ἐὰν (If-ever) εἴπωμεν (we-might-have-had-said,"Ἐξ (Out) οὐρανοῦ, (of-a-sky,"ἐρεῖ (it-shall-utter) ἡμῖν (unto-us,"Διὰ (Through) τί (to-what-one) οὖν (accordingly) οὐκ (not) ἐπιστεύσατε (ye-trusted-of) αὐτῷ; (unto-it?"
21:25. baptismum Iohannis unde erat e caelo an ex hominibus at illi cogitabant inter se dicentes si dixerimus e caelo dicet nobis quare ergo non credidistis illiThe baptism of John, whence was it? From heaven or from men? But they thought within themselves, saying:
25. The baptism of John, whence was it? from heaven or from men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why then did ye not believe him?
21:25. The baptism of John, where was it from? Was it from heaven, or from men?” But they thought within themselves, saying:
21:25. The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?
The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him:

25: крещение Иоанново откуда было: с небес, или от человеков? Они же рассуждали между собою: если скажем: с небес, то Он скажет нам: почему же вы не поверили ему?
21:25  τὸ βάπτισμα τὸ ἰωάννου πόθεν ἦν; ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων; οἱ δὲ διελογίζοντο ἐν ἑαυτοῖς λέγοντες, ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ ἡμῖν, διὰ τί οὗν οὐκ ἐπιστεύσατε αὐτῶ;
21:25. baptismum Iohannis unde erat e caelo an ex hominibus at illi cogitabant inter se dicentes si dixerimus e caelo dicet nobis quare ergo non credidistis illi
The baptism of John, whence was it? From heaven or from men? But they thought within themselves, saying:
21:25. The baptism of John, where was it from? Was it from heaven, or from men?” But they thought within themselves, saying:
21:25. The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25 (Мк XI:30, 31; Лк XX:4, 5). Когда Иоанн проповедовал и крестил, то власти послали священников и левитов допросить, кто он (Ин I:19 и сл.). Это, в сущности, равнялось вопросу: какою властью Он это делает, и кто дал Ему эту власть. Ответ Иоанна был, конечно, известен иудеям. Он дан был не столько словом, сколько делом. Святая жизнь Иоанна и вся, вообще, его деятельность свидетельствовали о том, что он был послан от Бога. Но этот посланник Божий свидетельствовал об Иисусе Христе, как об агнце Божием, который берёт на Себя грехи мира (Ин I:29) и проч. Отсюда было видно, какою властью Христос «это» делает и кто дал Ему эту власть: она получена была не от людей, не от первосвященников, книжников, старейшин, а от Самого Бога. Поэтому вопрос Христа, предложенный в таком виде, привел начальников храма в затруднение. Обстоятельство, что они dielogizonto par eautoiV — рассуждали между собою, показывает, что они дали ответ на вопрос Христа не сразу. Они подошли к Нему в то время, когда Он учил, и предложили Ему вопрос о власти публично. Он, с Своей стороны, предложил им вопрос также публично. После этого они отошли от Него и начали совещаться, подобно тому, как совещаются между собою разные политические партии. Ничего этого не было бы нужно, если бы Спаситель не был окружен народом. Во время их совещания Спаситель, как нужно предполагать, продолжал говорить с народом. Предметом совещания начальников был вопрос: с небес ли крещение Иоанна? Под крещением здесь разумеется вся вообще его деятельность и посольство. Они называются здесь по главному характеристическому признаку его деятельности и проповеди — крещению.
Adam Clarke: Commentary on the Bible - 1831
21:25: The baptism of John - Had John a Divine commission or not, for his baptism and preaching? Our Lord here takes the wise in their own cunning. He knew the estimation John was in among the people; and he plainly saw that, if they gave any answer at all, they must convict themselves: and so they saw, when they came to examine the question. See Mat 21:25, Mat 21:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:25: baptism: Mat 3:1-12, Mat 11:7-15, Mat 17:12, Mat 17:13; Mar 1:1-11, Mar 11:27-33; Luk 1:11-17, Luk 1:67-80; Luke 3:2-20, Luk 7:28-35; Joh 1:6, Joh 1:15, Joh 1:25-34, Joh 3:26-36
Why: Luk 20:5; Joh 3:18, Joh 5:33-36, Joh 5:44-47, Joh 10:25, Joh 10:26, Joh 12:37-43; Jo1 3:20
Geneva 1599
21:25 The (m) baptism of John, whence was it? from (n) heaven, or of men? And they (o) reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?
(m) The preaching of John is called by the figure "baptism" because he preached the baptism of repentance, etc.; (Mk 1:4; Acts 19:3).
(n) From God, and so it is plainly seen how these are set one against another.
(o) Beat their heads about it, and mused, or laid their heads together.
John Gill
21:25 The baptism of John, whence was it?.... By the baptism of John, is meant the ordinance of water baptism, which was first administered by him; from whence he took the name of John the Baptist: and the doctrine which he preached concerning it, and previous to it, and even the whole of his ministry; which is denominated from a principal part of it, and which greatly distinguished his ministry from all others: and the question put by Christ concerning it is, whence it was? by what authority did John administer the ordinance of water baptism, which had never been administered before by any? who sent him to preach the baptism of repentance for the remission of sins, a doctrine the world had never heard of before? who gave him a commission to discharge the several parts of his ministry, which he performed in such a wonderful and powerful manner? did he receive his authority
from heaven, or of men? that is, from God or man? as the opposition requires; and as it was usual for the Jews to call God by the name of "heaven": in this sense it is used by them, when they say (b), that such have no part in the world to come, who affirm, that the law is not , "from heaven", that is, from God; which is exactly the phrase here: and when they observe (c), that care should be taken that a man does not pronounce , "the name of heaven", that is, God, in vain: and when they tell (d) us of a certain man that built large buildings by the way side, and put food and drink there, so that everyone that came went in and eat, and drank, , "and blessed heaven"; that is blessed, or gave thanks to God; and when they speak of (e) , "death by heaven"; that is, death which is immediately inflicted by God. So when Christ here asks, whether John's baptism was from heaven, or of men, his meaning is, whether it was of divine institution, and that John acted by divine authority, and commission; or whether it was an human device of his own, or of other men, and that he took the office of preaching and baptizing upon himself of his own head, or by some human appointment: to this he requires a direct answer, as is said in Mark, "answer me"; whether it was from the one, or from the other,
and they reasoned with themselves; either "within themselves", as the Arabic version renders it, "in their own minds", as the Syriac; or they took some little time and privately conferred together, what answer they should return; when they argued the point among themselves,
saying, if we shall say from heaven; if we shall return for answer, that the baptism and ministry of John were of divine appointment, and that he acted by a divine authority,
he will say unto us, why did ye not believe him? why did not ye believe the doctrine that he preached? and receive the testimony that he gave concerning the Messiah? and why were ye not baptized by him? why did ye reject the counsel of God against yourselves? They saw plainly, that if they owned the divine authority of John's baptism and ministry, they must allow Jesus to be the true Messiah, John bore witness to; and consequently, that it was by a divine authority he did what he did; and then there was an end of the question, and is the very thing that Christ had in view,
(b) T. Hieros. Sanhedrin, fol. 27. 3. Vid. ib. fol. 19. 3. T. Bab. Sanhedrin, fol. 99. 1. (c) T. Bab. Megilla, fol. 3. 1. (d) Abot. R. Nathan, c. 7. fol. 3. 2. (e) Ib. c. 11. fol. 4. 1. Vid. ib. c. 14. fol. 4. 4. & 5. 1. & c. 27. fol. 7. 1.
John Wesley
21:25 Why did ye not believe him - Testifying this.
Robert Jamieson, A. R. Fausset and David Brown
21:25 The baptism of John--meaning his whole mission and ministry, of which baptism was the proper character.
whence was it? from heaven, or of men?--What wisdom there was in this way of meeting their question will best appear by their reply.
If we shall say, From heaven; he will say unto us, Why did ye not then believe him?--"Why did ye not believe the testimony which he bore to Me, as the promised and expected Messiah?" for that was the burden of John's whole testimony.
21:2621:26: Եթէ ասեմք յերկնից, ասէ ցմեզ. Իսկ ընդէ՞ր ո՛չ հաւատացէ՛ք նմա. եւ եթէ ասեմք ՚ի մարդկանէ, երկնչի՛մք ՚ի ժողովրդենէն. զի ամենեքին զՅովհաննէս իբրեւ զմարգարէ՛ ունին[390]։ [390] Բազումք. Իբրեւ զմարգարէ ունէին։
26 իսկ եթէ ասենք՝ մարդկանցից, ժողովրդից վախենում ենք, որովհետեւ բոլորն էլ Յովհաննէսին որպէս մարգարէ են ընդունում»
26 ‘Երկինքէն’, մեզի պիտի ըսէ թէ ‘Հապա ինչո՞ւ չհաւատացիք անոր’, իսկ եթէ ըսենք՝ ‘Մարդոցմէ, ժողովուրդէն կը վախնանք’, վասն զի բոլորն ալ Յովհաննէսը իբրեւ մարգարէ կ’ընդունին»
Եթէ ասեմք. Յերկնից, ասէ ցմեզ. Իսկ ընդէ՞ր ոչ հաւատացէք նմա. եւ եթէ ասեմք. Ի մարդկանէ, երկնչիմք ի ժողովրդենէն, զի ամենեքին զՅովհաննէս իբրեւ զմարգարէ ունին:

21:26: Եթէ ասեմք յերկնից, ասէ ցմեզ. Իսկ ընդէ՞ր ո՛չ հաւատացէ՛ք նմա. եւ եթէ ասեմք ՚ի մարդկանէ, երկնչի՛մք ՚ի ժողովրդենէն. զի ամենեքին զՅովհաննէս իբրեւ զմարգարէ՛ ունին[390]։
[390] Բազումք. Իբրեւ զմարգարէ ունէին։
26 իսկ եթէ ասենք՝ մարդկանցից, ժողովրդից վախենում ենք, որովհետեւ բոլորն էլ Յովհաննէսին որպէս մարգարէ են ընդունում»
26 ‘Երկինքէն’, մեզի պիտի ըսէ թէ ‘Հապա ինչո՞ւ չհաւատացիք անոր’, իսկ եթէ ըսենք՝ ‘Մարդոցմէ, ժողովուրդէն կը վախնանք’, վասն զի բոլորն ալ Յովհաննէսը իբրեւ մարգարէ կ’ընդունին»
zohrab-1805▾ eastern-1994▾ western am▾
21:2626: а если сказать: от человеков, --боимся народа, ибо все почитают Иоанна за пророка.
21:26  ἐὰν δὲ εἴπωμεν, ἐξ ἀνθρώπων, φοβούμεθα τὸν ὄχλον, πάντες γὰρ ὡς προφήτην ἔχουσιν τὸν ἰωάννην.
21:26. ἐὰν (If-ever) δὲ (moreover) εἴπωμεν (we-might-have-had-said,"Ἐξ (Out) ἀνθρώπων, (of-mankinds," φοβούμεθα ( we-fearee-unto ) τὸν (to-the-one) ὄχλον, (to-a-crowd," πάντες ( all ) γὰρ (therefore) ὡς (as) προφήτην (to-a-declarer-before) ἔχουσιν (they-hold) τὸν (to-the-one) Ἰωάνην: (to-an-Ioanes)
21:26. si autem dixerimus ex hominibus timemus turbam omnes enim habent Iohannem sicut prophetamIf we shall say, from heaven, he will say to us: Why then did you not believe him? But if we shall say, from men, we are afraid of the multitude: for all held John as a prophet.
26. But if we shall say, From men; we fear the multitude; for all hold John as a prophet.
21:26. “If we say, ‘From heaven,’ he will say to us, ‘Then why did you not believe him?’ But if we say, ‘From men,’ we have the crowd to fear, for they all hold John to be a prophet.”
21:26. But if we shall say, Of men; we fear the people; for all hold John as a prophet.
But if we shall say, Of men; we fear the people; for all hold John as a prophet:

26: а если сказать: от человеков, --боимся народа, ибо все почитают Иоанна за пророка.
21:26  ἐὰν δὲ εἴπωμεν, ἐξ ἀνθρώπων, φοβούμεθα τὸν ὄχλον, πάντες γὰρ ὡς προφήτην ἔχουσιν τὸν ἰωάννην.
21:26. si autem dixerimus ex hominibus timemus turbam omnes enim habent Iohannem sicut prophetam
If we shall say, from heaven, he will say to us: Why then did you not believe him? But if we shall say, from men, we are afraid of the multitude: for all held John as a prophet.
21:26. “If we say, ‘From heaven,’ he will say to us, ‘Then why did you not believe him?’ But if we say, ‘From men,’ we have the crowd to fear, for they all hold John to be a prophet.”
21:26. But if we shall say, Of men; we fear the people; for all hold John as a prophet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26 (Мк XI:32; Лк XX:6). После слов «от человеков» здесь предполагают так называемый «апосиопезис» — неполную речь, или умолчание, употреблявшееся ради краткости. Полная речь была бы такова: если скажем: крещение Иоанна было от человеков, то «весь народ побьет нас камнями» (Лука), и мы боимся народа. Страх этот отчасти был напрасен, потому что народ едва ли осмелился бы поднять руку на людей, находившихся под защитой римлян. Но, с другой стороны, и иной оборот, при восточной вспыльчивости и быстрой раздражительности, был возможен. Если не теперь, то в другое время можно было опасаться народного раздражения, а последнего, особенно ввиду сильного врага, начальникам не хотелось возбуждать. Таким образом, в словах врагов Христа обнаружилась смесь, как говорят, субъективного страха с объективным. Если бы начальники храма дали прямой ответ и правильный, то и Христос мог бы спросить их: quare ergo non estis baptizati а Joanne (почему же вы не приняли крещения Иоанна, — Иероним)?
Albert Barnes: Notes on the Bible - 1834
21:26
We fear the people - They feared that the people would stone them (Luke). Such an unpopular sentiment as to profess that all that "John" did was "imposture," would have probably ended in tumult, perhaps in their death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:26: we fear: Mat 21:46, Mat 14:5; Isa 57:11; Mar 11:32, Mar 12:12; Luk 20:6, Luk 20:19, Luk 22:2; Joh 9:22; Act 5:26
for: Mar 6:20; Joh 5:35, Joh 10:41, Joh 10:42
John Gill
21:26 But if we shall say of men,.... They reasoned with themselves, that should they give their answer in this form, and say, that the ministry and baptism of John, were merely human, and what he took up of himself, or which he performed by an authority derived from men,
we fear the people; that were then upon the spot, in the temple; who, as many of them were now the followers of Christ, more of them had been the admirers of John, and probably had been baptized by him: wherefore the sanhedrim were afraid of them, lest if they should affirm, that the authority by which John acted was human, they would immediately rise up against them; and, as Luke says, "stone" them: so high a veneration had they for him, and so dear was his memory still unto them,
For all held John as a prophet. These are the words of the high priests and elders, and not of the evangelist, expressing the reason of their fears from the people, who, in general, were thoroughly persuaded, as Luke expresses it, and firmly believed that John was a prophet, that was raised up, and sent immediately by God; and did not derive his authority and commission to preach and baptize from any man, or set of men, whatever.
Robert Jamieson, A. R. Fausset and David Brown
21:26 But if we shall say, Of men; we fear the people--rather, "the multitude." In Luke (Lk 20:6) it is, "all the people will stone us."
for all hold John as a prophet--Crooked, cringing hypocrites! No wonder Jesus gave you no answer.
21:2721:27: Պատասխանի ետուն Յիսուսի եւ ասեն. Ո՛չ գիտեմք։ Ասէ ցնոսա եւ նա. Եւ ո՛չ ես ասեմ ձեզ՝ որով իշխանութեամբ առնեմ զայս[391]։[391] Յօրինակին պակասէր. Ասէ ցնոսա եւ նա եւ ո՛չ։
27 Պատասխանեցին Յիսուսին ու ասացին՝ չգիտենք: Նա էլ նրանց ասաց. «Ես էլ ձեզ չեմ ասի, թէ ինչ իշխանութեամբ եմ այս անում»:
27 Պատասխանեցին Յիսուսին. «Չենք գիտեր»։ Ինք ալ ըսաւ անոնց. «Ես ալ ձեզի չեմ ըսեր թէ ի՛նչ իշխանութիւնով կ’ընեմ այս բաները»։
Պատասխանի ետուն Յիսուսի եւ ասեն. Ոչ գիտեմք: Ասէ ցնոսա եւ նա. Եւ ոչ ես ասեմ ձեզ որով իշխանութեամբ առնեմ զայս:

21:27: Պատասխանի ետուն Յիսուսի եւ ասեն. Ո՛չ գիտեմք։ Ասէ ցնոսա եւ նա. Եւ ո՛չ ես ասեմ ձեզ՝ որով իշխանութեամբ առնեմ զայս[391]։
[391] Յօրինակին պակասէր. Ասէ ցնոսա եւ նա եւ ո՛չ։
27 Պատասխանեցին Յիսուսին ու ասացին՝ չգիտենք: Նա էլ նրանց ասաց. «Ես էլ ձեզ չեմ ասի, թէ ինչ իշխանութեամբ եմ այս անում»:
27 Պատասխանեցին Յիսուսին. «Չենք գիտեր»։ Ինք ալ ըսաւ անոնց. «Ես ալ ձեզի չեմ ըսեր թէ ի՛նչ իշխանութիւնով կ’ընեմ այս բաները»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2727: И сказали в ответ Иисусу: не знаем. Сказал им и Он: и Я вам не скажу, какою властью это делаю.
21:27  καὶ ἀποκριθέντες τῶ ἰησοῦ εἶπαν, οὐκ οἴδαμεν. ἔφη αὐτοῖς καὶ αὐτός, οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ.
21:27. καὶ (and) ἀποκριθέντες ( having-been-separated-off ) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) εἶπαν (they-said,"Οὐκ (Not) οἴδαμεν. (we-had-come-to-see) ἔφη (It-was-declaring) αὐτοῖς (unto-them) καὶ (and) αὐτός (it,"Οὐδὲ (Not-moreover) ἐγὼ (I) λέγω (I-forth) ὑμῖν (unto-ye) ἐν (in) ποίᾳ (unto-whither-belonged) ἐξουσίᾳ (unto-a-being-out-unto) ταῦτα (to-the-ones-these) ποιῶ. (I-do-unto)
21:27. et respondentes Iesu dixerunt nescimus ait illis et ipse nec ego dico vobis in qua potestate haec facioAnd answering Jesus, they said: We know not. He also said to them: Neither do I tell you by what authority I do these things.
27. And they answered Jesus, and said, We know not. He also said unto them, Neither tell I you by what authority I do these things.
21:27. And so, they answered Jesus by saying, “We do not know.” So he also said to them: “Neither will I tell you by what authority I do these things.
21:27. And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.
And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things:

27: И сказали в ответ Иисусу: не знаем. Сказал им и Он: и Я вам не скажу, какою властью это делаю.
21:27  καὶ ἀποκριθέντες τῶ ἰησοῦ εἶπαν, οὐκ οἴδαμεν. ἔφη αὐτοῖς καὶ αὐτός, οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ.
21:27. et respondentes Iesu dixerunt nescimus ait illis et ipse nec ego dico vobis in qua potestate haec facio
And answering Jesus, they said: We know not. He also said to them: Neither do I tell you by what authority I do these things.
21:27. And so, they answered Jesus by saying, “We do not know.” So he also said to them: “Neither will I tell you by what authority I do these things.
21:27. And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27 (Мк XI:33; Лк XX:7, 8). Ответ книжников был всенародным. Каким образом они могли сказать «не знаем», когда всему народу было известно, что Иоанн — пророк? Почему первосвященники и старейшины опасались побиения камнями за другие ответы, а за этот нет? Это можно объяснить тем, во-первых, что они желали, так сказать, и с своей стороны выпытать, что Христос Сам об этом скажет при народе; а во-вторых, тем, что со стороны начальников храма существовало критическое отношение к ученикам и деятельности Иоанна. Народ был убежден, что Иоанн пророк. Но как нужно предполагать, начальники храма долго и осторожно пытались разубедить народ в этом. При помощи различных политических приемов им удалось этого достигнуть, но не вполне. Они достигли только того, что внушили народу сомнения о деятельности и учении Иоанна; может быть, заставили многих из народа колебаться в своих мнениях об Иоанне. «С небес» и «от человеков» — это были два противоположные полюса в оценке учения и деятельности Иоанна, положительный и отрицательный. При положительном ответе следовало ожидать всенародного обличения со стороны Христа; при отрицательном — побиения камнями. Поэтому начальники очень осторожно избирают средний путь, не желают сказать прямо ни да, ни нет. Может быть, Иоанн пророк, но может быть, и не пророк. Этот средний путь был ложен: они лгали. Если внутренне они были убеждены, что Иоанн был пророк или не пророк, то должны были сказать об этом прямо. В Своем ответе Христос не говорит им, что Он не знает. Ouk eipen, oude egw ouk oida alla ti; oude legw umin (Христос не сказал им: и Я не знаю; но что же? И Я вам не скажу, — Златоуст).
Adam Clarke: Commentary on the Bible - 1831
21:27: We cannot tell - Simplicity gives a wonderful confidence and peace of mind; but double dealing causes a thousand inquietudes and troubles. Let a man do his utmost to conceal in his own heart the evidence he has of truth and innocence, to countenance his not yielding to it; God, who sees the heart, will, in the light of the last day, produce it as a witness against him, and make it his judge.
We cannot tell, said they; which, in the words of truth, should have been, We will not tell, for we will not have this man for the Messiah: because, if we acknowledge John as his forerunner, we must, of necessity, receive Jesus as the Christ.
They who are engaged against the truth are abandoned to the spirit of falsity, and scruple not at a lie. Pharisaical pride, according to its different interests, either pretends to know every thing, or affects to know nothing. Among such, we may meet with numerous instances of arrogance and affected humility. God often hides from the wise and prudent what he reveals unto babes; for, when they use their wisdom only to invent the most plausible excuses for rejecting the truth when it comes to them, it is but just that they should be punished with that ignorance to which, in their own defense, they are obliged to have recourse.
Albert Barnes: Notes on the Bible - 1834
21:27
We cannot tell - This was a direct falsehood. They could have told; and the answer should have been, "We will not tell." There was no reason but that why they did not tell. The reason, probably, why they would not acknowledge that John was a prophet, was that, if they did, they saw he could easily show them by "what authority" he did those things; that is, by his authority as Messiah. John came as his forerunner, pointed him out to the people, baptized him, and bore his public and solemn testimony to the fact that he was the Messiah, Mat 3:13-15; Joh 1:29-34. If they acknowledged one, they must the other. In this way our Saviour was about to lead these crafty men to answer their own question, to their own confusion, about his authority. They saw this; and, having given them a "sufficient" answer, there was no need of stating anything further.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:27: We cannot tell: Mat 15:14, Mat 16:3, Mat 23:16-28; Isa 6:10, Isa 28:9, Isa 29:10-12, Isa 42:19, Isa 42:20, Isa 56:10, Isa 56:11; Jer 8:7-9; Mal 2:6-9; Luk 20:7, Luk 20:8; Joh 9:30, Joh 9:40, Joh 9:41; Rom 1:18-22, Rom 1:28; Co2 4:3; Th2 2:9, Th2 2:10
John Gill
21:27 And they answered Jesus and said, we cannot tell,.... They saw the dilemma they were brought into; they chose rather therefore to speak against their own consciences, and tell a wilful lie, and incur the reproach of ignorance: who, at other times, took upon them to judge of a prophet, whether he was a true or a false one, and by what authority he acted, whether of God, or man: but now being reduced to this wretched condition, contrary to their office and character, declare they did not know, and could not tell from whence John had his commission, and who gave him his authority:
and he said unto them, neither tell I you by what authority I do these things: since, according to the proposal of Christ, and the agreement he entered into with them, they did not give him a direct answer to his question, he looked upon himself under no obligation to inform them, what was his authority, and from whence he had it; though by the question he put to them he tacitly suggests, that he had his authority not from man, but from God; and by this his answer signifies, that since John preached and baptized without their authority and approbation, so might he; nor was he dependent on them, or accountable to them.
John Wesley
21:27 Neither tell I you - Not again, in express terms: he had often told them before, and they would not believe him.
Robert Jamieson, A. R. Fausset and David Brown
21:27 And they answered Jesus, and said, We cannot tell--Evidently their difficulty was, how to answer, so as neither to shake their determination to reject the claims of Christ nor damage their reputation with the people. For the truth itself they cared nothing whatever.
Neither tell I you by what authority I do these things--What composure and dignity of wisdom does our Lord here display, as He turns their question upon themselves, and, while revealing His knowledge of their hypocrisy, closes their mouths! Taking advantage of the surprise, silence, and awe produced by this reply, our Lord followed it up immediately by the two following parables.
Parable of the Two Sons (Mt 21:28-32).
21:2821:28: Բայց զիա՞րդ թուի ձեզ. ա՛ռն միոջ էին երկո՛ւ որդիք, եւ մատուցեալ առ առաջինն՝ ասէ. Ո՛րդեակ՝ ե՛րթ այսօր գործեա՛ յայգւոջ։
28 «Բայց ինչպէ՞ս է ձեզ թւում. մի մարդ երկու որդի ունէր: Առաջինին մօտենալով՝ նա ասաց. «Որդեա՛կ, գնա՛ այսօր աշխատի՛ր այգում»
28 «Ի՞նչպէս կ’երեւնայ ձեզի. մարդ մը երկու որդի ունէր։ Առաջինին ըսաւ. ‘Որդեա՛կ, գնա՛ այսօր այգիիս մէջ գործէ’
Բայց զիա՞րդ թուի ձեզ. առն միոջ էին երկու որդիք, եւ մատուցեալ առ առաջինն ասէ. Որդեակ, երթ այսօր, գործեա յայգւոջ:

21:28: Բայց զիա՞րդ թուի ձեզ. ա՛ռն միոջ էին երկո՛ւ որդիք, եւ մատուցեալ առ առաջինն՝ ասէ. Ո՛րդեակ՝ ե՛րթ այսօր գործեա՛ յայգւոջ։
28 «Բայց ինչպէ՞ս է ձեզ թւում. մի մարդ երկու որդի ունէր: Առաջինին մօտենալով՝ նա ասաց. «Որդեա՛կ, գնա՛ այսօր աշխատի՛ր այգում»
28 «Ի՞նչպէս կ’երեւնայ ձեզի. մարդ մը երկու որդի ունէր։ Առաջինին ըսաւ. ‘Որդեա՛կ, գնա՛ այսօր այգիիս մէջ գործէ’
zohrab-1805▾ eastern-1994▾ western am▾
21:2828: А как вам кажется? У одного человека было два сына; и он, подойдя к первому, сказал: сын! пойди сегодня работай в винограднике моем.
21:28  τί δὲ ὑμῖν δοκεῖ; ἄνθρωπος εἶχεν τέκνα δύο. καὶ προσελθὼν τῶ πρώτῳ εἶπεν, τέκνον, ὕπαγε σήμερον ἐργάζου ἐν τῶ ἀμπελῶνι.
21:28. Τί (To-what-one) δὲ (moreover) ὑμῖν (unto-ye) δοκεῖ; (it-thinketh-unto?"ἄνθρωπος (A-mankind) εἶχεν (it-was-holding) τέκνα (to-producees) δύο. (to-two) προσελθὼν (Having-had-came-toward) τῷ (unto-the-one) πρώτῳ (unto-most-before) εἶπεν (it-had-said,"Τέκνον, (Producee,"ὕπαγε (thou-should-lead-under,"σήμερον (this-day) ἐργάζου ( thou-should-work-to ) ἐν (in) τῷ (unto-the-one) ἀμπελῶνι: (unto-a-vining)
21:28. quid autem vobis videtur homo habebat duos filios et accedens ad primum dixit fili vade hodie operare in vinea meaBut what think you? A certain man had two sons: and coming to the first, he said: Son, go work to day in my vineyard.
28. But what think ye? A man had two sons; and he came to the first, and said, Son, go work today in the vineyard.
21:28. But how does it seem to you? A certain man had two sons. And approaching the first, he said: ‘Son, go out today to work in my vineyard.’
21:28. But what think ye? A [certain] man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.
But what think ye? A [certain] man had two sons; and he came to the first, and said, Son, go work to day in my vineyard:

28: А как вам кажется? У одного человека было два сына; и он, подойдя к первому, сказал: сын! пойди сегодня работай в винограднике моем.
21:28  τί δὲ ὑμῖν δοκεῖ; ἄνθρωπος εἶχεν τέκνα δύο. καὶ προσελθὼν τῶ πρώτῳ εἶπεν, τέκνον, ὕπαγε σήμερον ἐργάζου ἐν τῶ ἀμπελῶνι.
21:28. quid autem vobis videtur homo habebat duos filios et accedens ad primum dixit fili vade hodie operare in vinea mea
But what think you? A certain man had two sons: and coming to the first, he said: Son, go work to day in my vineyard.
21:28. But how does it seem to you? A certain man had two sons. And approaching the first, he said: ‘Son, go out today to work in my vineyard.’
21:28. But what think ye? A [certain] man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28 Первый вопрос при рассмотрении этой притчи — о том, имеет ли она какое-либо отношение, и какое именно, к предшествующим словам Христа? Или это новая речь и новое обличение? Ответ следует дать в том смысле, что имеет, как видно, особенно из 31 и 32 стиха. Но это отношение и эта связь выражены были настолько тонко, что враги Христа не сразу могли понять, к чему это клонилось, к кому относилась притча, и какую она имеет связь с предыдущей речью. В речи Христа, сказанной в 27, 28 и сл. стихах, трудно и даже невозможно предполагать какого-нибудь перерыва. Притча, изложенная только у Матфея, находится здесь вполне на своем месте, и ее нельзя искусственно перенести куда-нибудь еще. Был ли сын, к которому первому обратился отец с просьбою, старший или младший, неизвестно.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. 29 He answered and said, I will not: but afterward he repented, and went. 30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. 32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

As Christ instructed his disciples by parables, which made the instructions the more easy, so sometimes he convinced his adversaries by parables, which bring reproofs more close, and make men, or ever they are aware, to reprove themselves. Thus Nathan convinced David by a parable (2 Sam. xxii. 1), and the woman of Tekoa surprised him in like manner, 2 Sam. xiv. 2: Reproving parables are appeals to the offenders themselves, and judge them out of their own mouths. This Christ designs here, as appears by the first words (v. 28), But what think you?

In these verses we have the parable of the two sons sent to work in the vineyard, the scope of which is to show that they who knew not John's baptism to be of God, were shamed even by the publicans and harlots, who knew it, and owned it. Here is,

I. The parable itself, which represents two sorts of persons; some that prove better than they promise, represented by the first of those sons; others that promise better than they prove represented by the second.

1. They had both one and the same father, which signifies that God is a common Father to all mankind. There are favours which all alike receive from him, and obligations which all alike lie under to him; Have we not all one Father? Yes, and yet there is a vast difference between men's characters.

2. They had both the same command given them; Son, go work to-day in my vineyard. Parents should not breed up their children in idleness; nothing is more pleasing, and yet nothing more pernicious, to youth than that. Lam. iii. 27. God sets his children to work, though they are all heirs. This command is given to every one of us. Note, (1.) The work of religion, which we are called to engage in, is vineyard work, creditable, profitable, and pleasant. By the sin of Adam we were turned out to work upon the common, and to eat the herb of the field; but by the grace of our Lord Jesus we are called to work again in the vineyard. (2.) The gospel call to work in the vineyard, requires present obedience; Son, go work to-day, while it is called to-day, because the night comes when no man can work. We were not sent into the world to be idle, nor had we daylight given us to play by; and therefore, if ever we mean to do any thing for God and our souls, why not now? Why not to-day? (3.) The exhortation to go work to-day in the vineyard, speaketh unto us as unto children (Heb. xii. 5); Son, go work. It is the command of a Father, which carries with it both authority and affection, a Father that pities his children, and considers their frame, and will not overtask them (Ps. ciii. 13, 14), a Father that is very tender of his Son that serves him, Mal. iii. 17. If we work in our Father's vineyard, we work for ourselves.

3. Their conduct was very different.

(1.) One of the sons did better than he said, proved better than he promised. His answer was bad, but his actions were good.

[1.] Here is the untoward answer that he gave to his father; he said, flat and plain I will not. See to what a degree of impudence the corrupt nature of man rises, to say, I will not, to the command of a Father; such a command of such a Father; they are impudent children, and stiff-hearted. Those that will not bend, surely they cannot blush; if they had any degree of modesty left them, they could not say, We will not. Jer. ii. 25. Excuses are bad, but downright denials are worse; yet such peremptory refusals do the calls of the gospel often meet with. First, Some love their ease, and will not work; they would live in the world as leviathan in the waters, to play therein (Ps. civ. 26); they do not love working. Secondly, Their hearts are so much upon their own fields, that they are not for working in God's vineyard. They love the business of the world better than the business of their religion. Thus some by the delights of sense, and others by the employments of the world, are kept from doing that great work which they were sent into the world about, and so stand all the day idle.

[2.] Here is the happy change of his mind, and of his way, upon second thought; Afterward he repented, and went. Note, There are many who in the beginning are wicked and wilful, and very unpromising, who afterward repent and mend, and come to something. Some that God hath chosen, are suffered for a great while to run to a great excess of riot; Such were some of you, 1 Cor. vi. 11. These are set forth for patterns of long-suffering, 1 Tim. i. 16. Afterward he repented. Repentance is metanoia--an after-wit: and metameleia--an after-care. Better late than never. Observe, When he repented he went; that was the fruit meet for repentance. The only evidence of our repentance for our former resistance, is, immediately to comply, and set to work; and then what is past, shall be pardoned, and all shall be well. See what a kind Father God is; he resents not the affront of our refusals, as justly he might. He that told his father to his face, that he would not do as he bid him, deserved to be turned out of doors, and disinherited; but our God waits to be gracious, and, not withstanding our former follies, if we repent and mend, will favourably accept of us; blessed be God, we are under a covenant that leaves room for such a repentance.

(2.) The other son said better than he did, promised better than he proved; his answer was good but his actions bad. To him the father said likewise, v. 30. The gospel call, though very different, is, in effect, the same to all, and is carried on with an even tenour. We have all the same commands, engagements, encouragements, though to some they are a savour of life unto life, to others of death unto death. Observe,

[1.] How fairly this other son promised; He said, I go, sir. He gives his father a title of respect, sir. Note, It becomes children to speak respectfully to their parents. It is one branch of that honour which the fifth commandment requires. He professes a ready obedience, I go; not, "I will go by and by," but, "Ready, sir, you may depend upon it, I go just now." This answer we should give from the heart heartily to all the calls and commands of the word of God. See Jer. iii. 22; Ps. xxvii. 8.

[2.] How he failed in the performance; He went not. Note, There are many that give good words, and make fair promises, in religion, and those from some good motions for the present, that rest there, and go no further, and so come to nothing. Saying and doing are two things; and many there are that say, and do not; it is particularly charged upon the Pharisees, ch. xxiii. 3. Many with their mouth show much love, but their heart goes another way. They had a good mind to be religious, but they met with something to be done, that was too hard, or something to be parted with, that was too dear, and so their purposes are to no purpose. Buds and blossoms are not fruit.

II. A general appeal upon the parable; Whether of them twain did the will of his father? v. 31. They both had their faults, one was rude and the other was false, such variety of exercises parents sometimes have in the different humours of their children, and they have need of a great deal of wisdom and grace to know what is the best way of managing them. But the question is, Which was the better of the two, and the less faulty? And it was soon resolved; the first, because his actions were better than his words, and his latter end than his beginning. This they had learned from the common sense of mankind, who would much rather deal with one that will be better than his word, than with one that will be false to his word. And, in the intention of it, they had learned from the account God gives of the rule of his judgment (Ezek. xviii. 21-24), that if the sinner turn from his wickedness, he shall be pardoned; andif the righteous man turn from his righteousness, he shall be rejected. The tenour of the whole scripture gives us to understand that those are accepted as doing their Father's will, who, wherein they have missed it, are sorry for it, and do better.

III. A particular application of it to the matter in hand, v. 31, 32. The primary scope of the parable is, to show how the publicans and harlots, who never talked of the Messiah and his kingdom, yet entertained the doctrine, and submitted to the discipline, of John the Baptist, his forerunner, when the priests and elders, who were big with expectations of the Messiah, and seemed very ready to go into his measures, slighted John the Baptist, and ran counter to the designs of his mission. But it has a further reach; the Gentiles were sometimes disobedient, had been long so, children of disobedience, like the elder son (Tit. iii. 3, 4); yet, when the gospel was preached to them, they became obedient to the faith; whereas the Jews who said, I go, sir, promised fair (Exod. xxiv. 7; Josh. xxiv. 24); yet went not; they did but flatter God with their mouth. Ps. lxxviii. 36.

In Christ's application of this parable, observe.

1. How he proves that John's baptism was from heaven, and not of men. "If you cannot tell," saith Christ, "you might tell,"

(1.) By the scope of his ministry; John came unto you in the way of righteousness. Would you know whether John had his commission from heaven, remember the rule of trial, By their fruits ye shall know them; the fruits of their doctrines, the fruits of their doings. Observe but their way, and you may trace out both their rise and their tendency. Now it was evident that John came in the way of righteousness. In his ministry, he taught people to repent, and to work the works of righteousness. In his conversation, he was a great example of strictness, and seriousness, and contempt of the world, denying himself, and doing good to every body else. Christ therefore submitted to the baptism of John, because it became him to fulfil all righteousness. Now, if John thus came in the way of righteousness, could they be ignorant that his baptism was from heaven, or make any doubt of it?

(2.) By the success of his ministry; The publicans and the harlots believed him; he did abundance of good among the worst sort of people. St. Paul proves his apostleship by the seals of his ministry, 1 Cor. ix. 2. If God had not sent John the Baptist, he would not have crowned his labours with such wonderful success, nor have made him so instrumental as he was for the conversion f souls. If publicans and harlots believe his report, surely the arm of the Lord is with him. The people's profiting is the minister's best testimonial.

2. How he reproves them for their contempt of John's baptism, which yet, for fear of the people, they were not willing to own. To shame them for it, he sets before them the faith, repentance, and obedience, of the publicans and harlots, which aggravated their unbelief and impenitence. As he shows, ch. xi. 21, that the less likely would have repented, so here that the less likely did repent.

(1.) The publicans and harlots were like the first son in the parable, from whom little of religion was expected. They promised little good, and those that knew them promised themselves little good from them. Their disposition was generally rude, and their conversation profligate and debauched; and yet many of them were wrought upon the by the ministry of John, who came in the spirit and power of Elias. See Luke vii. 29. These fitly represented the Gentile world; for, as Dr. Whitby observes, the Jews generally ranked the publicans with the heathen; nay, and the heathen were represented by the Jews as harlots, and born of harlots, John viii. 41.

(2.) The scribes and Pharisees, the chief priests and elders, and indeed the Jewish nation in general, were like the other son that gave good words; they made a specious profession of religion, and yet, when the kingdom of the Messiah was brought among them by the baptism of John, they slighted it, they turned their back upon it, nay they lifted up the heel against it. A hypocrite is more hardly convinced and converted than a gross sinner; the form of godliness, if that be rested in, becomes one of Satan's strongholds, by which he opposes the power of godliness. It was an aggravation of their unbelief, [1.] That John was such an excellent person, that he came, and came to them, in the way of righteousness. The better the means are, the greater will the account be, if not improved. [2.] That, when they saw the publicans and harlots go before them into the kingdom of heaven, they did not afterward repent and believe; were not thereby provoked to a holy emulation, Rom. xi. 14. Shall publicans and harlots go away with grace and glory; and shall not we put in for a share? Shall our inferiors be more holy and more happy than we? They had not the wit and grace that Esau had, who was moved to take other measures than he had done, by the example of his younger brother, Gen. xxviii. 6. These proud priests, that set up for leaders, scorned to follow, though it were into the kingdom of heaven, especially to follow publicans; through the pride of their countenance, they would not seek after God, after Christ, Ps. x. 4.
Adam Clarke: Commentary on the Bible - 1831
21:28: A certain man had two sons - Under the emblem of these two sons, one of whom was a libertine, disobedient, and insolent, but who afterwards thought on his ways, and returned to his duty; and the second, a hypocrite, who promised all, and did nothing; our Lord points out, on the one hand, the tax-gatherers and sinners of all descriptions, who, convicted by the preaching of John and that of Christ, turned away from their iniquities and embraced the Gospel; and, on the other hand, the scribes, Pharisees, and self-righteous people, who, pretending a zeal for the law, would not receive the salvation of the Gospel.
Albert Barnes: Notes on the Bible - 1834
21:28: But what think ye? - A way of speaking designed to direct them particularly to what he was saying, that they might be self-convicted.
Two sons - By those two sons our Lord intends to represent the conduct of the Jews, and that of the publicans and sinners.
In my vineyard - See the notes at Mat 21:33. To work in the vineyard here represents the work which God requires man to do.
I will not - This had been the language of the publicans and wicked men. They refused at first, and did not "profess" to be willing to go.
Repented - Changed his mind. Afterward, at the preaching of John and Christ, the publicans - the wicked - repented and obeyed.
The second ... said, I go sir; and went not - This represented the conduct of the scribes and Pharisees - "professing" to obey God, observing the external rites of religion, but opposed really to the kingdom of God, and about to put his Son to death.
Whether of them twain ... - Which of the two. "They say unto him, The first." This answer was correct; but it is strange that they did not perceive that it condemned themselves.
Go into the kingdom of God - Become Christians, or more readily follow the Saviour. See the notes at Mat 3:2.
Before you - Rather than you. They are more likely to do it than you. You are self-righteous, self-willed, and obstinate.
John came in the way of righteousness - Many of them have believed, but you have not. That is, in the right way, or teaching the way to be righteous; to wit, by repentance. Publicans and harlots heard him and became righteous, but they did not. They saw it, but, as in one thousand other cases, it did not produce the proper effect on them, and they would not repent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:28: what: Mat 17:25, Mat 22:17; Luk 13:4; Co1 10:15
A certain: Luke 15:11-32
sons: Mat 20:5-7; Mar 13:34; Co1 15:58
John Gill
21:28 But what think you?.... See Gill on Mt 18:12.
a certain man had two sons. This is a parable; the design of which is to show the hypocrisy and deceit of the Scribes and Pharisees, in pretending to works of righteousness, and not doing them; and to reprove them for their disbelief and rejection of John's ministry; and to make it appear, that the worst of sinners in the Jewish nation were preferable to them; and that many of them were, and would be, happy, when they would be miserable. By the "certain man", in the parable, God is designed; who, though he is not a man, nor to be represented by any human form; yet, as man is the image of God, he is therefore, in an improper and figurative sense, compared to man, and set forth by him; which may be allowed in a metaphorical and parabolical way: and though the Son of God only assumed human nature, and really became man; yet God, the Father, seems rather to be here intended, who is sometimes compared to a husbandman and a vinedresser; see Jn 15:1 and as appears from the relation of the "two sons" unto him; by whom are meant not Jews and Gentiles; for the latter can never be intended by the first son; for these were not sons in such sense as the Jews were, nor were upon an equal foot of sonship with them, as the parable supposes; much less were they called first, and bid to work in the vineyard: but, on the contrary John the Baptist, Christ, and his apostles, were first, and only sent to the Jews; and God, as yet, was not come even in the external ministry of the word to the Gentiles; nor were they brought to repentance and obedience: but by them are meant two sorts of people, among the Jews, the Scribes and Pharisees, and publicans and sinners; as the application of the parable, by our Lord himself, most clearly shows: these were both the sons of God; not only by creation, as all men are, all having, in this sense, but one common father, whose offspring they be; but also by national adoption; for to all, who were Israelites, according to the flesh, whether good men, or bad men, alike belonged the general privilege of adoption, Rom 9:4. This publicans and sinners had an equal right to, as well as the Scribes and Pharisees, though they were not all the sons of God by special grace, or spiritual adoption:
and he came to the first; the publicans and sinners among the Jews, by the ministry of John the Baptist, Christ, and his disciples, who first and chiefly preached to such sort of persons,
and said, son, go work today in my vineyard: by the "vineyard", is meant the kingdom of God, or of heaven, the Gospel church state, the then present dispensation of things, which was set up, and which men were called to embrace and enter into; the doors of which the Pharisees, who pretended to have the key of knowledge, did all they could to shut up, and hinder persons going in, as they refused to do themselves: this is called it a "vineyard"; See Gill on Mt 20:1. To work in it signifies to hear the word preached, to believe in the Messiah, embrace his doctrines, and submit to his ordinances, particularly the ordinance of baptism, which was the then principal ordinance of that dispensation. The time of working in it is "today"; directly, immediately, and whilst it is day; for the hour cometh when no man can work, and when all these means and ordinances will be at an end, and attending on them will be over: the argument used to engage hereunto, is taken from the relation the person stood in as a "son", highly favoured by God, with the blessing of national adoption, besides that of natural sonship common to all mankind.
Robert Jamieson, A. R. Fausset and David Brown
21:28 But what think ye? A certain man had two sons; and he came to the first and said, Son, go work to-day in my vineyard--for true religion is a practical thing, a "bringing forth fruit unto God."
21:2921:29: Նա՝ պատասխանի՛ ետ՝ եւ ասէ. Երթա՛մ տէր՝ եւ ո՛չ չոգաւ։
29 Սա պատասխանեց ու ասաց. «Գնում եմ, տէ՛ր». ու չգնաց
29 Անիկա պատասխանեց. ‘Չեմ ուզեր երթալ’։ Բայց ետքը զղջաց ու գնաց։
Նա պատասխանի ետ եւ ասէ. [78]Երթամ, տէր. եւ ոչ չոգաւ:

21:29: Նա՝ պատասխանի՛ ետ՝ եւ ասէ. Երթա՛մ տէր՝ եւ ո՛չ չոգաւ։
29 Սա պատասխանեց ու ասաց. «Գնում եմ, տէ՛ր». ու չգնաց
29 Անիկա պատասխանեց. ‘Չեմ ուզեր երթալ’։ Բայց ետքը զղջաց ու գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
21:2929: Но он сказал в ответ: не хочу; а после, раскаявшись, пошел.
21:29  ὁ δὲ ἀποκριθεὶς εἶπεν, οὐ θέλω, ὕστερον δὲ μεταμεληθεὶς ἀπῆλθεν.
21:29. ὁ (the-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said,"Ἐγώ, (I,"κύριε: (Authority-belonged) καὶ (and) οὐκ (not) ἀπῆλθεν. (it-had-came-off)
21:29. ille autem respondens ait nolo postea autem paenitentia motus abiitAnd he answering, said: I will not. But afterwards, being moved with repentance, he went.
29. And he answered and said, I will not: but afterward he repented himself, and went.
21:29. And responding, he said, ‘I am not willing.’ But afterwards, being moved by repentance, he went.
21:29. He answered and said, I will not: but afterward he repented, and went.
He answered and said, I will not: but afterward he repented, and went:

29: Но он сказал в ответ: не хочу; а после, раскаявшись, пошел.
21:29  ὁ δὲ ἀποκριθεὶς εἶπεν, οὐ θέλω, ὕστερον δὲ μεταμεληθεὶς ἀπῆλθεν.
21:29. ille autem respondens ait nolo postea autem paenitentia motus abiit
And he answering, said: I will not. But afterwards, being moved with repentance, he went.
21:29. And responding, he said, ‘I am not willing.’ But afterwards, being moved by repentance, he went.
21:29. He answered and said, I will not: but afterward he repented, and went.
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
29 Слова сына не согласовались с делом. На словах он ответил отцу отрицательно и даже грубо. Но потом переменил свое намерение, он стал совеститься того, что не послушался отца, и, не сказав ни одного слова об этом, отправился работать в виноградник.
Adam Clarke: Commentary on the Bible - 1831
21:29: I will not - This is the general reply of every sinner to the invitations of God; and, in it, the Most High is treated without ceremony or respect. They only are safe who persist not in the denial.
Albert Barnes: Notes on the Bible - 1834
20:29 . The distance was about 19 miles. The most of the way was a desert, or filled with caves, and rocks, and woods - a suitable place for robbers. See Luk 10:30. The Mount of Olives, or "Olivet," is on the east of Jerusalem. Between this and Jerusalem there runs a small stream called the brook Kidron, or Cedron. It is dry in the hot seasons of the year, but swells to a considerable size in time of heavy rains. See the notes at Joh 18:1. The Mount of Olives was so called from its producing in abundance the olive. It was from Jerusalem about a Sabbath-day's journey. See the notes at Act 1:12. On the west side of the mountain was the garden of Gethsemane, Luk 22:39; Mar 14:32. On the eastern declivity of the mountain were the villages of Bethphage and Bethany. Mark and Luke say that he came near to both those places.
He appears to have come first to Bethany, where he passed the night Joh 12:1, Joh 12:9-11, and in the morning sent over to the adjacent village Bethphage. Bethany was the place where Lazarus lived, whom he raised from the dead John 11; where Martha and Mary lived; and where Mary anointed him with ointment against the day of his burying, Joh 12:1-7. The Mount of Olives is about a mile in length and about 700 feet in height, and overlooks Jerusalem, so that from its summit almost every part of the city can be seen. The mountain is composed of three peaks or summits. The "olive" is a fruit well known among us as an article of commerce. The tree blooms in June, and bears white flowers. The fruit is small. It is first green, then whitish, and, when fully ripe, black. It encloses a hard stone in which are the seeds. The "wild olive" was common, and differed from the other only in being of a smaller size. There are two roads from Jerusalem to Bethany; one around the southern end of the Mount of Olives, and the other across the summit. The latter is considerably shorter, but more difficult, and it was probably along this road that the Saviour went.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:29: I will not: Mat 21:31; Jer 44:16; Eph 4:17-19
he repented: Mat 3:2-8; Ch2 33:10-19; Isa 1:16-19, Isa 55:6, Isa 55:7; Eze 18:28-32; Dan 4:34-37; Jon 3:2, Jon 3:8-10; Luk 15:17, Luk 15:18; Act 26:20; Co1 6:11; Eph 2:1-13
John Gill
21:29 He answered and said, I will not,.... Which answer fitly expresses the language and practice of openly profane and unregenerate sinners, who will not come to Christ, that they may have life; nor will they serve the Lord, but are bent upon indulging their lusts; nor will they be subject to the law of God; nor will they hear and receive the Gospel of Christ, or submit to his ordinances, and are averse to every good work: where is man's free will? this is the true picture of it; man has no will naturally to that which is good,
But afterward he repented, and went: a change of mind was wrought in him, and this produced a change of life and conversation: so, many of the publicans and sinners repented of their sins of disobedience, and rebellion against God, under the ministry of John the Baptist, Christ, and his apostles; not of themselves, men do not naturally see their sin, or need of repentance; their hearts are hard and obdurate; nor have they any spiritual sense and feeling: nothing will bring them to repentance, not the most powerful ministry, the severest judgments, or the kindest mercies, without the grace of God: but it was of God, and owing to his powerful and efficacious grace, that they repented: it was his will they should come to repentance: he called them to it, and gave it to them, as a free grace gift of his: and they repented not in a mere legal way, with a legal repentance, which lies in a mere conviction of the outward acts of sin; in an external sorrow for it, in horror and terror of mind about it, and in shedding tears for it, accompanied with a cessation from the grosser acts of sin, and an outward reformation of life and manners: but they repented in an evangelical manner, as such do, who are really converted, and spiritually instructed; who are true believers in Christ, have views, and, at least, hopes of pardoning grace and mercy; and have the love of God shed abroad in their hearts by the Spirit: the repentance of such lies in a spiritual sight and sense of sin, of the evil nature of indwelling sin, and the exceeding sinfulness of it, as well as of the outward actions of life; in a hearty, godly sorrow for it, because committed against a God of purity, grace, and goodness; in a loathing it, and themselves for it; in a holy shame, and blushing, on account of it; and is attended with an ingenuous confession of it, and forsaking it: the consequence of which is, that such go readily and cheerfully into the Lord's vineyard; hear the word with all diligence, receive it with gladness; walk in all the commandments and ordinances of the Lord; and are taught, by the grace that has appeared to them, to live soberly, righteously, and godly in this world.
Robert Jamieson, A. R. Fausset and David Brown
21:29 He answered and said, I will not--TRENCH notices the rudeness of this answer, and the total absence of any attempt to excuse such disobedience, both characteristic; representing careless, reckless sinners resisting God to His face.
21:3021:30: Մատեաւ եւ առ մեւսն, եւ ասէ՛ նոյնպէս։ Նա՝ պատասխանի ետ՝ եւ ասէ. Ո՛չ կամիմ։ Բայց յետոյ զղջացաւ՝ եւ չոգա՛ւ յայգին։
30 Մօտեցաւ միւսին էլ եւ նոյնն ասաց: Սա պատասխանեց ու ասաց. «Չեմ ուզում»: Բայց յետոյ զղջաց եւ գնաց այգին
30 Հայրը միւսին ալ ըսաւ։ Անիկա պատասխանեց. ‘Կ’երթամ, Տէ՛ր’, սակայն չգնաց։
Մատեաւ եւ առ մեւսն, եւ ասէ նոյնպէս. նա պատասխանի ետ եւ ասէ. [79]Ոչ կամիմ: Բայց յետոյ զղջացաւ եւ չոգաւ յայգին:

21:30: Մատեաւ եւ առ մեւսն, եւ ասէ՛ նոյնպէս։ Նա՝ պատասխանի ետ՝ եւ ասէ. Ո՛չ կամիմ։ Բայց յետոյ զղջացաւ՝ եւ չոգա՛ւ յայգին։
30 Մօտեցաւ միւսին էլ եւ նոյնն ասաց: Սա պատասխանեց ու ասաց. «Չեմ ուզում»: Բայց յետոյ զղջաց եւ գնաց այգին
30 Հայրը միւսին ալ ըսաւ։ Անիկա պատասխանեց. ‘Կ’երթամ, Տէ՛ր’, սակայն չգնաց։
zohrab-1805▾ eastern-1994▾ western am▾
21:3030: И подойдя к другому, он сказал то же. Этот сказал в ответ: иду, государь, и не пошел.
21:30  προσελθὼν δὲ τῶ ἑτέρῳ εἶπεν ὡσαύτως. ὁ δὲ ἀποκριθεὶς εἶπεν, ἐγώ, κύριε· καὶ οὐκ ἀπῆλθεν.
21:30. προσελθὼν (Having-had-came-toward) δὲ (moreover) τῷ (unto-the-one) δευτέρῳ (unto-second) εἶπεν (it-had-said) ὡσαύτως: (as-unto-it) ὁ (the-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said,"Οὐ (Not) θέλω: (I-determine) ὕστερον (to-latter) μεταμεληθεὶς (having-been-concerned-with-unto) ἀπῆλθεν. (it-had-came-off)
21:30. accedens autem ad alterum dixit similiter at ille respondens ait eo domine et non ivitAnd coming to the other, he said in like manner. And he answering said: I go, Sir. And he went not.
30. And he came to the second, and said likewise. And he answered and said, I , sir: and went not.
21:30. And approaching the other, he spoke similarly. And answering, he said, ‘I am going, lord.’ And he did not go.
21:30. And he came to the second, and said likewise. And he answered and said, I [go], sir: and went not.
And he came to the second, and said likewise. And he answered and said, I [go], sir: and went not:

30: И подойдя к другому, он сказал то же. Этот сказал в ответ: иду, государь, и не пошел.
21:30  προσελθὼν δὲ τῶ ἑτέρῳ εἶπεν ὡσαύτως. ὁ δὲ ἀποκριθεὶς εἶπεν, ἐγώ, κύριε· καὶ οὐκ ἀπῆλθεν.
21:30. accedens autem ad alterum dixit similiter at ille respondens ait eo domine et non ivit
And coming to the other, he said in like manner. And he answering said: I go, Sir. And he went not.
21:30. And approaching the other, he spoke similarly. And answering, he said, ‘I am going, lord.’ And he did not go.
21:30. And he came to the second, and said likewise. And he answered and said, I [go], sir: and went not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30 После отказа (словесного) первого сына отцу необходимо было подойти ко второму сыну и просить его идти в виноградник работать. Здесь изображаются такие простые житейские отношения, которые бывают часто и всем понятны. Второй сын выражает на словах готовность исполнить волю отца, но на деле ее не исполняет. Вместо «иду» в греч. «я, государь» (egw kurie) — эллипсис или сокращенная речь, смысл которой достаточно ясен.
Adam Clarke: Commentary on the Bible - 1831
21:30: I go, sir - This is all respect, complaisance, and professed, obedience; but he went not: he promised well, but did not perform. What a multitude of such are in the world, professing to know God, but denying him in their works! Alas! what will such professions avail, when God comes to take away the soul?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:30: I go: Mat 23:3; Eze 33:31; Rom 2:17-25; Tit 1:16
John Gill
21:30 And he came to the second,.... The Scribes and Pharisees, by the ministry of John the Baptist, Christ, and his apostles also:
and said likewise; the same things as to the other son, the publicans and sinners; calling them into the Gospel dispensation, to hear the word, embrace truth, attend on ordinances, and labour in promoting the kingdom, and interest of the Messiah, whilst they had the light of the Gospel with them. Urging also the relation they stood in to God, as a part of the Jewish body; to whom, among other external privileges, the adoption belonged:
and he answered and said, I go, sir, and went not: the word "go" is not in the generality of the Greek copies; the phrase is only "I sir", though it is rightly enough supplied as to the sense. Beza says, it was in his most ancient copy; and so it is in the Arabic and Persic versions, and in Munster's Hebrew Gospel; though it is not in the Syriac and Ethiopic versions. So, the Scribes and Pharisees seemed pleased with the ministry of John for a while, and at first were forward to submit to his baptism, and were very inquisitive about the Messiah: yet, when he was declared in John's ministry, and by his own doctrine, and miracles, they refused to give in to the belief of him; they would neither enter into the Gospel kingdom, embrace the doctrines, and obey the commands of it themselves, nor suffer others to enter in; but, as much as in them lay, by their reproaches, menaces, and excommunications, deterred them from it. They, were like some other persons, who promise fair, and talk much of doing good works, but do none; teach the people to do them, but do not perform them themselves, though they would seem to do them; make great pretensions to them, boast of them, and trust in them; and therefore, of all men, ought to be careful to maintain them, and yet do the least.
John Wesley
21:30 He answered, I go, sir: but went not - Just so did the scribes and Pharisees: they professed the greatest readiness and zeal in the service of God: but it was bare profession, contradicted by all their actions.
Robert Jamieson, A. R. Fausset and David Brown
21:30 And he came to the second, and said likewise. And he answered and said, I go, sir--"I, sir." The emphatic "I," here, denotes the self-righteous complacency which says, "God, I thank thee that I am not as other men" (Lk 18:11).
and went not--He did not "afterward repent" and refuse to go; for there was here no intention to go. It is the class that "say and do not" (Mt 23:3) --a falseness more abominable to God, says STIER, than any "I will not."
21:3121:31: Արդ՝ ո՞ յերկոցունց արա՛ր զկամս հօրն։ Ասեն. Յետինն։ Ասէ ցնոսա Յիսուս. Ամէն ասե՛մ ձեզ, զի մաքսաւորք եւ պոռնիկք՝ յառաջեսցե՛ն քան զձեզ յարքայութիւն երկնից[392]։ [392] Օրինակ մի. Յարքայութիւն Աստուծոյ։
31 Արդ, երկուսից ո՞վ կատարեց հօր կամքը»: Նրանք ասացին՝ վերջինը: Յիսուս նրանց ասաց. «Ճշմարիտ եմ ասում ձեզ, որ մաքսաւորներ ու պոռնիկներ ձեզնից առաջ պիտի հասնեն արքայութիւն
31 Հիմա այս երկուքէն ո՞րը իր հօրը կամքը կատարեց»։ Ըսին անոր. «Առաջինը»։ Յիսուս ըսաւ անոնց. «Ճշմարիտ կ’ըսեմ ձեզի թէ մաքսաւորներն ու պոռնիկները ձեզմէ առաջ պիտի մտնեն Աստուծոյ թագաւորութիւնը,
Արդ ո՞ յերկոցունց արար զկամս հօրն: Ասեն. [80]Յետինն: Ասէ ցնոսա Յիսուս. Ամէն ասեմ ձեզ, զի մաքսաւորք եւ պոռնիկք յառաջեսցեն քան զձեզ յարքայութիւն Աստուծոյ:

21:31: Արդ՝ ո՞ յերկոցունց արա՛ր զկամս հօրն։ Ասեն. Յետինն։ Ասէ ցնոսա Յիսուս. Ամէն ասե՛մ ձեզ, զի մաքսաւորք եւ պոռնիկք՝ յառաջեսցե՛ն քան զձեզ յարքայութիւն երկնից[392]։
[392] Օրինակ մի. Յարքայութիւն Աստուծոյ։
31 Արդ, երկուսից ո՞վ կատարեց հօր կամքը»: Նրանք ասացին՝ վերջինը: Յիսուս նրանց ասաց. «Ճշմարիտ եմ ասում ձեզ, որ մաքսաւորներ ու պոռնիկներ ձեզնից առաջ պիտի հասնեն արքայութիւն
31 Հիմա այս երկուքէն ո՞րը իր հօրը կամքը կատարեց»։ Ըսին անոր. «Առաջինը»։ Յիսուս ըսաւ անոնց. «Ճշմարիտ կ’ըսեմ ձեզի թէ մաքսաւորներն ու պոռնիկները ձեզմէ առաջ պիտի մտնեն Աստուծոյ թագաւորութիւնը,
zohrab-1805▾ eastern-1994▾ western am▾
21:3131: Который из двух исполнил волю отца? Говорят Ему: первый. Иисус говорит им: истинно говорю вам, что мытари и блудницы вперед вас идут в Царство Божие,
21:31  τίς ἐκ τῶν δύο ἐποίησεν τὸ θέλημα τοῦ πατρός; λέγουσιν, ὁ πρῶτος. λέγει αὐτοῖς ὁ ἰησοῦς, ἀμὴν λέγω ὑμῖν ὅτι οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ θεοῦ.
21:31. τίς (What-one) ἐκ (out) τῶν (of-the-ones) δύο (of-two) ἐποίησεν (it-did-unto) τὸ (to-the-one) θέλημα (to-a-determining-to) τοῦ (of-the-one) πατρός; (of-a-father?"λέγουσιν (They-fortheth,"Ὁ (The-one) ὕστερος. (latter) λέγει (It-fortheth) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) οἱ (the-ones) τελῶναι (finish-purchasers) καὶ (and) αἱ (the-ones) πόρναι (harlots) προάγουσιν (they-lead-before) ὑμᾶς (to-ye) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
21:31. quis ex duobus fecit voluntatem patris dicunt novissimus dicit illis Iesus amen dico vobis quia publicani et meretrices praecedunt vos in regno DeiWhich of the two did the father's will? They say to him: The first. Jesus saith to them: Amen I say to you that the publicans and the harlots shall go into the kingdom of God before you.
31. Whether of the twain did the will of his father? They say, The first. Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you.
21:31. Which of the two did the will of the father?” They said to him, “The first.” Jesus said to them: “Amen I say to you, that tax collectors and prostitutes shall precede you, into the kingdom of God.
21:31. Whether of them twain did the will of [his] father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.
Whether of them twain did the will of [his] father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you:

31: Который из двух исполнил волю отца? Говорят Ему: первый. Иисус говорит им: истинно говорю вам, что мытари и блудницы вперед вас идут в Царство Божие,
21:31  τίς ἐκ τῶν δύο ἐποίησεν τὸ θέλημα τοῦ πατρός; λέγουσιν, ὁ πρῶτος. λέγει αὐτοῖς ὁ ἰησοῦς, ἀμὴν λέγω ὑμῖν ὅτι οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ θεοῦ.
21:31. quis ex duobus fecit voluntatem patris dicunt novissimus dicit illis Iesus amen dico vobis quia publicani et meretrices praecedunt vos in regno Dei
Which of the two did the father's will? They say to him: The first. Jesus saith to them: Amen I say to you that the publicans and the harlots shall go into the kingdom of God before you.
21:31. Which of the two did the will of the father?” They said to him, “The first.” Jesus said to them: “Amen I say to you, that tax collectors and prostitutes shall precede you, into the kingdom of God.
21:31. Whether of them twain did the will of [his] father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31 Первосвященники и старейшины сказали Христу: первый. Так по лучшим кодексам и чтениям. Правота первого была не безусловна, но по сравнению со своим братом он был прав. Под первым и вторым сыновьями следует разуметь не иудеев и язычников, а мытарей и блудниц и первосвященников. И к первосвященникам, старейшинам и вообще начальникам иудейским, с одной стороны, и к мытарям и блудницам, с другой стороны, был направлен зов в виноградник. Но тут голос Иоанна как бы сливается с раннейшим зовом от Отца через пророков. Иоанн и Сам Христос были последними лицами, звавшими в виноградник. Начальники, как люди религиозные, откликнулись на этот зов, но на самом деле не пошли; мытари и блудницы отказались, для них зов первоначально казался странным, но потом они пошли.
Adam Clarke: Commentary on the Bible - 1831
21:31: The publicans and the harlots - In all their former conduct they had said No. Now they yield to the voice of truth when they hear it, and enter into the kingdom, embracing the salvation brought to them in the Gospel. The others, who had been always professing the most ready and willing obedience, and who pretended to be waiting for the kingdom of God, did not receive it when it came, but rather chose, while making the best professions, to continue members of the synagogue of Satan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:31: did: Mat 7:21, Mat 12:50; Eze 33:11; Luk 15:10; Act 17:30; Pe2 3:9
The first: Sa2 12:5-7; Job 15:6; Luk 7:40-42, Luk 19:22; Rom 3:19
Verily: Mat 5:18, Mat 6:5, Mat 18:3
the publicans: Mat 9:9, Mat 20:16; Luk 7:29, Luk 7:37-50, Luk 15:1, Luk 15:2, Luk 19:9, Luk 19:10; Rom 5:20, Rom 9:30-33; Ti1 1:13-16
Geneva 1599
21:31 Whether of them twain did the will of [his] father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots (p) go into the kingdom of God before you.
(p) They hurry to the kingdom of God and you go slowly, so that you should at least have followed their example. Mark then that this word, "go into", is improperly taken in this place because none of them followed Christ.
John Gill
21:31 Whether of them twain did the will of his father?.... This is the question put by Christ, upon the preceding parable to the chief priests, elders, and Scribes,
they say unto him, the first: an answer which natural reason, and common sense, directed them to; and therefore they give it out at once, directly, without staying upon it, and demurring about it; though they seemed not to be aware of the application of it to themselves, which follows:
Jesus saith unto them, verily I say unto you, that the publicans and the harlots; that is, such who had been so,
See Gill on Mt 9:10.
go into the kingdom of God before you. They are signified by the first son, who repenting went, and did the will of his father: these repented under John's ministry, were called, and brought to repentance by the preaching of Christ, and his apostles: these justified God, their Father, by being baptized with John's baptism: these embraced the Messiah, believed in him, and were the first in his kingdom, and set an example to the chief among the Jews to follow: and it is easy to observe, that a poor profane sinner may, by the grace of God, be brought to repentance, that before was obstinate, rebellious, and disobedient, and be made willing to go and work in the Lord's vineyard here, and be at last glorified; when a self righteous person, notwithstanding all his fair promises and resolutions to do good, his professions of, and pretensions to religion, neither repents of his sins, nor believes in Christ; has no share in the kingdom of grace here, nor will he enter into the kingdom of glory.
Robert Jamieson, A. R. Fausset and David Brown
21:31 Whether of them twain did the will of his Father? They say unto him, The first--Now comes the application.
Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go--or, "are going"; even now entering, while ye hold back.
into the kingdom of God before you--The publicans and the harlots were the first son, who, when told to work in the Lord's vineyard, said, I will not; but afterwards repented and went. Their early life was a flat and flagrant refusal to do what they were commanded; it was one continued rebellion against the authority of God. The chief priests and the elders of the people, with whom our Lord was now speaking, were the second son, who said, I go, sir, but went not. They were early called, and all their life long professed obedience to God, but never rendered it; their life was one of continued disobedience.
21:3221:32: Զի եկն Յովհաննէս ճանապարհա՛ւ արդարութեան՝ եւ ո՛չ հաւատացէք նմա. եւ մաքսաւորք եւ պոռնիկք հաւատացին նմա, եւ դուք տեսէք՝ եւ ո՛չ զղջացարուք յետոյ հաւատալ նմա[393]։[393] Ոմանք յաւելուն. Զի եկն առ ձեզ Յովհ՛՛։
32 որովհետեւ Յովհաննէսը արդարութեան ճանապարհով եկաւ, եւ նրան չհաւատացիք. իսկ մաքսաւորներ ու պոռնիկներ հաւատացին նրան. եւ դուք այդ տեսաք եւ յետոյ էլ չզղջացիք, որ նրան հաւատայիք»:
32 Վասն զի Յովհաննէս արդարութեան ճամբով եկաւ ձեզի եւ դուք անոր չհաւատացիք. բայց մաքսաւորներն ու պոռնիկները անոր հաւատացին եւ դուք տեսաք, սակայն չուզեցիք հաւատալ»։
Զի եկն Յովհաննէս ճանապարհաւ արդարութեան, եւ ոչ հաւատացէք նմա. եւ մաքսաւորք եւ պոռնիկք հաւատացին նմա, եւ դուք տեսէք, եւ ոչ զղջացարուք յետոյ հաւատալ նմա:

21:32: Զի եկն Յովհաննէս ճանապարհա՛ւ արդարութեան՝ եւ ո՛չ հաւատացէք նմա. եւ մաքսաւորք եւ պոռնիկք հաւատացին նմա, եւ դուք տեսէք՝ եւ ո՛չ զղջացարուք յետոյ հաւատալ նմա[393]։
[393] Ոմանք յաւելուն. Զի եկն առ ձեզ Յովհ՛՛։
32 որովհետեւ Յովհաննէսը արդարութեան ճանապարհով եկաւ, եւ նրան չհաւատացիք. իսկ մաքսաւորներ ու պոռնիկներ հաւատացին նրան. եւ դուք այդ տեսաք եւ յետոյ էլ չզղջացիք, որ նրան հաւատայիք»:
32 Վասն զի Յովհաննէս արդարութեան ճամբով եկաւ ձեզի եւ դուք անոր չհաւատացիք. բայց մաքսաւորներն ու պոռնիկները անոր հաւատացին եւ դուք տեսաք, սակայն չուզեցիք հաւատալ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:3232: ибо пришел к вам Иоанн путем праведности, и вы не поверили ему, а мытари и блудницы поверили ему; вы же, и видев это, не раскаялись после, чтобы поверить ему.
21:32  ἦλθεν γὰρ ἰωάννης πρὸς ὑμᾶς ἐν ὁδῶ δικαιοσύνης, καὶ οὐκ ἐπιστεύσατε αὐτῶ· οἱ δὲ τελῶναι καὶ αἱ πόρναι ἐπίστευσαν αὐτῶ· ὑμεῖς δὲ ἰδόντες οὐδὲ μετεμελήθητε ὕστερον τοῦ πιστεῦσαι αὐτῶ.
21:32. ἦλθεν (It-had-came) γὰρ (therefore,"Ἰωάνης (an-Ioanes,"πρὸς (toward) ὑμᾶς (to-ye) ἐν (in) ὁδῷ (unto-a-way) δικαιοσύνης, (of-a-course-belongedness,"καὶ (and) οὐκ (not) ἐπιστεύσατε (ye-trusted-of) αὐτῷ: (unto-it) οἱ (the-ones) δὲ (moreover) τελῶναι (finish-purchasers) καὶ (and) αἱ (the-ones) πόρναι (harlots) ἐπίστευσαν (they-trusted-of) αὐτῷ: (unto-it) ὑμεῖς (ye) δὲ (moreover) ἰδόντες ( having-had-seen ) οὐδὲ (not-moreover) μετεμελήθητε (ye-were-concerned-with-unto) ὕστερον (to-latter) τοῦ (of-the-one) πιστεῦσαι (to-have-trusted-of) αὐτῷ. (unto-it)
21:32. venit enim ad vos Iohannes in via iustitiae et non credidistis ei publicani autem et meretrices crediderunt ei vos autem videntes nec paenitentiam habuistis postea ut crederetis eiFor John came to you in the way of justice: and you did not believe him. But the publicans and the harlots believed him: but you, seeing it, did not even afterwards repent, that you might believe him.
32. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye saw it, did not even repent yourselves afterward, that ye might believe him.
21:32. For John came to you in the way of justice, and you did not believe him. But the tax collectors and the prostitutes believed him. Yet even after seeing this, you did not repent, so as to believe him.
21:32. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen [it], repented not afterward, that ye might believe him.
For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen [it], repented not afterward, that ye might believe him:

32: ибо пришел к вам Иоанн путем праведности, и вы не поверили ему, а мытари и блудницы поверили ему; вы же, и видев это, не раскаялись после, чтобы поверить ему.
21:32  ἦλθεν γὰρ ἰωάννης πρὸς ὑμᾶς ἐν ὁδῶ δικαιοσύνης, καὶ οὐκ ἐπιστεύσατε αὐτῶ· οἱ δὲ τελῶναι καὶ αἱ πόρναι ἐπίστευσαν αὐτῶ· ὑμεῖς δὲ ἰδόντες οὐδὲ μετεμελήθητε ὕστερον τοῦ πιστεῦσαι αὐτῶ.
21:32. venit enim ad vos Iohannes in via iustitiae et non credidistis ei publicani autem et meretrices crediderunt ei vos autem videntes nec paenitentiam habuistis postea ut crederetis ei
For John came to you in the way of justice: and you did not believe him. But the publicans and the harlots believed him: but you, seeing it, did not even afterwards repent, that you might believe him.
21:32. For John came to you in the way of justice, and you did not believe him. But the tax collectors and the prostitutes believed him. Yet even after seeing this, you did not repent, so as to believe him.
21:32. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen [it], repented not afterward, that ye might believe him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32 Напоминание об историческом служении и деятельности Иоанна, имеющее связь с ст. 24 и как бы округляющее мысли, изложенные после этого стиха. Под «путем праведности» здесь следует разуметь образ, способ, обычай, метод. Не поверили ему — не поверили тому, что он говорил и проповедовал. «Господь прилагает ответ начальников к их собственному поведению путем противоположения. Они сказали, что исполнил волю отца сын, который, сначала не желая идти, потом пошел в виноградник. Но Креститель пришел как проповедник праведности, призывая людей идти в виноградник Божий путем покаяния, и они не вняли его проповеди. В этом отношении они походили на первого сына притчи, который сказал: не пойду. Но, несходно с ним, они после не раскаялись и не повиновались зову Крестителя. С другой стороны, мытари и блудницы были также похожи на первого сына, но они изменили свои мысли, когда Иоанн проповедовал, и повиновались его зову. Таким образом, мытари и блудницы идут вперед в Царство Божие». Смысл второй части, 32 стиха, по-видимому, такой: вы же, видавши все это, не позаботились после того, как мытари и блудницы поверили, поверить Иоанну. Феофилакт говорит: «и ныне многие дают обет Богу и Отцу стать иноками или священниками, но после обета не хранят усердия, а другие не давали обета об иноческой или иерейской жизни, но проводят жизнь, как иноки или иереи; так что послушными чадами оказываются они, так как исполняют волю Отца, хотя и ничего не обещали».
Adam Clarke: Commentary on the Bible - 1831
21:32: John came unto you in the way of righteousness - Proclaiming the truth, and living agreeably to it. Or, John came unto you, who are in the way of righteousness. This seems rather to be the true meaning and construction of this passage. The Jews are here distinguished from the Gentiles. The former were in the way of righteousness, had the revelation of God, and the ordinances of justice established among them; the latter were in the way of unrighteousness, without the Divine revelation, and iniquitous in all their conduct: John came to both, preaching the doctrine of repentance, and proclaiming Jesus the Christ. To say that it was John who came in the way of righteousness, and that to him the words refer, is, in my opinion, saying nothing; for this was necessarily implied: as he professed to come from God, he must not only preach righteousness, but walk in it.
It is very difficult to get a worldly minded and self-righteous man brought to Christ. Examples signify little to him. Urge the example of an eminent saint, he is discouraged at it. Show him a profligate sinner converted to God, him he is ashamed to own and follow; and, as to the conduct of the generality of the followers of Christ, it is not striking enough to impress him. John, and Christ, and the apostles preach; but, to multitudes, all is in vain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:32: came: Mat 3:1-8; Isa 35:8; Jer 6:16; Luk 3:8-13; Pe2 2:21
and ye believed: Mat 21:25, Mat 11:18; Luk 7:29, Luk 7:30; Joh 5:33-36; Act 13:25-29
the publicans: Luk 7:37-50
repented: Psa 81:11, Psa 81:12; Zac 7:11, Zac 7:12; Joh 5:37-40; Ti2 2:25; Heb 3:12, Heb 6:6-8; Rev 2:21
Geneva 1599
21:32 For John came unto you in the (q) way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen [it], repented not afterward, that ye might believe him.
(q) Living uprightly, being of good and honest behaviour; For the Hebrews use this word "way" for life and manners.
John Gill
21:32 For John came unto you in a way of righteousness,.... He had a commission from God; he was no impostor; the doctrine he taught was true, and which he faithfully delivered; his life and conversation were unblamable; there was nothing in his credentials, ministry, and conduct, that could justly be found fault with:
and ye believed him not; to be the forerunner of the Messiah, or the Elias that was to come; nor attended to the doctrine of repentance preached by him, nor were subject to the ordinance of baptism he administered; nor gave any assent, or credit, to the Messiah he so manifestly pointed out:
but the publicans and harlots believed him; what he said concerning the wrath to come, and the miserable state and danger they were in; and they repented of their sins, and confessed them, and were baptized of him in Jordan; believing the testimony he gave of Jesus of Nazareth being the Messiah, and Son of God:
and ye, when ye had seen it; the repentance and faith of these persons, and what a wonderful reformation was wrought in them,
repented not afterwards; of their disobedience, impenitence, and unbelief, after they had seen the effects of John's ministry on these very profligate sinners, and after, the death of John; who, by his constancy, zeal, and faithfulness, had shown himself to be a true, and upright minister of the word; and afterwards under the ministry of Christ, and his apostles, by, whom the same doctrines were preached, and the same ordinances administered,
that ye might believe him; the testimony he has left behind him concerning the Messiah.
John Wesley
21:32 John came in a way of righteousness - Walking in it, as well as teaching it. The publicans and harlots - The most notorious sinners were reformed, though at first they said, I will not. And ye seeing the amazing change which was wrought in them, though at first ye said, I go, sir, repented not afterward - Were no more convinced than before. O how is this scripture fulfilled at this day!
Robert Jamieson, A. R. Fausset and David Brown
21:32 For John came unto you in the way of righteousness--that is, calling you to repentance; as Noah is styled "a preacher of righteousness" (2Pet 2:5), when like the Baptist he warned the old world to "flee from the wrath to come."
and ye believed him not--They did not reject him; nay, they "were willing for a season to rejoice in his light" (Jn 5:35); but they would not receive his testimony to Jesus.
but the publicans and the harlots believed him--Of the publicans this is twice expressly recorded, Lk 3:12; Lk 7:29. Of the harlots, then, the same may be taken for granted, though the fact is not expressly recorded. These outcasts gladly believed the testimony of John to the coming Saviour, and so hastened to Jesus when He came. See Lk 7:37; Lk 15:1, &c.
and ye, when ye had seen it, repented not afterward, that ye might believe him--Instead of being "provoked to jealousy" by their example, ye have seen them flocking to the Saviour and getting to heaven, unmoved.
Parable of the Wicked Husbandmen (Mt 21:33-46).
21:3321:33: Ա՛յլ առա՛կ լուարո՛ւք. Ա՛յր մի էր տանուտէր՝ որ տնկեաց այգի՛, եւ ցանգով պատեաց զնա, եւ փորեաց ՚ի նմա հնձա՛ն, եւ շինեաց աշտարա՛կ. եւ ե՛տ զնա ցմշակս, եւ գնա՛ց ՚ի տա՛ր աշխարհ[394]։ [394] Ոմանք. ՚Ի նմա հնծան... եւ ինքն գնաց ՚ի տարաշխարհ։
33 «Լսեցէ՛ք մի այլ առակ. մի տանուտէր կար, որ այգի տնկեց եւ այն ցանկապատեց ու նրա մէջ հնձան փորեց եւ աշտարակ շինեց. ապա այն վարձու տուեց մշակներին եւ գնաց հեռու երկիր
33 Ուրիշ առակ մըն ալ լսեցէք. «Տանտէր մը կար որ այգի մը տնկեց ու ցանկով պատեց զանիկա եւ անոր մէջ հնձան փորեց ու աշտարակ շինեց եւ զանիկա մշակներու յանձնեց ու ինք օտար երկիր մը գնաց։
Այլ առակ լուարուք. Այր մի էր տանուտէր որ տնկեաց այգի եւ ցանգով պատեաց զնա, եւ փորեաց ի նմա հնձան եւ շինեաց աշտարակ. եւ ետ զնա ցմշակս, եւ գնաց ի տարաշխարհ:

21:33: Ա՛յլ առա՛կ լուարո՛ւք. Ա՛յր մի էր տանուտէր՝ որ տնկեաց այգի՛, եւ ցանգով պատեաց զնա, եւ փորեաց ՚ի նմա հնձա՛ն, եւ շինեաց աշտարա՛կ. եւ ե՛տ զնա ցմշակս, եւ գնա՛ց ՚ի տա՛ր աշխարհ[394]։
[394] Ոմանք. ՚Ի նմա հնծան... եւ ինքն գնաց ՚ի տարաշխարհ։
33 «Լսեցէ՛ք մի այլ առակ. մի տանուտէր կար, որ այգի տնկեց եւ այն ցանկապատեց ու նրա մէջ հնձան փորեց եւ աշտարակ շինեց. ապա այն վարձու տուեց մշակներին եւ գնաց հեռու երկիր
33 Ուրիշ առակ մըն ալ լսեցէք. «Տանտէր մը կար որ այգի մը տնկեց ու ցանկով պատեց զանիկա եւ անոր մէջ հնձան փորեց ու աշտարակ շինեց եւ զանիկա մշակներու յանձնեց ու ինք օտար երկիր մը գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
21:3333: Выслушайте другую притчу: был некоторый хозяин дома, который насадил виноградник, обнес его оградою, выкопал в нем точило, построил башню и, отдав его виноградарям, отлучился.
21:33  ἄλλην παραβολὴν ἀκούσατε. ἄνθρωπος ἦν οἰκοδεσπότης ὅστις ἐφύτευσεν ἀμπελῶνα καὶ φραγμὸν αὐτῶ περιέθηκεν καὶ ὤρυξεν ἐν αὐτῶ ληνὸν καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν.
21:33. Ἄλλην (To-other) παραβολὴν (to-a-casting-beside) ἀκούσατε. (ye-should-have-heard,"Ἄνθρωπος (A-mankind) ἦν (it-was) οἰκοδεσπότης (a-house-master) ὅστις (which-a-one) ἐφύτευσεν ( it-planted-of ) ἀμπελῶνα ( to-a-vining ) καὶ ( and ) φραγμὸν ( to-a-hedging-of ) αὐτῷ ( unto-it ) περιέθηκεν ( it-placed-about ) καὶ ( and ) ὤρυξεν ( it-dug ) ἐν ( in ) αὐτῷ ( unto-it ) ληνὸν ( to-a-trough ) καὶ ( and ) ᾠκοδόμησεν ( it-house-built-unto ) πύργον , ( to-a-tower ,"καὶ (and) ἐξέδετο ( it-had-given-out ) αὐτὸν (to-it) γεωργοῖς , ( unto-soil-worked ,"καὶ (and) ἀπεδήμησεν. (it-assembled-off-unto)
21:33. aliam parabolam audite homo erat pater familias qui plantavit vineam et sepem circumdedit ei et fodit in ea torcular et aedificavit turrem et locavit eam agricolis et peregre profectus estHear ye another parable. There was a man, an householder, who planted a vineyard and made a hedge round about it and dug in it a press and built a tower and let it out to husbandmen and went into a strange country.
33. Hear another parable: There was a man that was a householder, which planted a vineyard, and set a hedge about it, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into another country.
21:33. Listen to another parable. There was a man, the father of a family, who planted a vineyard, and surrounded it with a hedge, and dug a press in it, and built a tower. And he loaned it out to farmers, and he set out to sojourn abroad.
21:33. Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:

33: Выслушайте другую притчу: был некоторый хозяин дома, который насадил виноградник, обнес его оградою, выкопал в нем точило, построил башню и, отдав его виноградарям, отлучился.
21:33  ἄλλην παραβολὴν ἀκούσατε. ἄνθρωπος ἦν οἰκοδεσπότης ὅστις ἐφύτευσεν ἀμπελῶνα καὶ φραγμὸν αὐτῶ περιέθηκεν καὶ ὤρυξεν ἐν αὐτῶ ληνὸν καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν.
21:33. aliam parabolam audite homo erat pater familias qui plantavit vineam et sepem circumdedit ei et fodit in ea torcular et aedificavit turrem et locavit eam agricolis et peregre profectus est
Hear ye another parable. There was a man, an householder, who planted a vineyard and made a hedge round about it and dug in it a press and built a tower and let it out to husbandmen and went into a strange country.
21:33. Listen to another parable. There was a man, the father of a family, who planted a vineyard, and surrounded it with a hedge, and dug a press in it, and built a tower. And he loaned it out to farmers, and he set out to sojourn abroad.
21:33. Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:
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
33 (Мк XII:1; Лк XX:9). Не только мысли этой притчи, но и самые выражения очень сходны с тем, что говорится у Ис V:1-7. В Ис V:2 говорится: «и Он (Возлюбленный Мой) обнес его (виноградник) оградою и очистил его от камней, и посадил в нем отборные виноградные лозы, и построил башню посреди его, и выкопал в нем точило и ожидал, что он принесет добрые грозды, а он принес дикие ягоды». Все образы, употребленные в притче, заимствованы из действительной жизни столько же, сколько и из пророчества. Так было прежде, где возделывались виноградники, так бывает и теперь.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35 And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36 Again, he sent other servants more than the first: and they did unto them likewise. 37 But last of all he sent unto them his son, saying, They will reverence my son. 38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. 39 And they caught him, and cast him out of the vineyard, and slew him. 40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. 42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? 43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. 44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. 45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. 46 But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

This parable plainly sets forth the sin and ruin of the Jewish nation; they and their leaders are the husbandmen here; and what is spoken for conviction to them, is spoken for caution to all that enjoy the privileges of the visible church, not to be high-minded, but fear.

I. We have here the privileges of the Jewish church, represented by the letting out of a vineyard to the husbandmen; they were as tenants holding by, from, and under, God the great Householder. Observe,

1. How God established a church for himself in the world. The kingdom of God upon earth is here compared to a vineyard, furnished with all things requisite to an advantageous management and improvement of it. (1.) He planted this vineyard. The church is the planting of the Lord, Isa. lxi. 3. The forming of a church is a work by itself, like the planting of a vineyard, which requires a great deal of cost and care. It is the vineyard which his right hand has planted (Ps. lxxx. 15), planted with the choicest vine (Isa. v. 2), a noble vine, Jer. ii. 21. The earth of itself produces thorns and briars; but vines must be planted. The being of a church is owing to God's distinguishing favour, and his manifesting himself to some, and not to others. (2.) He hedged it round about. Note, God's church in the world is taken under his special protection. It is a hedge round about, like that about Job on every side (Job i. 10), a wall of fire, Zech. ii. 5. Wherever God has a church, it is, and will always be, his peculiar care. The covenant of circumcision and the ceremonial law were a hedge or a wall of partition about the Jewish church, which is taken down by Christ; who yet has appointed a gospel order and discipline to be the hedge of his church. He will not have his vineyard to lie in common, that those who are without, may thrust in at pleasure; not to lie at large, that those who are within, may lash out at pleasure; but care is taken to set bounds about this holy mountain. (3.) He digged a wine-press and built a tower. The altar of burnt-offerings was the wine-press, to which all the offerings were brought. God instituted ordinances in his church, for the due oversight of it, and for the promoting of its fruitfulness. What could have been done more to make it every way convenient?

2. How he entrusted these visible church-privileges with the nation and people of the Jews, especially their chief priests and elders; he let it out to them as husbandmen, not because he had need of them as landlords have of their tenants, but because he would try them, and be honoured by them. When in Judah God was known, and his name was great, when they were taken to be to God for a people, and for a name, and for a praise (Jer. xiii. 11), when he revealed his word unto Jacob (Ps. cxlvii. 19), when the covenant of life and peace was made with Levi (Mal. ii. 4, 5), then this vineyard was let out. See an abstract of the lease, Cant. viii. 11, 12. The Lord of the vineyard was to have a thousand pieces of silver (compare Isa. vii. 13); the main profit was to be his, but the keepers were to have two hundred, a competent and comfortable encouragement. And then he went into a far country. When God had in a visible appearance settled the Jewish church at mount Sinai, he did in a manner withdraw; they had no more such open vision, but were left to the written word. Or, they imagined that he was gone into a far country, as Israel, when they made the calf, fancied that Moses was gone. They put far from them the evil day.

II. God's expectation of rent from these husbandmen, v. 34. It was a reasonable expectation; for who plants a vineyard, and eats not of the fruit thereof? Note, From those that enjoy church-privileges, both ministers and people, God looks for fruit accordingly. 1. His expectations were not hasty; he did not demand a fore-rent, though he had been at such expense upon it; but staid till the time of the fruit drew near, as it did now that John preached the kingdom of heaven is at hand. God waits to be gracious, that he may give us time. 2. They were not high; he did not require them to come at their peril, upon penalty of forfeiting their lease if they ran behind-hand; but he sent his servants to them, to remind them of their duty, and of the rent-day, and to help them in gathering in the fruit, and making return of it. These servants were the prophets of the Old Testament, who were sent, and sometimes directly, to the people of the Jews, to reprove and instruct them. 3. They were not hard; it was only to receive the fruits. He did not demand more than they could make of it, but some fruit of that which he himself planted--an observance of the laws and statutes he gave them. What could have been done more reasonable? Israel was an empty vine, nay it was become the degenerate plant of a strange vine, and brought forth wild grapes.

III. The husbandmen's baseness in abusing the messengers that were sent to them.

1. When he sent them his servants, they abused them, though they represented the master himself, and spoke in his name. Note, The calls and reproofs of the word, if they do not engage, will but exasperate. See here what hath all along been the lot of God's faithful messengers, more or less; (1.) To suffer; so persecuted they the prophets, who were hated with a cruel hatred. They not only despised and reproached them, but treated them as the worst of malefactors--they beat them, and killed them, and stoned them. They beat Jeremiah, killed Isaiah, stoned Zechariah the son of Jehoiada in the temple. If they that live godly in Christ Jesus themselves shall suffer persecution, much more they that press others to it. This was God's old quarrel with the Jews, misusing his prophets, 2 Chron. xxxvi. 16. (2.) It has been their lot to suffer from their Master's own tenants; they were the husbandmen that treated them thus, the chief priests and elders that sat in Moses's chair, that professed religion and relation to God; these were the most bitter enemies of the Lord's prophets, that cast them out, and killed them, and said, Let the Lord be glorified, Isa. lxvi. 5. See Jer. xx. 1, 2; xxvi. 11.

Now see, [1.] How God persevered in his goodness to them. He sent other servants, more than the first; though the first sped not, but were abused. He had sent them John the Baptist, and him they had beheaded; and yet he sent them his disciples, to prepare his way. O the riches of the patience and forbearance of God, in keeping up in his church a despised, persecuted ministry! [2.] How they persisted in their wickedness. They did unto them likewise. One sin makes way for another of the same kind. They that are drunk with the blood of the saints, add drunkenness to thirst, and still cry, Give, give.

2. At length, he sent them his Son; we have seen God's goodness in sending, and their badness in abusing, the servants; but in the latter instance both these exceed themselves.

(1.) Never did grace appear more gracious than in sending the Son. This was done last of all. Note, All the prophets were harbingers and forerunners to Christ. He was sent last; for if nothing else would work upon them, surely this would; it was therefore served for the ratio ultima--the last expedient. Surely they will reverence my Son, and therefore I will send him. Note, It might reasonably be expected that the Son of God, when he came to his own, should be reverenced; and reverence to Christ would be a powerful and effectual principle of fruitfulness and obedience, to the glory of God; if they will but reverence the Son, the point is gained. Surely they will reverence my Son, for he comes with more authority than the servants could; judgment is committed to him, that all men should honour him. There is greater danger in refusing him than in despising Moses's law.

(2.) Never did sin appear more sinful than in the abusing of him, which was now to be done in two or three days. Observe,

[1.] How it was plotted (v. 38); When they saw the Son: when he came, whom the people owned and followed as the Messiah, who would either have the rent paid, or distrain for it; this touched their copyhold, and they were resolved to make one bold push for it, and to preserve their wealth and grandeur by taking him out of the way, who was the only hindrance to it, and rival with them. This is the heir, come, let us kill him. Pilate and Herod, the princes of this world, knew not; for if they had known, they would not have crucified the Lord of glory, 1 Cor. ii. 8. But the chief priests and elders knew that this was the heir, at least some of them; and therefore Come, let us kill him. Many are killed for what they have. The chief thing they envied him, and for which they hated and feared him, was his interest in the people, and their hosannas, which, if he was taken off, they hope to engross securely to themselves. They pretended that he must die, to save the people from the Romans (John xi. 50); but really he must die, to save their hypocrisy and tyranny from that reformation which the expected kingdom of the Messiah would certainly bring along with it. He drives the buyers and sellers out of the temple; and therefore let us kill him; and then, as if the premises must of course go to the occupant, let us seize on his inheritance. They thought, if they could but get rid of this Jesus, they should carry all before them in the church without control, might impose what traditions, and force the people to what submissions, they pleased. Thus they take counsel against the Lord and his Anointed; but he that sits in heaven, laughs to see them outshot in their own bow; for, while they thought to kill him, and so to seize on his inheritance, he went by his cross to his crown, and they were broken pieces with a rod of iron, and their inheritance seized. Ps. ii. 2, 3, 6, 9.

[2.] How this plot was executed, v. 39. While they were so set upon killing him, in pursuance of their design to secure their own pomp and power, and while he was so set upon dying, in pursuance of his design to subdue Satan, and save his chosen, no wonder if they soon caught him, and slew him, when his hour was come. Though the Roman power condemned him, yet it is still charged upon the chief priests and elders; for they were not only the prosecutors, but the principal agents, and had the greater sin. Ye have taken, Acts ii. 23. Nay looking upon him to be as unworthy to live, as they were unwilling he should, they cast him out of the vineyard, out of the holy church, which they supposed themselves to have the key of, and out of the holy city for he was crucified without the gate, Heb. xiii. 12. As if He had been the shame and reproach, who was the greatest glory of his people Israel. Thus they who persecuted the servants, persecuted the Son; as men treat God's ministers, they would treat Christ himself, if he were with them.

IV. Here is their doom read out of their own mouths, v. 40, 41. He puts it to them, When the Lord of the vineyard cometh, what will he do unto these husbandmen? He puts it to themselves, for their stronger conviction, that knowing the judgment of God against them which do such things, they might be the more inexcusable. Note, God's proceedings are so unexceptionable, that there needs but an appeal to sinners themselves concerning the equity of them. God will be justified when he speaks. They could readily answer, He will miserably destroy those wicked men. Note, Many can easily prognosticate the dismal consequences of other people's sins, that see not what will be the end of their own.

1. Our Saviour, in his question, supposes that the lord of the vineyard will come, and reckon with them. God is the Lord of the vineyard; the property is his, and he will make them know it, who now lord it over his heritage, as if it were all their own. The Lord of the vineyard will come. Persecutors say in their hearts, He delays his coming, he doth not see, he will not require; but they shall find, though he bear long with them, he will not bear always. It is comfort to abused saints and ministers, that the Lord is at hand, the Judge stands before the door. When he comes, what will he do to carnal professors? What will he do to cruel persecutors? They must be called to account, they have their day now; but he sees that his day is coming.

2. They, in their answer, suppose that it will be a terrible reckoning; the crime appearing so very black, you may be sure,

(1.) That he will miserably destroy those wicked men; it is destruction that is their doom. Kakous kakos apolesei--Malos male perdet. Let men never expect to do ill, and fare well. This was fulfilled upon the Jews, in that miserable destruction which was brought upon them by the Romans, and was completed about forty years after this; and unparalleled ruin, attended with all the most dismal aggravating circumstances. It will be fulfilled upon all that tread in the steps of their wickedness; hell is everlasting destruction, and it will be the most miserable destruction to them of all others, that have enjoyed the greatest share of church privileges, and have not improved them. The hottest place in hell will be the portion of hypocrites and persecutors.

(2.) That he will let out his vineyard to other husbandmen. Note, God will have a church in the world, notwithstanding the unworthiness and opposition of many that abuse the privileges of it. The unbelief and frowardness of man shall not make the word of God of no effect. If one will not, another will. The Jews' leavings were the Gentiles' feast. Persecutors may destroy the ministers, but cannot destroy the church. The Jews imagined that no doubt they were the people, and wisdom and holiness must die with them; and if they were cut off, what would God do for a church in the world? But when God makes use of any to bear up his name, it is not because he needs them, nor is he at all beholden to them. If we were made a desolation and an astonishment, God could build a flourishing church upon our ruins; for he is never at a loss what to do for his great name, whatever becomes of us, and of our place and nation.

V. The further illustration and application of this by Christ himself, telling them, in effect, that they had rightly judged.

1. He illustrates it by referring to a scripture fulfilled in this (v. 42); Did ye never read in the scriptures? Yes, no doubt, they had often read and sung it, but had not considered it. We lose the benefit of what we read for want of meditation. The scripture he quotes is Ps. cxviii. 22, 23, the same context out of which the children fetched their hosannas. The same word yields matter of praise and comfort to Christ's friends and followers, which speaks conviction and terror to his enemies. Such a two-edged sword is the word of God. That scripture, the Stone which the builders refused is become the headstone of the corner, illustrates the preceding parable, especially that part of it which refers to Christ.

(1.) The builders' rejecting of the stone is the same with the husbandmen's abusing of the son that was sent to them. The chief priests and the elders were the builders, had the oversight of the Jewish church, which was God's building: and they would not allow Christ a place in their building, would not admit his doctrine or laws into their constitution; they threw him aside as a despised broken vessel, a stone that would serve only for a stepping-stone, to be trampled upon.

(2.) The advancing of this stone to be the head of the corner is the same with letting out the vineyard to other husbandmen. He who was rejected by the Jews was embraced by the Gentiles; and to that church where there is no difference of circumcision or uncircumcision, Christ is all, and in all. His authority over the gospel church, and influence upon it, his ruling it as the Head, and uniting it as the Corner-stone, are the great tokens of his exhaltation. Thus, in spite of the malice of the priests and elders, he divided a portion with the great, and received his kingdom, though they would not have him to reign over them.

(3.) The hand of God was in all this; This is the Lord's doing. Even the rejecting of him by the Jewish builders was by the determinate counsel and foreknowledge of God; he permitted and overruled it; much more was his advancement to the Head of the corner; his right hand and his holy arm brought it about; it was God himself that highly exalted him, and gave him a name above every name; and it is marvellous in our eyes. The wickedness of the Jews that rejected him is marvellous,; that men should be so prejudiced against their own interest! See Isa. xxix. 9, 10, 14. The honour done him by the Gentile world, notwithstanding the abuses done him by his own people, is marvellous; that he whom men despised and abhorred, should be adored by kings! Isa. xlix. 7. But it is the Lord's doing.

2. He applies it to them, and application is the life of preaching.

(1.) He applies the sentence which they had passed (v. 41), and turns it upon themselves; not the former part of it, concerning the miserable destruction of the husbandmen (he could not bear to speak of that), but the latter part, of letting out the vineyard to others; because though it looked black upon the Jews, it spoke good to the Gentiles. Know then,

[1.] That the Jews shall be unchurched; The kingdom of God shall be taken from you. This turning out of the husbandmen speaks the same doom with that of dismantling the vineyard, and laying it common. Isa. v. 5. To the Jews had long pertained the adoption and the glory (Rom. ix. 4); to them were committed the oracles of God (Rom. iii. 2), and the sacred trust of revealed religion, and bearing up of God's name in the world (Ps. lxxvi. 1, 2); but now it shall be so no longer. They were not only unfruitful in the use of their privileges, but, under pretence of them, opposed the gospel of Christ, and so forfeited them, and it was not long ere the forfeiture was taken. Note, It is a righteous thing with God to remove church privileges from those that not only sin against them, but sin with them, Rev. ii. 4, 5. The kingdom of God was taken from the Jews, not only by the temporal judgments that befel them, but by the spiritual judgments they lay under, their blindness of mind, hardness of heart, and indignation at the gospel, Rom. xi. 8-10; 1 Thess. ii. 15.

[2.] That the Gentiles shall be taken in. God needs not ask us leave whether he shall have a church in the world; though his vine be plucked up in one place, he will find another to plant it in. He will give it ethnei--to the Gentile world, that will bring forth the fruit of it. They who had been not a people, and had not obtained mercy, became favourites of Heaven. This is the mystery which blessed Paul was so much affected with (Rom. xi. 30, 33), and which the Jews were so much affronted by, Acts xxii. 21, 22. At the first planting of Israel in Canaan, the fall of the Gentiles was the riches of Israel (Ps. cxxxv. 10, 11), so, at their extirpation, the fall of Israel was the riches of the Gentiles, Rom. xi. 12. It shall go to a nation bringing forth the fruits thereof. Note, Christ knows beforehand who will bring forth gospel fruits in the use of gospel means; because our fruitfulness is all the work of his own hands, and known unto God are all his works. They shall bring forth the fruits better than the Jews had done; God has had more glory from the New Testament church than from that of the Old Testament; for, when he changes, it shall not be to his loss.

(2.) He applies the scripture which he had quoted (v. 42), to their terror, v. 44. This Stone, which the builders refused, is set for the fall of many in Israel; and we have here the doom of two sorts of people, for whose fall it proves that Christ is set.

[1.] Some, through ignorance, stumble at Christ in his estate of humiliation; when this Stone lies on the earth, where the builders threw it, they, through their blindness and carelessness, fall on it, fall over it, and they shall be broken. The offence they take at Christ, will not hurt him, any more than he that stumbles, hurts the stone he stumbles at; but it will hurt themselves; they will fall, and be broken, and snared, Isa. viii. 14; 1 Pet. ii. 7, 8. The unbelief of sinners will be their ruin.

[2.] Others, through malice, oppose Christ, and bid defiance to him in his estate of exaltation, when this Stone is advanced to the head of the corner; and on them it shall fall, for they pull it on their own heads, as the Jews did by that challenge, His blood be upon us and upon our children, and it will grind them to powder. The former seems to bespeak the sin and ruin of all unbelievers; this is the greater sin, and sorer ruin, of persecutors, that kick against the pricks, and persist in it. Christ's kingdom will be a burthensome stone to all those that attempt to overthrow it, or heave it out of its place; see Zech. xii. 3. This Stone cut out of the mountain without hands, will break in pieces all opposing power, Dan. ii. 34, 35. Some make this an allusion to the manner of stoning to death among the Jews. The malefactors were first thrown down violently from a high scaffold upon a great stone, which would much bruise them; but then they threw another great stone upon them, which would crush them to pieces: one way or other, Christ will utterly destroy all those that fight against him. If they be so stout-hearted, that they are not destroyed by falling on this stone, yet it shall fall on them, and so destroy them. He will strike through kings, he will fill the places with dead bodies, Ps. cx. 5, 6. None ever hardened his heart against God and prospered.

Lastly, The entertainment which this discourse of Christ met with among the chief priests and elders, that heard his parables.

1. They perceived that he spake of them (v. 45), and that in what they said (v. 41) they had but read their own doom. Note, A guilty conscience needs no accuser, and sometimes will save a minister the labour of saying, Thou art the man. Mutato nomine, de te fabula narratur--Change but the name, the tale is told of the. So quick and powerful is the word of God, and such a discerner of the thoughts and intents of the heart, that it is easy for bad men (if conscience be not quite seared) to perceive that it speaks of them.

2. They sought to lay hands on him. Note, When those who hear the reproofs of the word, perceive that it speaks of them, if it do not do them a great deal of good, it will certainly do them a great deal of hurt. If they be not pricked to the heart with conviction and contrition, as they were Acts ii. 37, they will be cut to the heart with rage and indignation, as they were Acts v. 33.

3. They durst not do it, for fear of the multitude, who took him for a prophet, though not for the Messiah; this served to keep the Pharisees in awe. The fear of the people restrained them from speaking ill of John (v. 26), and here from doing ill to Christ. Note, God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise, Ps. lxxvi. 10.
Adam Clarke: Commentary on the Bible - 1831
21:33: There was a certain householder - Let us endeavor to find out a general and practical meaning for this parable. A householder - the Supreme Being. The family - the Jewish nation. The vineyard - the city of Jerusalem. The fence - the Divine protection. The wine-press - the law and sacrificial rites. The tower - the temple, in which the Divine presence was manifested. The husbandmen - the priests and doctors of the law. Went from home - entrusted the cultivation of the vineyard to the priests, etc., with the utmost confidence; as a man would do who had the most trusty servants, and was obliged to absent himself from home for a certain time. Our Lord takes this parable from Isa 5:1, etc.; but whether our blessed Redeemer quote from the law, the prophets, or the rabbins, he reserves the liberty to himself to beautify the whole, and render it more pertinent.
Some apply this parable also to Christianity, thus: - The master or father - our blessed Lord. The family - professing Christians in general. The vineyard - the true Church, or assembly of the faithful. The hedge - the true faith, which keeps the sacred assembly enclosed and defended from the errors of heathenism and false Christianity. The wine-press - the atonement made by the sacrifice of Christ, typified by the sacrifices under the law. The tower - the promises of the Divine presence and protection. The husbandmen - the apostles and all their successors in the ministry. The going from home - the ascension to heaven. But this parable cannot go on all fours in the Christian cause, as any one may see. In the ease of the husbandmen, especially it is applicable; unless we suppose our Lord intended such as those inquisitorial Bonners, who always persecuted the true ministers of Christ, and consequently Christ himself in his members; and to these may be added the whole train of St. Bartholomew Ejectors, and all the fire and faggot men of a certain Church, who think they do God service by murdering his saints. But let the persecuted take courage: Jesus Christ will come back shortly; and then he will miserably destroy those wicked men: indeed, he has done so already to several, and let out his vineyard to more faithful husbandmen.
Digged a wine-press - Ωρυξε ληνον. St. Mark has υποληνιον, the pit under the press, into which the liquor ran, when squeezed out of the fruit by the press.
Albert Barnes: Notes on the Bible - 1834
21:33: The parable of the vineyard - This is also recorded in Mar 12:1-12; Luk 20:9-19.

21:33
Hear another parable - See the notes at Mat 13:3.
A certain householder - See the notes at Mat 20:1.
Planted a vineyard - A place for the cultivation of grapes. It is often used to represent the church of God. as a place cultivated and valuable. Judea was favorable to vines, and the figure is frequently used, therefore, in the sacred writers. See Mat 20:1. It is used here to represent the "Jewish people" - the people chosen of the Lord, cultivated with care, and signally favored; or perhaps more definitely, "the city of Jerusalem."
Hedged it round about - This means he enclosed it, either with a fence of wood or stone, or more probably with "thorns," thick set and growing - a common way of enclosing fields in Judea, as it is in England,
And digged a wine-press in it - Mark says, "digged a place for the wine-fat." This should have been so rendered in Matthew. The original word does not mean the "press" in which the grapes were trodden, but the "vat or large cistern" into which the wine ran. This was commonly made by digging into the side of a hill. The "wine-press" was made of two receptacles. The upper one, in Persia at present, is about 8 feet square and 4 feet high. In this the grapes are thrown and "trodden" by men, and the juice runs into the large receptacle or cistern below. See the notes at Isa 63:2-3.
And built a tower - See also the notes at Isa 5:2. In Eastern countries at present, these towers are often 80 feet high and 30 feet square. They were for the keepers, who defended the vineyards from thieves and animals, especially from foxes, Sol 1:6; Sol 2:15. Professor Hackett (Illustrations of Scripture, pp. 171, 172) says of such towers:
They caught my attention first as I was approaching Bethlehem from the southeast. They appeared in almost every field within sight from that direction. They were circular in shape, 15 or 20 feet high, and, being built of stones, looked, at a distance, like a little forest of obelisks. I was perplexed for some time to decide what they were; my traveling companions were equally at fault. Suddenly, in a lucky moment, the words crossed my mind, 'A certain man planted a vineyard, and set a hedge about it, and built a tower, and let it out to husbandmen, and went into a far country,' Mar 12:1. This recollection cleared up the mystery. There, before my eyes, stood the towers of which I had so often read and thought; such as stood there when David led forth his flocks to the neighboring pastures; such as furnished to the sacred writers and the Saviour himself so many illustrations for enforcing what they taught.
These towers are said to be sometimes square in form as well as round, and as high as 40 or 50 feet. Those which I examined had a small door near the ground, and a level space on the top, where a man could sit and command a view of the plantation. I afterward saw a great many of these structures near Hebron, where the vine still flourishes in its ancient home; for there, probably, was Eshcol, whence the Hebrew spies returned to Joshua with the clusters of grapes which they had gathered as evidence of the fertility of the land. Some of the towers here are so built as to serve as houses: and during the vintage, it is said that the inhabitants of Hebron take up their abode in them in such numbers as to leave the town almost deserted.
And let it out ... - This was not an uncommon thing. Vineyards were often planted to be let out for profit.
Into a far country - This means, in the original, only that he departed from them. It does not mean that he went out of the "land." Luke adds, "for a long time." That is, as appears, until the time of the fruit; perhaps for a year. This vineyard denotes, doubtless, the Jewish people, or Jerusalem. But these circumstances are not to be particularly explained. They serve to keep up the story. They denote in general that God had taken proper care of his vineyard - that is, of his people; but beyond that we cannot affirm that these circumstances of building the tower, etc., mean any particular thing, for he has not told us that they do, and where he has not explained them we have no right to attempt it.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:33: Hear: In this parable, in its primary sense, the householder denotes the Supreme Being; the family, the Jewish nation; the vineyard, Jerusalem; the fence, the Divine protection; the wine-press, the law and sacrificial rites; the tower, the temple; and the husbandmen, the priests and doctors of the law. Mat 13:18; Kg1 22:19; Isa 1:10; Jer 19:3; Hos 4:1
There: Psa 80:8-16; Sol 8:11, Sol 8:12; Isa 5:1-4; Jer 2:21; Mar 12:1; Luk 20:9-18; Joh 15:1
husbandmen: Mat 23:2; Deu 1:15-17, Deu 16:18, Deu 17:9-12, Deu 33:8-10; Mal 2:4-9
went: Mat 25:14, Mat 25:15; Mar 13:34; Luk 19:12
Geneva 1599
21:33 (8) Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a (r) tower, and let it out to husbandmen, and went into a far country:
(8) Those men are often the cruellest enemies of the Church, to whose faithfulness it is committed: But the vocation of God is neither tied to time, place, nor person.
(r) Made the place strong: for a tower is the strongest place of a wall.
John Gill
21:33 Hear another parable,.... Which, though Luke says was spoken to the people, who, were gathered round about him, yet was directed to, and against the chief priests; who continued with him till it was delivered, and the application of it made; when they perceived it was spoken of them. The design of it is, to set forth the many favours and privileges bestowed on the Jewish nation; their unfruitfulness, and the ingratitude of the principal men among them; and their barbarous usage of the servants of the Lord, and particularly of the Son of God himself: the consequence of which would be, the removal of the Gospel from them, and the miserable destruction of them. So that this parable is partly a narrative, of some things past, and partly a prophecy of some things to come:
there was a certain householder: by whom the great God of heaven and earth is meant; who may be so called, either with respect to the whole world, which is an house of his building, and the inhabitants of it are his family, who live, are nourished, and supplied by him; or to the church, the house of the living God, the family in heaven and in earth, called the household of God, and of faith; or to the people of Israel, often called the house of Israel, the family, above all the families of the earth, God took notice of, highly favoured, and dwelt among,
Which planted a vineyard: of the form of a vineyard, the manner of planting it, and the size of it, the Jews say many things in their Misna (f),
"He that plants a row of five vines, the school of Shammai say, "it is a vineyard"; but the school of Hillell say, it is not a vineyard, unless there are two rows--he that plants two vines over against two, and one at the tail or end, , "lo! this is a vineyard"; (it was a little vineyard;) but if two over against two, and one between the two, or two over against two, and one in the midst, it is no vineyard, unless there are two over against two, and one at the tail or end.
Again (g),
"a vineyard that is planted with less than four cubits (between every row), R. Simeon says, is no vineyard; but the wise men say it is a vineyard.
And the decision is according to them. Now by this vineyard is meant, the house of Israel and the men of Judah, the nation of the Jews, as in Is 5:7 from whence our Lord seems to have taken many of the ideas expressed in this parable; who were a people separated from the rest of the world, and set with valuable plants, from whom fruit might reasonably be expected: the planting of them designs the removing them out of Egypt, the driving out the natives before them, and settling them in the land of Canaan, where they were planted with choice vines, such as Joshua, Caleb, &c. and where they soon became a flourishing people, though for their iniquities, often exposed to beasts of prey, the neighbouring nations, that were suffered at times to break in upon them. The Jews often speak (h) of the house of Israel, as the vineyard of the Lord of hosts, and even call their schools and universities vineyards: hence we read (i) of
, the vineyard in Jabneh, where the scholars were placed in rows, as in a vineyard,
And hedged it round about; as it was usual to set a hedge, or make a wall round a vineyard, which according to the Jewish writers, was to be ten hands high, and four broad; for they ask (k),
"rdg hz ya, "what is a hedge?" That which is ten hands, high.
And elsewhere (l),
"An hedge that encompasses a vineyard, which is less than ten hands high, or which is ten hands high, but not four hands broad, it has no circuit (or void place between that and the vines)--an hedge which is ten hands high, and so a ditch which is ten hands deep, and four broad, lo! this is lawful to plant a vineyard on one side of it, and herbs on the other; even a fence of reeds, if there is between the reeds the space of three hands, lo! this divides between the vineyard and the herbs, as an hedge.
By this "hedge" is designed, either the law, not the oral law, or the traditions of the elders, which the Jews (m) call , "an hedge for the law", which was none of God's setting, but their own; but either the ceremonial law, which distinguished them from other people, was a middle wall of partition between them, and the nations of the world, and kept them from coming among them, and joining together; or the moral law, which taught them their duty to God and man, and was the means of keeping them within due bounds; or else the protection of them by the power of God, which was an hedge about them, is here intended; and which was very remarkable at the time of their three feasts of passover, pentecost, and tabernacles; when all their males went up to Jerusalem, and the whole country was, left an easy prey to the nations about them; but God preserved them, and, according to his promise, suffered not their neighbours to have any inclination or desire after their land,
And digged a winepress in it; which is not "the ditch", that went through a, vineyard; for this cannot be said of a winepress, and is Dr. Lightfoot's mistake (n); but "the winefat", in which they squeezed the grapes and made the wine, and this used to be in the vineyard: the rule about it is this,
"Mrkbv tgh, the winepress that is ten hands deep and four broad, R. Eliezer says, they may set in it; but the wise men do forbid it (o).
By this may be meant, the altar where the drink offerings of wine were poured forth; and so the Targumist (p) renders it by "my altar I have given them, to atone for their sins": though one of their commentators (q), by it, understands the prophets, who taught Israel the law, that their works might be good before God and men; they urged and pressed them to the performance of them, as grapes are squeezed in the winepress:
and built a tower; the same the Jews call "the watch house"; which was an high place, in which the watchman stood to keep (r) the vineyard, and which was built in the vineyard; of this they say,
"Mrkbv hrmwv, the "watch house which is in the vineyard", that is ten hands high and four broad, they set in it (s).
By this is meant, either the city or Jerusalem, which stood in the midst, and on the highest part of the land of Israel; or the temple, which stood on the highest part of Jerusalem, where the priests and Levites kept their watch every night; and so the Targumist (t) interprets it, by "my sanctuary I built among them": that is, the temple:
and let it out to husbandmen; of which there were different sorts, as there were different methods of hiring and letting out fields and vineyards among the Jews: one sort was called and such was he, who hired of his neighbour a field to sow in it, or a vineyard to eat of the fruit of it, for a certain sum of money yearly; see Song 8:11 another sort was called and this was one that hired a field, or a vineyard, and agreed to give the proprietor of it yearly, so many measures of the fruit thereof, whether it yielded more or less; and there was a third sort, called or and such was he, who agreed to give the owner half, or a third, or a fourth part of the increase of the field, or vineyard (u). Now it is not of the former, but of the latter sort of letting out and farming, that this is to be understood; not of letting it out for money, but for fruit, as appears from Mt 21:34 and by the husbandmen are meant, the rulers of the Jews, civil and ecclesiastical, especially the latter; the priests, Levites, and Scribes, who were intrusted with the care of the Jewish people, to guide and instruct them, and cultivate the knowledge of divine things among them, that they might bring forth fruits of righteousness; and to offer their gifts and sacrifices, and the like, which are meant by letting out the vineyard to them: and went into afar country; which must be interpreted consistent with the omnipresence of God, who is every where, and cannot be said properly to move from place to place; but fills heaven and earth with his presence, and cannot be contained in either: but this phrase seems to design his taking up his residence in the thick darkness, in the tabernacle and temple, when the civil and ecclesiastical state of the Jews was settled, and God did not appear to them in that visible manner he had done before; but having fixed their order of government, worship, and duty, left them to themselves and their rulers; for many years; in which he expressed much longsuffering and patience towards them,
(f) Misna Kilaim, c. 4. sect. 5, 6. Maimon. Hilch. Kilaim, c. 7. sect. 7. (g) Ib. c. 5. sect. 2. Maimon ib. sect. 1. (h) Tzeror Hammor, fol. 148. 2. Zohar in Exod. fol. 2. 1. (i) T. Hieros. Beracot, fol. 7. 4. T. Bab. Yebamot, fol. 42. 2. (k) Misn. Kilaim, c. 4. sect. 3. (l) Maimon. Hilch. Kilaim, c. 7. sect. 14, 15. (m) Pirke Abot. c. sect, 1. (n) Horae in Mark xii. 1. (o) Misn. Kilaim, c. 5. sect. 3. (p) Targum Jon. in Isa. v. 2. Vid. T. Hicros. Succa, fol. 54. 4. (q) R. David Kimchi in loc. (r) Maimon. in Misn. Kilaim, c. 5. sect. 3. Aben Ezra in Isa. v. 2. (s) Misn. Kilaim, c. 5. sect. 3. Maimon. Hilch. Kilaim, c. 7. sect. 22. (t) Targum Jon. in Isa. v. 2. (u) T. Hieros. Demai, fol. 25. 1. Gloss in T. Bab. Moed. Katon, fol. 11. 2. & in Bava Metzia, fol. 103. 1. in Avoda Zara, fol. 21. 2. Maimon. Hilch. Shecirut, c. 8. sect. 1, 2. Bartenora in Misn. Pea, c. 5. sect. 5. & in Demai, c. 6, sect. 1.
John Wesley
21:33 A certain householder planted a vineyard - God planted the Church in Canaan; and hedged it round about - First with the law, then with his peculiar providence: and digged a wine press - Perhaps it may mean Jerusalem: and built a tower - The temple: and went into a far country - That is, left the keepers of his vineyard, in some measure, to behave as they should see good. Mk 12:1; Lk 20:9.
Robert Jamieson, A. R. Fausset and David Brown
21:33 Hear another parable: There was a certain householder, which planted a vineyard--(See on Lk 13:6).
and hedged it round about, and digged a winepress in it, and built a tower--These details are taken, as is the basis of the parable itself, from that beautiful parable of Is 5:1-7, in order to fix down the application and sustain it by Old Testament authority.
and let it out to husbandmen--These are just the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness are expected to spring up.
and went into a far country--"for a long time" (Lk 20:9), leaving the vineyard to the laws of the spiritual husbandry during the whole time of the Jewish economy. On this phraseology, see on Mk 4:26.
21:3421:34: Իբրեւ մերձեցաւ ժամանակ պտղոյ, առաքեաց զծառայս իւր առ մշակսն՝ առնո՛ւլ զպտուղս նորա[395]։ [395] Ոմանք. Զպտուղ նորա։
34 Երբ պտղի ժամանակը մօտեցաւ, իր ծառաներին ուղարկեց այն մշակների մօտ, որպէսզի բերքից իր բաժինը առնեն
34 Երբ պտուղի ժամանակը մօտեցաւ, իր ծառաները մշակներուն ղրկեց, որպէս զի անոր պտուղները առնեն։
Իբրեւ մերձեցաւ ժամանակ պտղոյ, առաքեաց զծառայս իւր առ մշակսն` առնուլ զպտուղս նորա:

21:34: Իբրեւ մերձեցաւ ժամանակ պտղոյ, առաքեաց զծառայս իւր առ մշակսն՝ առնո՛ւլ զպտուղս նորա[395]։
[395] Ոմանք. Զպտուղ նորա։
34 Երբ պտղի ժամանակը մօտեցաւ, իր ծառաներին ուղարկեց այն մշակների մօտ, որպէսզի բերքից իր բաժինը առնեն
34 Երբ պտուղի ժամանակը մօտեցաւ, իր ծառաները մշակներուն ղրկեց, որպէս զի անոր պտուղները առնեն։
zohrab-1805▾ eastern-1994▾ western am▾
21:3434: Когда же приблизилось время плодов, он послал своих слуг к виноградарям взять свои плоды;
21:34  ὅτε δὲ ἤγγισεν ὁ καιρὸς τῶν καρπῶν, ἀπέστειλεν τοὺς δούλους αὐτοῦ πρὸς τοὺς γεωργοὺς λαβεῖν τοὺς καρποὺς αὐτοῦ.
21:34. ὅτε (Which-also) δὲ (moreover) ἤγγισεν (it-neared-to,"ὁ (the-one) καιρὸς (a-time) τῶν (of-the-ones) καρπῶν, (of-fruits,"ἀπέστειλεν (it-set-off) τοὺς (to-the-ones) δούλους (to-bondees) αὐτοῦ (of-it) πρὸς (toward) τοὺς (to-the-ones) γεωργοὺς ( to-soil-worked ) λαβεῖν (to-have-had-taken) τοὺς (to-the-ones) καρποὺς (to-fruits) αὐτοῦ. (of-it)
21:34. cum autem tempus fructuum adpropinquasset misit servos suos ad agricolas ut acciperent fructus eiusAnd when the time of the fruits drew nigh, he sent his servants to the husbandmen that they might receive the fruits thereof.
34. And when the season of the fruits drew near, he sent his servants to the husbandmen, to receive his fruits.
21:34. Then, when the time of the fruits drew near, he sent his servants to the farmers, so that they might receive its fruits.
21:34. And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.
And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it:

34: Когда же приблизилось время плодов, он послал своих слуг к виноградарям взять свои плоды;
21:34  ὅτε δὲ ἤγγισεν ὁ καιρὸς τῶν καρπῶν, ἀπέστειλεν τοὺς δούλους αὐτοῦ πρὸς τοὺς γεωργοὺς λαβεῖν τοὺς καρποὺς αὐτοῦ.
21:34. cum autem tempus fructuum adpropinquasset misit servos suos ad agricolas ut acciperent fructus eius
And when the time of the fruits drew nigh, he sent his servants to the husbandmen that they might receive the fruits thereof.
21:34. Then, when the time of the fruits drew near, he sent his servants to the farmers, so that they might receive its fruits.
21:34. And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.
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
34 (Мк XII:2; Лк XX:10). Под посланными рабами разумеют пророков. У Марка и Луки единственное число: послал «слугу» или «раба».
Adam Clarke: Commentary on the Bible - 1831
21:34: He sent his servants - Prophets, which, from time to time, he sent to the Jewish nation to call both priests and people back to the purity of his holy religion.
Receive the fruits of it - Alluding to the ancient custom of paying the rent of a farm in kind; that is, by a part of the produce of the farm. This custom anciently prevailed in most nations; and still prevails in the highlands of Scotland, and in some other places. The Boldon book, a survey made of the state of the bishopric of Durham in 1183, shows how much of the rents was paid in cows, sheep, pigs, fowls, eggs, etc., the remaining part being made up chiefly by manual labor.
Albert Barnes: Notes on the Bible - 1834
21:34
And when the time of the fruit drew near ... - The time of gathering the fruit.
The vineyard was let out, probably, for a part of the fruit, and the owner sent to receive the part that was his.
Sent his servants - These, doubtless, represent the prophets sent to the Jewish people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:34: he sent: Kg2 17:13, Kg2 17:14-23; Ch2 36:15, Ch2 36:16; Neh 9:29, Neh 9:30; Jer 25:3-7, Jer 35:15; Zac 1:3-6, Zac 7:9-13; Mar 12:2-5; Luk 20:10-19
that: Sol 8:11, Sol 8:12; Isa 5:4
John Gill
21:34 And when the time of the fruit drew near,.... Of gathering the fruit, when it was ripe, and might be eaten, or profit made of it, according to the law in Lev 19:23. The fruit of all manner of trees, for the first three years, was uncircumcised; it was not to be eaten, nor any profit made of it, and on the fourth year it was to be holy to praise the Lord with; being either given to the priests, or eaten by the owners before the Lord at Jerusalem; and on the fifth year it might be eaten, and made use of for profit, and henceforward every year; which law regarded the fruit of the vine, as any other fruit: hence it is said (w), that "the grapes of the vineyard of the fourth year, the sanhedrim ordered that they should be brought up to Jerusalem, a day's journey on every side, so that they might crown or adorn the streets with fruits.
To this time of fruit, and the custom of bringing it up to Jerusalem, the allusion seems to be here. Thus, God after a long time, after he had waited a great while for fruit from the Jewish nation, from whom much might have been expected, by reason of the advantages they enjoyed; he sent his servants to the husbandmen: by his servants are meant, the prophets of the Old Testament; who were sent by God from time to time, to the kings, priests, and people of the Jews; to instruct them in their duty, to exhort them to the performance of it, to reprove them for their sins, to stir them up to repentance, and to bring forth fruits meet for it, signified in the next clause:
that they might receive the fruits of it; of the vineyard from the husbandmen, for the use of the owner; for fruits of justice and judgment, of righteousness and holiness, might be justly expected and demanded of such persons, to be brought forth by them, to the honour and glory of God,
(w) Maimon. Hilch. Maaser. Sheni, c. 9. 5. Misn. Maaser Sheni, c. 59. sect. 2.
John Wesley
21:34 He sent his servants - His extraordinary messengers, the prophets: to the husbandmen - The ordinary preachers or ministers of the Jews.
Robert Jamieson, A. R. Fausset and David Brown
21:34 And when the time of the fruit drew near, he sent his servants to the husbandmen--By these "servants" are meant the prophets and other extraordinary messengers, raised up from time to time. See on Mt 23:37.
that they might receive the fruits of it--Again see on Lk 13:6.
21:3521:35: Եւ կալեալ մշակացն զծառայս նորա, զոմն տանջեցի՛ն, զոմն սպանի՛ն, զոմն քարկոծեցի՛ն։
35 Իսկ մշակները նրա ծառաներին բռնելով՝ մէկին տանջեցին, մէկին սպանեցին, մէկին քարկոծեցին
35 Մշակները անոր ծառաները բռնեցին մէկը ծեծեցին, միւսը սպաննեցին, ուրիշ մը քարկոծեցին։
Եւ կալեալ մշակացն զծառայս նորա, զոմն տանջեցին, զոմն սպանին, զոմն քարկոծեցին:

21:35: Եւ կալեալ մշակացն զծառայս նորա, զոմն տանջեցի՛ն, զոմն սպանի՛ն, զոմն քարկոծեցի՛ն։
35 Իսկ մշակները նրա ծառաներին բռնելով՝ մէկին տանջեցին, մէկին սպանեցին, մէկին քարկոծեցին
35 Մշակները անոր ծառաները բռնեցին մէկը ծեծեցին, միւսը սպաննեցին, ուրիշ մը քարկոծեցին։
zohrab-1805▾ eastern-1994▾ western am▾
21:3535: виноградари, схватив слуг его, иного прибили, иного убили, а иного побили камнями.
21:35  καὶ λαβόντες οἱ γεωργοὶ τοὺς δούλους αὐτοῦ ὃν μὲν ἔδειραν, ὃν δὲ ἀπέκτειναν, ὃν δὲ ἐλιθοβόλησαν.
21:35. καὶ (And) λαβόντες ( having-had-taken ,"οἱ (the-ones) γεωργοὶ ( soil-worked ,"τοὺς (to-the-ones) δούλους (to-bondees) αὐτοῦ (of-it,"ὃν (to-which) μὲν (indeed) ἔδειραν, (they-swiped,"ὃν (to-which) δὲ (moreover) ἀπέκτειναν, (they-killed-off,"ὃν (to-which) δὲ (moreover) ἐλιθοβόλησαν. (they-stone-casted-unto)
21:35. et agricolae adprehensis servis eius alium ceciderunt alium occiderunt alium vero lapidaveruntAnd the husbandmen laying hands on his servants, beat one and killed another and stoned another.
35. And the husbandmen took his servants, and beat one, and killed another, and stoned another.
21:35. And the farmers apprehended his servants; they struck one, and killed another, and stoned yet another.
21:35. And the husbandmen took his servants, and beat one, and killed another, and stoned another.
And the husbandmen took his servants, and beat one, and killed another, and stoned another:

35: виноградари, схватив слуг его, иного прибили, иного убили, а иного побили камнями.
21:35  καὶ λαβόντες οἱ γεωργοὶ τοὺς δούλους αὐτοῦ ὃν μὲν ἔδειραν, ὃν δὲ ἀπέκτειναν, ὃν δὲ ἐλιθοβόλησαν.
21:35. et agricolae adprehensis servis eius alium ceciderunt alium occiderunt alium vero lapidaverunt
And the husbandmen laying hands on his servants, beat one and killed another and stoned another.
21:35. And the farmers apprehended his servants; they struck one, and killed another, and stoned yet another.
21:35. And the husbandmen took his servants, and beat one, and killed another, and stoned another.
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
35 (Мк XII:3; Лк XX:10). Феофилакт говорит: «посланные рабы — это пророки, которых различно оскорбляли виноградари, т. е. современные пророкам лжепророки и лжеучители, недостойные вожди народа. Одних они били, как, напр., пророка Михея царь (?) Седекия ударил по ланите; других убивали: так, Захарию убили между храмом и жертвенником; иных побивали камнями, как, напр., Захарию, сына Иодая первосвященника». Марк и Лука говорят поочередно о нескольких рабах. Матфей же говорит сразу о многих. Аналогии поведению злых виноградарей можно находить в Неем IX:26; Мф XXIII, 31-37; Евр XI:36-38. См. также 3 Цар XVIII:13; XIX:14; XXII:24-27; 4 Цар VI:31; 2 Пар XXIV:19-22; XXXVI:15, 16; Иер XX:1, 2; XXXVII:15; XXXVIII:6 и проч.
Adam Clarke: Commentary on the Bible - 1831
21:35: Beat one - Εδειραν, took his skin off, flayed him: probably alluding to some who had been excessively scourged.
Killed another, etc. - Rid themselves of the true witnesses of God by a variety of persecutions.
Albert Barnes: Notes on the Bible - 1834
21:35
And beat one - The word translated here as "beat" properly means to flay or to take off the skin; hence to beat or to whip so that the skin in many places is taken off.
And killed another - Isaiah is said to have been put to death by sawing him asunder.
Many other of the prophets were also put to death. See Luk 13:34; Heb 11:37; Sa1 22:18; Kg1 19:10.
And stoned another - This was among the Jews a common mode of punishment, Deu 13:10; Deu 17:7; Jos 7:25. Especially was this the case in times of popular tumult, and of sudden indignation among the people, Act 7:58; Act 14:19; Joh 8:59; Joh 10:31. This does not I imply, of necessity, that those who were stoned "died," but they might be only severely wounded. Mark says, "At him they cast stones and wounded him in the head, and sent him away," etc.
There is a little variation in the circumstances as mentioned by Matthew, and by Mark and Luke, but the substance is the same. Mark and Luke are more particular, and state the order in which the servants were sent one after another. They all denote the dealing of the people of Israel toward the prophets. All these things had been done to them. See Heb 11:37; Jer 44:4-6; Ch2 36:16; Neh 9:26; Ch2 24:20-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:35: Mat 5:12, Mat 23:31-37; Kg1 18:4, Kg1 18:13, Kg1 19:2, Kg1 19:10, Kg1 22:24; Ch2 16:10, Ch2 24:21, Ch2 24:22; Ch2 36:15, Ch2 36:16; Neh 9:26; Jer 2:30, Jer 25:3-7, Jer 26:21-24; Luk 13:33, Luk 13:34; Act 7:52; Th1 2:15, Th1 2:16; Heb 11:36, Heb 11:37; Rev 6:9
John Gill
21:35 And the husbandmen took his servants,.... They seized and laid hold of them in a rude and violent manner: so far were they from treating these servants with respect, as they ought to have done; considering whose they were, from whom they came, and upon what account; and also so far from delivering to them the fruit due to their master, or excusing their inability to make a suitable return, as might be expected, they use them very roughly:
and beat one; either with the fist, as Jeremiah was struck by Pashur, the son of Immer, the priest, one of these husbandmen,
Jer 20:1 and as Micaiah was smitten on the cheek by Zedekiah, the son of Chenaanah, the false prophet, 2Chron 18:23 or with a scourge, and may refer to the punishment of beating with forty stripes, save one, by which the skin was flayed off; as the word here signifies; for some of these servants had trial of cruel mockings and scourgings,
Heb 11:36. And killed another; that is, with the sword. There were four kinds of death in the power of the sanhedrim, of which this is one, and what follows is another; and were these, stoning, burning, killing (i.e. beheading with the sword), and strangling: the manner of executing this punishment here expressed, was this:
"They cut off the person's head "with a sword", in the manner the government orders it. R. Judah says, this is indecent (i.e. to cut off his head standing, they do not do so), but they put his head upon a block, and cut it off with an axe; they reply to him, there is no death more abominable than this (x).
So the prophets, in the time of Elijah, were killed with the sword,
3Kings 19:14 see also Dan 11:33.
And stoned another; as they did Zechariah, 2Chron 24:21 and doubtless many others; since Jerusalem had the character of killing the prophets, and stoning them that were sent unto her, Mt 23:37 these seemed such that were stoned, but not killed; but as Mark says, were wounded in the head with the stones thrown at them, and shamefully handled, and sadly abused,
(x) Misn. Sanhedrin, c. 7. sect. 1, 3.
Robert Jamieson, A. R. Fausset and David Brown
21:35 And the husbandmen took his servants, and beat one--see Jer 37:15; Jer 38:6.
and killed another--see Jer 26:20-23.
and stoned another--see 2Chron 24:21. Compare with this whole verse Mt 23:37, where our Lord reiterates these charges in the most melting strain.
21:3621:36: Դարձեալ առաքեաց ա՛յլ ծառայս բազումս քան զառաջինսն, եւ արարին նոցա՝ նոյնպէս։
36 Դարձեալ ուրիշ ծառաներ ուղարկեց՝ թուով աւելի, քան առաջինները: Եւ սրանց էլ նոյնն արեցին
36 Նորէն ծառաներ ղրկեց առաջիններէն շատ եւ անոնց ալ նոյնպէս ըրին։
Դարձեալ առաքեաց այլ ծառայս բազումս քան զառաջինսն, եւ արարին նոցա նոյնպէս:

21:36: Դարձեալ առաքեաց ա՛յլ ծառայս բազումս քան զառաջինսն, եւ արարին նոցա՝ նոյնպէս։
36 Դարձեալ ուրիշ ծառաներ ուղարկեց՝ թուով աւելի, քան առաջինները: Եւ սրանց էլ նոյնն արեցին
36 Նորէն ծառաներ ղրկեց առաջիններէն շատ եւ անոնց ալ նոյնպէս ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
21:3636: Опять послал он других слуг, больше прежнего; и с ними поступили так же.
21:36  πάλιν ἀπέστειλεν ἄλλους δούλους πλείονας τῶν πρώτων, καὶ ἐποίησαν αὐτοῖς ὡσαύτως.
21:36. πάλιν (Unto-furthered) ἀπέστειλεν (it-set-off) ἄλλους ( to-other ) δούλους (to-bondees) πλείονας ( to-more-beyond ) τῶν (of-the-ones) πρώτων , ( of-most-before ) καὶ (and) ἐποίησαν (they-did-unto) αὐτοῖς (unto-them) ὡσαύτως. (as-unto-it)
21:36. iterum misit alios servos plures prioribus et fecerunt illis similiterAgain he sent other servants, more than the former; and they did to them in like manner.
36. Again, he sent other servants more than the first: and they did unto them in like manner.
21:36. Again, he sent other servants, more than before; and they treated them similarly.
21:36. Again, he sent other servants more than the first: and they did unto them likewise.
Again, he sent other servants more than the first: and they did unto them likewise:

36: Опять послал он других слуг, больше прежнего; и с ними поступили так же.
21:36  πάλιν ἀπέστειλεν ἄλλους δούλους πλείονας τῶν πρώτων, καὶ ἐποίησαν αὐτοῖς ὡσαύτως.
21:36. iterum misit alios servos plures prioribus et fecerunt illis similiter
Again he sent other servants, more than the former; and they did to them in like manner.
21:36. Again, he sent other servants, more than before; and they treated them similarly.
21:36. Again, he sent other servants more than the first: and they did unto them likewise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36 (Мк XII:4, 5; Лк XX:1-11, 12). «Больше» по количеству, но не «более почетных». У Марка и Луки раздельное и подробнее представлено то, что, так сказать, сконцентрировано у Матфея.
Adam Clarke: Commentary on the Bible - 1831
21:36: Other servants - There is not a moment in which God does not shower down his gifts upon men, and require the fruit of them. Various instruments are used to bring sinners to God. There are prophets, apostles, pastors, teachers: some with his gift after this manner, and some after that. The true disciples of Christ have been persecuted in all ages, and the greatest share of the persecution has fallen upon the ministers of his religion; for there have always been good and bad husbandmen, and the latter have persecuted the former.
More than the first - Or, more honorable, so I think πλειονας should be translated; for, as the fullness of the time approached, each prophet more clearly and fully pointed out the coming of Christ.
Our translation, which says, more than the first, conveys no meaning at all. Πλειον is the meaning I have given it above, in Mat 6:25. πλειον της τροφης, of More Value than food; and in Num 22:15 πλειους και εντιμοτερους, persons higher in dignity and office.
John Gill
21:36 Again he sent other servants,.... Meaning, perhaps, such as suffered in the times of the Maccabees:
more than the first; their number was greater, though their office was the same, at least not higher:
and they did unto them likewise; they beat them with rods, they killed them with the sword, and stoned them, Heb 11:36.
Robert Jamieson, A. R. Fausset and David Brown
21:36 Again, he sent other servants more than the first; and they did unto them likewise--see 4Kings 17:13; 2Chron 36:16, 2Chron 36:18; Neh 9:26.
21:3721:37: Յետոյ առաքեաց առ նոսա զորդի՛ իւր, եւ ասէ. Թե՛րեւս՝ ամաչեսցեն յորդւոյ աստի իմմէ[396]։ [396] Ոմանք. Զորդին իւր։
37 Յետոյ նրանց մօտ ուղարկեց իր որդուն ու ասաց՝ թերեւս իմ այս որդուց ամաչեն
37 Վերջը իր որդին ղրկեց անոնց, ըսելով՝ ‘Թերեւս ամչնան իմ որդիէս’։
Յետոյ առաքեաց առ նոսա զորդի իւր, եւ ասէ. Թերեւս ամաչեսցեն յորդւոյ աստի իմմէ:

21:37: Յետոյ առաքեաց առ նոսա զորդի՛ իւր, եւ ասէ. Թե՛րեւս՝ ամաչեսցեն յորդւոյ աստի իմմէ[396]։
[396] Ոմանք. Զորդին իւր։
37 Յետոյ նրանց մօտ ուղարկեց իր որդուն ու ասաց՝ թերեւս իմ այս որդուց ամաչեն
37 Վերջը իր որդին ղրկեց անոնց, ըսելով՝ ‘Թերեւս ամչնան իմ որդիէս’։
zohrab-1805▾ eastern-1994▾ western am▾
21:3737: Наконец, послал он к ним своего сына, говоря: постыдятся сына моего.
21:37  ὕστερον δὲ ἀπέστειλεν πρὸς αὐτοὺς τὸν υἱὸν αὐτοῦ λέγων, ἐντραπήσονται τὸν υἱόν μου.
21:37. ὕστερον (To-latter) δὲ (moreover) ἀπέστειλεν (it-set-off) πρὸς (toward) αὐτοὺς (to-them) τὸν (to-the-one) υἱὸν (to-a-son) αὐτοῦ (of-it) λέγων (forthing,"Ἐντραπήσονται (They-shall-have-been-turned-in) τὸν (to-the-one) υἱόν (to-a-son) μου. (of-me)
21:37. novissime autem misit ad eos filium suum dicens verebuntur filium meumAnd last of all he sent to them his son, saying: They will reverence my son.
37. But afterward he sent unto them his son, saying, They will reverence my son.
21:37. Then, at the very end, he sent his son to them, saying: ‘They will revere my son.’
21:37. But last of all he sent unto them his son, saying, They will reverence my son.
But last of all he sent unto them his son, saying, They will reverence my son:

37: Наконец, послал он к ним своего сына, говоря: постыдятся сына моего.
21:37  ὕστερον δὲ ἀπέστειλεν πρὸς αὐτοὺς τὸν υἱὸν αὐτοῦ λέγων, ἐντραπήσονται τὸν υἱόν μου.
21:37. novissime autem misit ad eos filium suum dicens verebuntur filium meum
And last of all he sent to them his son, saying: They will reverence my son.
21:37. Then, at the very end, he sent his son to them, saying: ‘They will revere my son.’
21:37. But last of all he sent unto them his son, saying, They will reverence my son.
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
37 (Мк XII:6; Лк XX:13). Если под хозяином разуметь Бога, то эти слова, очевидно, к Нему не вполне приложимы. Здесь представляется как бы ошибка в расчете, неисполнение надежды, незнание истинного характера виноградарей и их намерений. Все это объясняется тем, что здесь «Господь представляет Своего небесного Отца рассуждающим по-человечески» (Альфорд).
Adam Clarke: Commentary on the Bible - 1831
21:37: Last of all he sent - his son - This requires no comment. Our Lord plainly means himself.
They will reverence - Εντραπησονται, they will reflect upon their conduct and blush for shame because of it, when they see my son. So the Syric and Persic.
Albert Barnes: Notes on the Bible - 1834
21:37
Last of all ... - Mark adds that this was an only son, greatly beloved.
This beautifully and most tenderly exhibits the love of God in sending his only Son, Jesus Christ, into the world to die for people. Long had he sent the prophets, and they had been persecuted and slain. There was no use in sending any more prophets to the people. They had done all that they could do. God had one only-begotten and well-beloved Son, whom he might send, and whom the world "ought" to Rev_erence even as they should the Father, Joh 5:23. God is often represented in the Bible as giving his Son, his only-begotten and wellbeloved Son, for a lost world, Joh 3:16-17; Jo1 4:9, Jo1 4:14; Rom 8:3, Rom 8:32; Gal 4:4.
Saying, They will Rev_erence my son - To "Rev_erence" means to honor, to esteem, to show deference to. It is that feeling which we have in the presence of one who is greatly our superior. It means to give to such a person, in our feelings and our deportment, the honor which is due to his rank and character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:37: last: Mat 3:17; Mar 12:6; Luk 20:13; Joh 1:18, Joh 1:34, Joh 3:16, Joh 3:35, Joh 3:36; Heb 1:1, Heb 1:2
They: Isa 5:4; Jer 36:3; Zep 3:7
John Gill
21:37 But last of all,.... In the last times, in the last days, in the end of the world, the Jewish world, at the close of their ecclesiastic and civil state; after all the prophets had been sent, and finished their course, came the greatest prophet of all, to seal up the vision and prophecy:
he sent unto them son; not a servant as before, but a son; his own son, his only begotten son, the son of his love, his dearly beloved one; him he sent to these husbandmen the Jews. The Son of God, the Lord Jesus Christ, was sent only to the house of Israel: he was the minister of the circumcision; he was the great prophet raised up among them, and was sent to bless them, by turning them from their iniquities; he came to them, to his own, to them of his own nation, but they received him not:
saying, they will reverence my son. The Son of God is to be reverenced equally as his Father, since he is in nature and glory equal to him; and it is the will of his Father he should be so reverenced, as he is by the angels in heaven, and by the saints, both in heaven and in earth; but did these husbandmen reverence him? no; they despised and rejected him; they reproached and traduced him, as the vilest of men, and used him in the most cruel and barbarous manner. And did not his Father know this? yes; this is certain from his omniscience, which reaches to all future events, the most minute and contingent; and from the predictions of the usage of these persons of him, delivered long before it came to pass. Luke says, "it may be they will reverence him": so that it was not a positive affirmation, that they would do it, and which also is to be understood after the manner of men: that humanly speaking, it might be expected that they would give him reverence, in consideration of the dignity of his person, his character, and relation to God, which was his due and their duty; but he had a very different treatment from them.
Robert Jamieson, A. R. Fausset and David Brown
21:37 But last of all he sent unto them his son, saying, They will reverence my son--In Mark (Mk 12:6) this is most touchingly expressed: "Having yet therefore one son, His well-beloved, He sent Him also last unto them, saying, They will reverence My Son." Luke's version of it too (Lk 20:13) is striking: "Then said the lord of the vineyard, What shall I do? I will send My beloved Son: it may be they will reverence Him when they see Him." Who does not see that our Lord here severs Himself, by the sharpest line of demarcation, from all merely human messengers, and claims for Himself Sonship in its loftiest sense? (Compare Heb 3:3-6). The expression, "It may be they will reverence My Son," is designed to teach the almost unimaginable guilt of not reverentially welcoming God's Son.
21:3821:38: Իսկ մշակքն իբրեւ տեսին զորդին, ասեն ընդ միտս. Սա՛ է ժառանգն եկա՛յք սպանցուք զսա, եւ կալցո՛ւք զժառանգութիւն սորա։
38 Իսկ մշակները, երբ տեսան որդուն, իրենց մտքում ասացին՝ սա է ժառանգը, եկէք սպանենք սրան եւ սրա ժառանգութիւնը մենք սեփականացնենք
38 Բայց մշակները երբ տեսան որդին, իրարու ըսին. ‘Ասիկա է ժառանգորդը. եկէք զանիկա սպաննենք ու անոր ժառանգութեանը տիրանանք’։
Իսկ մշակքն իբրեւ տեսին զորդին, ասեն ընդ միտս. Սա է ժառանգն, եկայք սպանցուք զսա եւ կալցուք զժառանգութիւն սորա:

21:38: Իսկ մշակքն իբրեւ տեսին զորդին, ասեն ընդ միտս. Սա՛ է ժառանգն եկա՛յք սպանցուք զսա, եւ կալցո՛ւք զժառանգութիւն սորա։
38 Իսկ մշակները, երբ տեսան որդուն, իրենց մտքում ասացին՝ սա է ժառանգը, եկէք սպանենք սրան եւ սրա ժառանգութիւնը մենք սեփականացնենք
38 Բայց մշակները երբ տեսան որդին, իրարու ըսին. ‘Ասիկա է ժառանգորդը. եկէք զանիկա սպաննենք ու անոր ժառանգութեանը տիրանանք’։
zohrab-1805▾ eastern-1994▾ western am▾
21:3838: Но виноградари, увидев сына, сказали друг другу: это наследник; пойдем, убьем его и завладеем наследством его.
21:38  οἱ δὲ γεωργοὶ ἰδόντες τὸν υἱὸν εἶπον ἐν ἑαυτοῖς, οὖτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτὸν καὶ σχῶμεν τὴν κληρονομίαν αὐτοῦ.
21:38. οἱ (The-ones) δὲ (moreover) γεωργοὶ ( soil-worked ) ἰδόντες ( having-had-seen ) τὸν (to-the-one) υἱὸν (to-a-son) εἶπον (they-had-said) ἐν (in) ἑαυτοῖς (unto-selves,"Οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) κληρονόμος: (lot-parceleed,"δεῦτε (ye-should-hitherto,"ἀποκτείνωμεν (we-might-kill-off) αὐτὸν (to-it) καὶ (and) σχῶμεν (we-might-have-had-held) τὴν (to-the-one) κληρονομίαν (to-a-lot-parceleeing-unto) αὐτοῦ: (of-it)
21:38. agricolae autem videntes filium dixerunt intra se hic est heres venite occidamus eum et habebimus hereditatem eiusBut the husbandmen seeing the son, said among themselves: This is the heir: come, let us kill him, and we shall have his inheritance.
38. But the husbandmen, when they saw the son, said among themselves, This is the heir; come, let us kill him, and take his inheritance.
21:38. But the farmers, seeing the son, said among themselves: ‘This is the heir. Come, let us kill him, and then we will have his inheritance.’
21:38. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.
But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance:

38: Но виноградари, увидев сына, сказали друг другу: это наследник; пойдем, убьем его и завладеем наследством его.
21:38  οἱ δὲ γεωργοὶ ἰδόντες τὸν υἱὸν εἶπον ἐν ἑαυτοῖς, οὖτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτὸν καὶ σχῶμεν τὴν κληρονομίαν αὐτοῦ.
21:38. agricolae autem videntes filium dixerunt intra se hic est heres venite occidamus eum et habebimus hereditatem eius
But the husbandmen seeing the son, said among themselves: This is the heir: come, let us kill him, and we shall have his inheritance.
21:38. But the farmers, seeing the son, said among themselves: ‘This is the heir. Come, let us kill him, and then we will have his inheritance.’
21:38. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
38 (Мк XII:7; Лк XX:14). Выражение «пойдем, убьем его» (deute apokteinwmen auton) одинаково с тем, которое встречается в Быт XXXVII:20 (LXX) о намерении братьев Иосифа убить его.
Adam Clarke: Commentary on the Bible - 1831
21:38: Said among themselves - Alluding to the conspiracies which were then forming against the life of our blessed Lord, in the councils of the Jewish elders and chief priests. See Mat 27:1.
Albert Barnes: Notes on the Bible - 1834
21:38
But when the husbandmen ... - They determined to kill him, and as he was the only son, they supposed they could easily seize on the property It was rented to them; was in their possession; and they resolved to keep it.
This circumstance has probably no reference to any particular conduct of the Jews, but is thrown in to keep up the story and fill up the narrative. An heir is one who succeeds to an estate, commonly a son; an "inheritance" is what an heir receives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:38: This: Mat 2:13-16, Mat 26:3, Mat 26:4, Mat 27:1, Mat 27:2; Gen 37:18-20; Psa 2:2-8; Mar 12:7, Mar 12:8; Luk 20:14; Joh 11:47-53; Act 4:27, Act 4:28, Act 5:24-28
Geneva 1599
21:38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us (s) seize on his inheritance.
(s) Literally, "let us hold it fast".
John Gill
21:38 But when the husbandmen saw the son,.... Whom many of them knew, though some did not: some were entirely ignorant of him; some knew him, but durst not confess him, yet were not injurious to him; others acted against light and conscience, with spite and malice, as did these men. They expected the Messiah about this time; they knew, by prophecy, it could not be long ere he appeared: when they saw Jesus of Nazareth, they knew by various circumstances, by all the characters of the Messiah meeting in him, and by his miracles, that he must be the same,
They said among themselves; privately, not openly to the people,
this is the heir; as indeed he is of all things, as the Son of God, and as the mediator of the new covenant: he is heir of all that his Father has, as he is his natural, essential, and only begotten Son; and as mediator, he is heir of all things, natural, spiritual, and eternal, for the use and benefit of his church and people, who are also his portion and inheritance: but here it seems to denote, his being heir to the throne of Israel, the government of the Jewish nation, as he was the son of David; and the Jews confess (y), that because it was said that Jesus of Nazareth was , "near to the kingdom", therefore they put him to death:
come let us kill him, and seize on his inheritance: concluding, that could they be rid of him, their nation would be in peace, their temple would stand, and temple worship and service continue, and they remain in their office and authority undisturbed; the contrary of which they feared, should he be suffered to live; though what they feared from his life, befell them upon, and in consequence of his death, quite beyond all their counsels and expectations,
(y) T. Bab. Sanhedrin, fol. 43. 1.
Robert Jamieson, A. R. Fausset and David Brown
21:38 But when the husbandmen saw the son, they said among themselves--Compare Gen 37:18-20; Jn 11:47-53.
This is the heir--Sublime expression this of the great truth, that God's inheritance was destined for, and in due time is to come into the possession of, His own Son in our nature (Heb 1:2).
come, let us kill him, and let us seize on his inheritance--that so, from mere servants, we may become lords. This is the deep aim of the depraved heart; this is emphatically "the root of all evil."
21:3921:39: Եւ առեալ՝ հանին զնա արտաքոյ քան զայգին, եւ սպանի՛ն։
39 Եւ նրան բռնեցին հանեցին այգուց դուրս եւ սպանեցին
39 Առին զանիկա, այգիէն դուրս հանեցին ու սպաննեցին։
Եւ առեալ հանին զնա արտաքոյ քան զայգին եւ սպանին:

21:39: Եւ առեալ՝ հանին զնա արտաքոյ քան զայգին, եւ սպանի՛ն։
39 Եւ նրան բռնեցին հանեցին այգուց դուրս եւ սպանեցին
39 Առին զանիկա, այգիէն դուրս հանեցին ու սպաննեցին։
zohrab-1805▾ eastern-1994▾ western am▾
21:3939: И, схватив его, вывели вон из виноградника и убили.
21:39  καὶ λαβόντες αὐτὸν ἐξέβαλον ἔξω τοῦ ἀμπελῶνος καὶ ἀπέκτειναν.
21:39. καὶ (And) λαβόντες ( having-had-taken ) αὐτὸν (to-it) ἐξέβαλον (they-had-casted-out) ἔξω (out-unto-which) τοῦ (of-the-one) ἀμπελῶνος (of-a-vining) καὶ (and) ἀπέκτειναν. (they-killed-off)
21:39. et adprehensum eum eiecerunt extra vineam et occideruntAnd taking him, they cast him forth out of the vineyard and killed him.
39. And they took him, and cast him forth out of the vineyard, and killed him.
21:39. And apprehending him, they cast him outside the vineyard, and they killed him.
21:39. And they caught him, and cast [him] out of the vineyard, and slew [him].
And they caught him, and cast [him] out of the vineyard, and slew:

39: И, схватив его, вывели вон из виноградника и убили.
21:39  καὶ λαβόντες αὐτὸν ἐξέβαλον ἔξω τοῦ ἀμπελῶνος καὶ ἀπέκτειναν.
21:39. et adprehensum eum eiecerunt extra vineam et occiderunt
And taking him, they cast him forth out of the vineyard and killed him.
21:39. And apprehending him, they cast him outside the vineyard, and they killed him.
21:39. And they caught him, and cast [him] out of the vineyard, and slew [him].
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
39 (Мк XII:8; Лк XX:15). У Луки порядок действий злых виноградарей сходен с тем, какой у Матфея; но смысл рассказа Марка тот, что виноградари сначала убили посланного сына (в винограднике), а потом выбросили тело его оттуда. Запись сказанного Спасителем у Матфея считают более древнею и первоначальною. Но вряд ли можно согласиться с мнением, по которому, относя эти факты к истории страданий Спасителя и имея их в виду, Матфей хотел здесь обозначить, что Иисус Христос был распят вне города. В том же смысле выражается и Лука. На это можно просто ответить, что и особенные выражения Марка подходят также к рассказу о страданиях.
Adam Clarke: Commentary on the Bible - 1831
21:39: Cast him out of the vineyard - Utterly rejected the counsel of God against themselves; and would neither acknowledge the authority of Christ, nor submit to his teaching. What a strange and unaccountable case is this! - a sinner, to enjoy a little longer his false peace, and the gratification of his sinful appetites, rejects Jesus, and persecutes that Gospel which troubles his sinful repose.
Albert Barnes: Notes on the Bible - 1834
21:39
And they caught him ... - This refers to the conduct of the Jews in putting the Saviour to death.
So they understood it, Mat 21:45. The Jews put him to death after they had persecuted and slain the prophets. This was done by giving him into the hands of the Romans and seeking his crucifixion, Mat 27:20-25; Act 2:23; Act 7:51-52.
And cast him out of the vineyard - The vineyard in this parable may represent Jerusalem. Jesus was crucified "out" of Jerusalem, on Mount Calvary, Luk 23:23. See the notes at Heb 13:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:39: caught: Mat 26:50, Mat 26:57; Mar 14:46-53; Luk 22:52-54; Joh 18:12, Joh 18:24; Act 2:23, Act 4:25-27
cast: Heb 13:11-13
slew: Act 2:23, Act 3:14, Act 3:15, Act 4:10, Act 5:30, Act 7:52; Jam 5:6
John Gill
21:39 And they caught him,.... Seized and laid hold of him, in a rude and violent manner, as they had some of the servants before. This regards their apprehending of Christ in the garden, by a band of soldiers and officers, sent by the chief priests and Pharisees, who with swords and staves took him, bound him, and led him away:
and cast him out of the vineyard; which is not to be understood of their casting him out of the synagogue, which is never said of them; nor does it so much relate to the leading of him without the gates of Jerusalem, where they crucified him, though this is a sense not to be despised and rejected; but rather, to the delivery of him to those, that were without the vineyard of the Jewish church and nation, to the Gentiles; to be mocked, scourged, and put to death by them:
and slew him: for though the sentence of death was pronounced on him by Pilate, an Heathen governor, and was executed by the Roman soldiers; yet it was through the instigation and at the pressing importunity of these husbandmen, the Jewish rulers; and who were afterwards frequently charged by the apostles with the murder of him.
Robert Jamieson, A. R. Fausset and David Brown
21:39 And they caught him, and cast him out of the vineyard--compare Heb 13:11-13 ("without the gate--without the camp"); 3Kings 21:13; Jn 19:17.
and slew him.
21:4021:40: Արդ՝ յորժամ եկեսցէ տէ՛ր այգւոյն, զի՞նչ արասցէ մշակացն այնոցիկ։
40 Արդ, երբ այգու տէրը գայ, այդ մշակներին ի՞նչ կ’անի»
40 Երբ այգիին տէրը գայ, ի՞նչ պիտի ընէ այն մշակներուն»։
Արդ յորժամ եկեսցէ տէր այգւոյն, զի՞նչ արասցէ մշակացն այնոցիկ:

21:40: Արդ՝ յորժամ եկեսցէ տէ՛ր այգւոյն, զի՞նչ արասցէ մշակացն այնոցիկ։
40 Արդ, երբ այգու տէրը գայ, այդ մշակներին ի՞նչ կ’անի»
40 Երբ այգիին տէրը գայ, ի՞նչ պիտի ընէ այն մշակներուն»։
zohrab-1805▾ eastern-1994▾ western am▾
21:4040: Итак, когда придет хозяин виноградника, что сделает он с этими виноградарями?
21:40  ὅταν οὗν ἔλθῃ ὁ κύριος τοῦ ἀμπελῶνος, τί ποιήσει τοῖς γεωργοῖς ἐκείνοις;
21:40. ὅταν (Which-also-ever) οὖν (accordingly) ἔλθῃ (it-might-have-had-came,"ὁ (the-one) κύριος (authority-belonged) τοῦ (of-the-one) ἀμπελῶνος, (of-a-vining,"τί (to-what-one) ποιήσει (it-shall-do-unto) τοῖς (unto-the-ones) γεωργοῖς ( unto-soil-worked ) ἐκείνοις; (unto-the-ones-thither?"
21:40. cum ergo venerit dominus vineae quid faciet agricolis illisWhen therefore the lord of the vineyard shall come, what will he do to those husbandmen?
40. When therefore the lord of the vineyard shall come, what will he do unto those husbandmen?
21:40. Therefore, when the lord of the vineyard arrives, what will he do to those farmers?”
21:40. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen:

40: Итак, когда придет хозяин виноградника, что сделает он с этими виноградарями?
21:40  ὅταν οὗν ἔλθῃ ὁ κύριος τοῦ ἀμπελῶνος, τί ποιήσει τοῖς γεωργοῖς ἐκείνοις;
21:40. cum ergo venerit dominus vineae quid faciet agricolis illis
When therefore the lord of the vineyard shall come, what will he do to those husbandmen?
21:40. Therefore, when the lord of the vineyard arrives, what will he do to those farmers?”
21:40. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40 (Мк XII:9; Лк XX:15). У Матфея речь полнее, чем у других евангелистов. «Господь спрашивает их не потому, что не знает, что они ответят, но чтобы они осудили себя своим собственным ответом» (Иероним).
Albert Barnes: Notes on the Bible - 1834
21:40
When the lord, therefore ... - Jesus then asked them a question about the proper way of dealing with those people.
The design of asking them this question was that they might condemn themselves, and admit the justice of the punishment that was soon to come upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:40: what: Mar 12:9; Luk 20:15, Luk 20:16; Heb 10:29
John Gill
21:40 When the Lord therefore of the vineyard cometh,.... In a way of providence, to call these husbandmen to an account; not only for the fruit they were to bring to him; but for their barbarity to his servants, the prophets, time after time; and especially, for the inhuman usage and murder of his own son,
what will he do unto those husbandmen? This question is put to the chief priests, elders, and Scribes: and they themselves, who are designed hereby, are made judges in this case, just as the inhabitants of Jerusalem and men of Judah are, in Is 5:4 which passage of Scripture our Lord had greatly in view when he spake this parable.
Robert Jamieson, A. R. Fausset and David Brown
21:40 When the lord therefore of the vineyard cometh--This represents "the settling time," which, in the case of the Jewish ecclesiastics, was that judicial trial of the nation and its leaders which issued in the destruction of their whole state.
what will he do unto those husbandmen?
21:4121:41: Ասե՛ն ցնա. Զչարսն չարա՛ւ կորուսցէ. եւ զայգին տացէ այլո՛ց մշակաց, որք տայցե՛ն նմա զպտուղս ՚ի ժամու իւրեանց[397]։ [397] Ոմանք. Զչարն չարաւ կո՛՛... տայցէ... տացեն։
41 Նրանք ասացին նրան. «Չարերին չարաչար կ’ոչնչացնի եւ այգին կը տայ այլ մշակների, որոնք նրան կը տան պտուղներն իրենց ժամանակին»
41 Ըսին իրեն. «Այն չարերը չարաչար պիտի կորսնցնէ եւ այգին պիտի յանձնէ ուրիշ մշակներու, որոնք պտուղները իրենց ժամանակին պիտի տան իրեն»։
Ասեն ցնա. Զչարսն չարաւ կորուսցէ, եւ զայգին տացէ այլոց մշակաց, որք տացեն նմա զպտուղս ի ժամու իւրեանց:

21:41: Ասե՛ն ցնա. Զչարսն չարա՛ւ կորուսցէ. եւ զայգին տացէ այլո՛ց մշակաց, որք տայցե՛ն նմա զպտուղս ՚ի ժամու իւրեանց[397]։
[397] Ոմանք. Զչարն չարաւ կո՛՛... տայցէ... տացեն։
41 Նրանք ասացին նրան. «Չարերին չարաչար կ’ոչնչացնի եւ այգին կը տայ այլ մշակների, որոնք նրան կը տան պտուղներն իրենց ժամանակին»
41 Ըսին իրեն. «Այն չարերը չարաչար պիտի կորսնցնէ եւ այգին պիտի յանձնէ ուրիշ մշակներու, որոնք պտուղները իրենց ժամանակին պիտի տան իրեն»։
zohrab-1805▾ eastern-1994▾ western am▾
21:4141: Говорят Ему: злодеев сих предаст злой смерти, а виноградник отдаст другим виноградарям, которые будут отдавать ему плоды во времена свои.
21:41  λέγουσιν αὐτῶ, κακοὺς κακῶς ἀπολέσει αὐτούς, καὶ τὸν ἀμπελῶνα ἐκδώσεται ἄλλοις γεωργοῖς, οἵτινες ἀποδώσουσιν αὐτῶ τοὺς καρποὺς ἐν τοῖς καιροῖς αὐτῶν.
21:41. λέγουσιν (They-fortheth) αὐτῷ (unto-it," Κακοὺς ( To-disrupted ) κακῶς (unto-disrupted) ἀπολέσει (it-shall-destruct-off) αὐτούς, (to-them,"καὶ (and) τὸν (to-the-one) ἀμπελῶνα (to-a-vining) ἐκδώσεται ( it-shall-give-out ) ἄλλοις ( unto-other ) γεωργοῖς , ( unto-soil-worked ) οἵτινες (which-ones) ἀποδώσουσιν (they-shall-give-off) αὐτῷ (unto-it) τοὺς (to-the-ones) καρποὺς (to-fruits) ἐν (in) τοῖς (unto-the-ones) καιροῖς (unto-times) αὐτῶν. (of-them)
21:41. aiunt illi malos male perdet et vineam locabit aliis agricolis qui reddant ei fructum temporibus suisThey say to him: He will bring those evil men to an evil end and let out his vineyard to other husbandmen that shall render him the fruit in due season.
41. They say unto him, He will miserably destroy those miserable men, and will let out the vineyard unto other husbandmen, which shall render him the fruits in their seasons.
21:41. They said to him, “He will bring those evil men to an evil end, and he will loan out his vineyard to other farmers, who shall repay to him the fruit in its time.”
21:41. They say unto him, He will miserably destroy those wicked men, and will let out [his] vineyard unto other husbandmen, which shall render him the fruits in their seasons.
They say unto him, He will miserably destroy those wicked men, and will let out [his] vineyard unto other husbandmen, which shall render him the fruits in their seasons:

41: Говорят Ему: злодеев сих предаст злой смерти, а виноградник отдаст другим виноградарям, которые будут отдавать ему плоды во времена свои.
21:41  λέγουσιν αὐτῶ, κακοὺς κακῶς ἀπολέσει αὐτούς, καὶ τὸν ἀμπελῶνα ἐκδώσεται ἄλλοις γεωργοῖς, οἵτινες ἀποδώσουσιν αὐτῶ τοὺς καρποὺς ἐν τοῖς καιροῖς αὐτῶν.
21:41. aiunt illi malos male perdet et vineam locabit aliis agricolis qui reddant ei fructum temporibus suis
They say to him: He will bring those evil men to an evil end and let out his vineyard to other husbandmen that shall render him the fruit in due season.
21:41. They said to him, “He will bring those evil men to an evil end, and he will loan out his vineyard to other farmers, who shall repay to him the fruit in its time.”
21:41. They say unto him, He will miserably destroy those wicked men, and will let out [his] vineyard unto other husbandmen, which shall render him the fruits in their seasons.
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
41 (Мк XII:9; Лк XX:16). У Марка и Луки опущены слова, которые считают здесь особенно важными: «говорят Ему». Трудно предположить, чтобы это сказали сами враги Христа и таким образом осудили самих себя. Притча, вероятно, сказана была пред народом, собеседование было публичным (ср. ст. 26). Может быть, этот ответ дан был вместо первосвященников и старейшин самим народом. Впрочем, некоторые думают, что ответ мог быть дан и ими, потому что они не догадались, какой вывод будет сделан отсюда. Но встречающееся здесь сильное выражение kakouV kakwV указывает на противоположное. Далее, о том, кем был дан ответ, можно судить и по Евангелию Луки, по словам которого не все, слушавшие Христа, были согласны с данным ответом и некоторые прибавили: mh genoito (да не будет; равнозначительно нашему: Боже, сохрани). Самое выражение kakouV kakwV (в русск. не точно; в славянском: «злых злее») есть чисто классическое греческое выражение, подобное lampoV lampwV, megaloi megalwV и др., не переводимое буквально на современный русский язык. Последнее «их» (auton; русск. «свои») относится к плодам. «Во времена свои» — своевременно, без задержек, когда плоды поспевают и собираются. Думают, что здесь содержится предсказание о разрушении Иерусалима.
Adam Clarke: Commentary on the Bible - 1831
21:41: He will miserably destroy those wicked men - So, according to this evangelist, our Lord caused them to pass that sentence of destruction upon themselves which was literally executed about forty years after. But Luke relates it differently: according to him, they said μη γενοιτο, God forbid! The Codex Leicestrensis omits οι λεγουσιν, they say; so that the following words appear to be spoken by our Lord. Michaelis supposes that in the Hebrew original the word was ויאמר waiomer, he said; for which the Greek translator might have read ויאמרו waiomeru, they said.
Albert Barnes: Notes on the Bible - 1834
21:41
They say ... - They answered according as they knew people would act, and would act justly in doing it.
He would take away their privileges and confer them on others. This was the answer which Jesus wished. The case was so clear that they could not answer otherwise. He wished to show them the justice of taking away their national privileges, and punishing them in the destruction of their city and nation. Had he stated this at first they would not have heard him. He, however, by a parable, led them along to "state themselves" the very truth which he wished to communicate, and they had then nothing to answer. They did not, however, yet see the bearing of what they had admitted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:41: they say: Our Lord here causes them to pass that sentence of destruction upon themselves which was literally executed about forty years afterwards by the Roman armies.
He will: Mat 3:12, Mat 22:6, Mat 22:7, Mat 23:35-38, Mat 24:21, Mat 24:22; Lev. 26:14-46; Deu 28:59-68; Psa 2:4, Psa 2:5, Psa 2:9; Isa 5:5-7; Dan 9:26; Zac 11:8-10, Zac 12:12, Zac 13:8, Zac 14:2, Zac 14:3; Mal 4:1-6; Luk 17:32-37, Luk 19:41-44, Luk 21:22-24; Th1 2:16; Heb 2:3, Heb 12:25
and will let out: Mat 21:43, Mat 8:11; Isa 49:5-7, Isa 65:15, Isa 66:19-21; Luk 13:28, Luk 13:29, Luk 14:23, Luk 14:24, Luk 21:24; Act 13:46-48, Act 15:7, Act 18:6, Act 28:8; Rom. 9:1-11:36, Rom 15:9-18
Geneva 1599
21:41 They say unto him, He will (t) miserably destroy those wicked men, and will let out [his] vineyard unto other husbandmen, which shall render him the fruits in their seasons.
(t) A kind of proverb, showing what punishment the wicked are worthy of.
John Gill
21:41 They say unto him,.... Either the common people that were about him; or rather the chief priests, scribes, and elders, to whom he put the question; little thinking then, that they were the persons intended in this parable:
he will miserably destroy those wicked men: in saying which, they own that persons guilty of such crimes, as beating, killing, and stoning, servants sent to them by the proprietor of the vineyard, to receive his due and proper fruit, and at last murdering his son and heir, were very wicked persons, and deserved the severest punishments to be inflicted upon them, and that without mercy; nor could it be thought, but this must and would be unavoidably their case, when the Lord of the vineyard should come: thus tacitly did they condemn themselves as wicked men, and as deserving the worst of deaths, who in a few days after this, were concerned in the death of the Son of God:
and will let out his vineyard unto other husbandmen; allowing it to be a very just thing, not only to put these men to the most miserable and tormenting death that could be devised, but to take the vineyard out of the hands of their posterity, and let it out to other persons; as it was a righteous thing with God, to remove the church state, Gospel and ordinances from the Jews, and deliver them to the Gentiles:
which shall render him the fruits in their seasons; that is, his due, and that in proper time. The other evangelists relate these words, as spoken by Christ: for the reconciliation of which let it be observed, that they were first spoken by the Jews, as is here signified; and after that were spoken by Christ, confirming what they said, and applying it to them; upon which they said, "God forbid"; that we should ever be guilty of such crimes, incur such punishment, and this should be our case: but in proof of it, that so it would be, our Lord alleges the following words.
John Wesley
21:41 They say - Perhaps some of the by - standers, not the chief priests or Pharisees; who, as St. Luke relates, said, God forbid, Lk 20:16.
Robert Jamieson, A. R. Fausset and David Brown
21:41 They say unto him, He will miserably destroy those wicked men--an emphatic alliteration not easily conveyed in English: "He will badly destroy those bad men," or "miserably destroy those miserable men," is something like it.
and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons--If this answer was given by the Pharisees, to whom our Lord addressed the parable, they thus unwittingly pronounced their own condemnation: as did David to Nathan the prophet (2Kings 12:5-7), and Simon the Pharisee to our Lord (Lk 7:43, &c.). But if it was given, as the two other Evangelists agree in representing it, by our Lord Himself, and the explicitness of the answer would seem to favor that supposition, then we can better explain the exclamation of the Pharisees which followed it, in Luke's report (Lk 20:16) --"And when they heard it, they said, God forbid"--His whole meaning now bursting upon them.
21:4221:42: Ասէ ցնոսա Յիսուս. Չիցէ՞ երբէք ընթերցեալ ձեր ՚ի գիրս. Զվէմն՝ զոր անարգեցին շինօղք, նա՛ եղեւ գլուխ անկեան. ՚ի Տեառնէ եղեւ այս, եւ է՛ սքանչելի յաչս մեր։
42 Յիսուս նրանց ասաց. «Սուրբ Գրքերում երբեւիցէ չէ՞ք կարդացել՝ այն վէմը, որ կառուցողները անարգեցին, նա՛ է, որ եղաւ անկիւնաքար. Տիրոջից եղաւ այս, եւ մեր աչքին սքանչելի է
42 Ըսաւ անոնց Յիսուս. «Բնաւ չէ՞ք կարդացեր գրքին մէջ, ‘Այն քարը զոր շինողները անարգեցին, անիկա անկիւնին գլուխը եղաւ։ Ասիկա Տէրոջմէն եղաւ եւ զարմանալի է մեր աչքերուն’։
Ասէ ցնոսա Յիսուս. չիցէ՞ երբեք ընթերցեալ ձեր ի գիրս. Զվէմն զոր անարգեցին շինողք, նա եղեւ գլուխ անկեան. ի Տեառնէ եղեւ այս, եւ է սքանչելի յաչս մեր:

21:42: Ասէ ցնոսա Յիսուս. Չիցէ՞ երբէք ընթերցեալ ձեր ՚ի գիրս. Զվէմն՝ զոր անարգեցին շինօղք, նա՛ եղեւ գլուխ անկեան. ՚ի Տեառնէ եղեւ այս, եւ է՛ սքանչելի յաչս մեր։
42 Յիսուս նրանց ասաց. «Սուրբ Գրքերում երբեւիցէ չէ՞ք կարդացել՝ այն վէմը, որ կառուցողները անարգեցին, նա՛ է, որ եղաւ անկիւնաքար. Տիրոջից եղաւ այս, եւ մեր աչքին սքանչելի է
42 Ըսաւ անոնց Յիսուս. «Բնաւ չէ՞ք կարդացեր գրքին մէջ, ‘Այն քարը զոր շինողները անարգեցին, անիկա անկիւնին գլուխը եղաւ։ Ասիկա Տէրոջմէն եղաւ եւ զարմանալի է մեր աչքերուն’։
zohrab-1805▾ eastern-1994▾ western am▾
21:4242: Иисус говорит им: неужели вы никогда не читали в Писании: камень, который отвергли строители, тот самый сделался главою угла? Это от Господа, и есть дивно в очах наших?
21:42  λέγει αὐτοῖς ὁ ἰησοῦς, οὐδέποτε ἀνέγνωτε ἐν ταῖς γραφαῖς, λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες οὖτος ἐγενήθη εἰς κεφαλὴν γωνίας· παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν;
21:42. λέγει (It-fortheth) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Οὐδέποτε (Not-moreover-whither-also) ἀνέγνωτε (ye-had-acquainted-up) ἐν (in) ταῖς (unto-the-ones) γραφαῖς (unto-scribings," Λίθον ( To-a-stone ) ὃν ( to-which ) ἀπεδοκίμασαν ( they-off-assessed-to ," οἱ ( the-ones ) οἰκοδομοῦντες ( house-building-unto ," οὗτος ( the-one-this ) ἐγενήθη ( it-was-became ) εἰς ( into ) κεφαλὴν ( to-a-head ) γωνίας : ( of-an-angling-unto ) παρὰ ( beside ) Κυρίου ( of-Authority-belonged ) ἐγένετο ( it-had-became ," αὕτη , ( the-one-this ," καὶ ( and ) ἔστιν ( it-be ) θαυμαστὴ ( marveled-to ) ἐν ( in ) ὀφθαλμοῖς ( unto-eyes ) ἡμῶν ; ( of-us ?"
21:42. dicit illis Iesus numquam legistis in scripturis lapidem quem reprobaverunt aedificantes hic factus est in caput anguli a Domino factum est istud et est mirabile in oculis nostrisJesus saith to them: Have you never read in the Scriptures: The stone which the builders rejected, the same is become the head of the corner? By the Lord this has been done; and it is wonderful in our eyes.
42. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, The same was made the head of the corner: This was from the Lord, And it is marvelous in our eyes?
21:42. Jesus said to them: “Have you never read in the Scriptures: ‘The stone that the builders have rejected has become the cornerstone. By the Lord has this been done, and it is wonderful in our eyes?’
21:42. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord' s doing, and it is marvellous in our eyes:

42: Иисус говорит им: неужели вы никогда не читали в Писании: камень, который отвергли строители, тот самый сделался главою угла? Это от Господа, и есть дивно в очах наших?
21:42  λέγει αὐτοῖς ὁ ἰησοῦς, οὐδέποτε ἀνέγνωτε ἐν ταῖς γραφαῖς, λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες οὖτος ἐγενήθη εἰς κεφαλὴν γωνίας· παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν;
21:42. dicit illis Iesus numquam legistis in scripturis lapidem quem reprobaverunt aedificantes hic factus est in caput anguli a Domino factum est istud et est mirabile in oculis nostris
Jesus saith to them: Have you never read in the Scriptures: The stone which the builders rejected, the same is become the head of the corner? By the Lord this has been done; and it is wonderful in our eyes.
21:42. Jesus said to them: “Have you never read in the Scriptures: ‘The stone that the builders have rejected has become the cornerstone. By the Lord has this been done, and it is wonderful in our eyes?’
21:42. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?
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
42 (Мк XII:10, 11; Лк XX:17). О каком камне здесь говорится? Слова заимствованы из после-пленного (CXVII) псалма (ст. 22 и 23) и, произнося их, псалмопевец, может быть, имел в виду какой-нибудь известный и ему, и другим, действительный факт, случившийся при постройке; но какой именно, совершенно неизвестно. Одни говорили, что это было при постройке какой-то египетской пирамиды, другие — второго иерусалимского храма. Все это ни на чем не основанные предположения. Связь 42 стиха с предшествующими будет несколько понятней, если под «камнем», положенным во главу угла, разуметь Самого Христа, посланного Богом, чтобы принять от виноградарей собранные ими плоды. Они убили Сына Божия; но Он, как камень Даниила, не только сделался основанием нового виноградника-церкви, но и наполнит всю землю (Дан II:35).
Adam Clarke: Commentary on the Bible - 1831
21:42: The stone - R. Solom. Jarchi, on Mic 5:1-15, says, this stone means the Messiah, אכן משיח: Abarbanel is of the same opinion. This seems to have been originally spoken of David who was at first rejected by the Jewish rulers, but was afterwards chosen by the Lord to be the great ruler of his people Israel. The quotation is taken from Psa 118:22.
As the Church is represented in Scripture under the name of the temple and house of God, in allusion to the temple of Jerusalem, which was a type of it, Co1 3:16; Heb 3:6; Pe1 2:5; so Jesus Christ is represented as the foundation on which this edifice is laid, Co1 3:11; Eph 2:20, Eph 2:21.
The builders - The chief priests and elders of the people, with the doctors of the law.
Rejected - An expression borrowed from masons, who, finding a stone, which being tried in a particular place, and appearing improper for it, is thrown aside, and another taken; however, at last, it may happen that the very stone which had been before rejected, may be found the most suitable as the head stone of the corner.
This passage, as applied by our Lord to himself, contains an abridgment of the whole doctrine of the Gospel.
1. The Lord's peculiar work is astonishingly manifested in the mission of Jesus Christ.
2. He, being rejected and crucified by the Jews, became an atonement for the sin of the world.
3. He was raised again from the dead, a proof of his conquest over death and sin, and a pledge of immortality to his followers.
4. He was constituted the foundation on which the salvation of mankind rests, and the corner stone which unites Jews and Gentiles, beautifies, strengthens, and completes the whole building, as the head stone, or uppermost stone in the corner does the whole edifice.
5. He is hereby rendered the object of the joy and admiration of all his followers and the glory of man. This was done by the Lord, and is marvellous in our eyes.
Albert Barnes: Notes on the Bible - 1834
21:42 , Mat 21:43
Jesus saith ... - Jesus, having led them to admit the justice of the great "principle" on which God was about to act toward them proceeds to apply it by a text of Scripture, declaring that this very thing which they admitted to be proper in the case of the "husbandmen" had been predicted respecting themselves.
This passage is found in Psa 118:22-23. It was first applicable to David, but no less to Jesus.
The stone - The figure is taken from building a house. The principal stone for size and beauty is that commonly laid as the cornerstone.
Which the builders rejected - On account of its want of beauty or size it was laid aside, or deemed unfit to be a cornerstone. This represents the Lord Jesus, proposed to the Jews as the foundation or cornerstone on which to build the church, but rejected by them - the builders - on account of his lack of comeliness or beauty; that is, of what they esteemed to be comely or desirable, Isa 53:2-3.
The same is become ... - Though rejected by them, yet God chose him, and made him the foundation of the church. Christ is often compared to a stone, a cornerstone, a tried, that is, a sure, firm foundation - all in allusion to the custom of building, Act 4:11; Rom 9:33; Eph 2:20; Pe1 2:7.
Lord's doing - The appointment of Jesus of Nazareth to be the foundation of the church is proved by miracle and prophecy to be the work of God.
Marvellous in our eyes - Wonderful in the sight of his people. That he should select his only Son - that he should stoop so low, be despised, rejected, and put to death - that God should raise him up, and build a church on this foundation, embracing the Gentile as well as the Jew, and spreading through all the world, is a subject of wonder and praise to all the redeemed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:42: Did: Mat 21:16
The stone: Psa 118:22, Psa 118:23; Isa 28:16; Zac 3:8, Zac 3:9; Mar 12:10, Mar 12:11; Luk 20:17, Luk 20:18; Act 4:11; Rom 9:33; Eph 2:20; Pe1 2:4-8
and it is: Hab 1:5; Act 13:40, Act 13:41; Eph 3:3-9
Geneva 1599
21:42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the (u) builders rejected, the same is (x) become the (y) head of the corner: (z) this is the Lord's doing, and it is marvellous in our eyes?
(u) Master builders, who are chief builders of the house, that is of the Church.
(x) Began to be.
(y) The chiefest stone in the corner is called the head of the corner: which bears up the couplings or joints of the whole building.
(z) That matter (in that the stone which was cast away is made the head) is the Lord's doing which we behold and greatly marvel at.
John Gill
21:42 Jesus saith unto them, did ye never read the Scriptures,.... The passage which stands in Ps 118:22.
The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes. Very appropriately is this Scripture cited, and applied to the present case; which expresses the rejection of the Messiah by the Jewish builders, priests, and scribes: the whole Psalm may be understood of the Messiah. R. David Kimchi owns (z), that there is a division among their Rabbins about it: some say that the Psalm is spoken of David, and others, that it is spoken of the days of the Messiah; and these are certainly in the right; and as for this particular passage, it is applied by some of them to the Messiah: so on mentioning Hos 3:5 they (a) say,
"David was king in this world, and David shall be king in the time to come: wherefore it is said, the stone which the builders refused, &c.
And one of their noted commentators (b) on those words, "though thou be little among the thousands of Judah", has this note:
"It is fit thou shouldest be little among the families of Judah, because of the impurity of Ruth the Moabitess, which is in thee: out of thee shall come forth unto me, Messiah, the son of David; for so he saith, "the stone which the builders refused", &c.
Christ is often in Scripture compared to a stone, and is called the stone of Israel; is said to be a stone of stumbling to some, and a precious tried stone to others: is represented as a stone cut out of the mountain without hands, and on which are seven eyes: and is fitly compared to one, for his usefulness in the spiritual building the church, where he is as both the foundation and corner stone, and for his strength and duration. Christ is the sure, firm, and everlasting foundation, which God has laid in Zion, and the only one of any avail; nor can any other be laid to any purpose; and if he is neglected, and laid aside, in the ministration of the word, the building which men endeavour to rear, or exhort unto, will come to nothing. Whoever build on him are safe, and on nothing else: Christ is the foundation, on which the church, and every believer, are built, and therefore will abide; for the gates of hell cannot prevail against them: the covenant of grace is immoveable, being established in him; its mercies are sure, and its promises yea and amen: the salvation of immortal souls is certain, resting upon him; the faith and hope of the saints fail not, being directed to, and settled on him: the house not made with hands, which is in heaven, is an eternal one; and the city, which has foundations, is a continuing one, because of the concern that Christ has in it; and though he is of such eminent use and importance in the building, yet, as such, the "builders rejected" him: by the builders are meant, the Jewish rulers, both political and ecclesiastical, especially the latter, who pretended to instruct, and build up the people in knowledge and understanding; but in a very bad way did they do it, and upon a very sandy foundation, upon their fleshly privileges, their moral righteousness, and the observance of the ceremonial law, and the traditions of the elders. The Jews used to call their doctors and their scholars "builders" (c): says R. Jochanan,
"the disciples of the wise men are called "builders", because they study in the building of the world all their days, which is the law.
These rejected the Messiah, refused to receive, and acknowledge him as such: they disallowed and disapproved of him, as base and vile, and the most contemptible of mortals, and set him at nought, and had him in the utmost scorn and derision. And so he is rejected by some who bear the characters of builders among Christians: as when his proper deity, and eternal sonship are denied, and he is treated as a mere creature; when his satisfaction and atoning sacrifice are either wholly rejected, or little regarded, lessened, and depreciated, and repentance and good works are put in the room of them; when his imputed righteousness is opposed, and laid aside, and the righteousness of men preferred unto it, and cried up as the matter of justification in the sight of God; when his efficacious grace is represented as unnecessary to regeneration, conversion, and sanctification, and to the performance of good works; and when he is left out of public ministrations, as the way of life and salvation, as the fountain of all grace, and foundation of all happiness, and human power, free will, and moral righteousness are put in his room. But notwithstanding the former and present rejection, and ill treatment of him, he is
become the head of the corner: he is the corner stone in the building which knits and cements it together, angels and men, Jews and Gentiles; Old and New Testament saints; saints above, and saints below, and in all ages and places, all meet, and are united together in this corner stone; which also strengthens and supports the building, and holds it together, and is the ornament and beauty of it: he is the chief corner stone; he is higher than the kings of the earth; he is superior to angels, and the chiefest among ten thousands of his saints; he is exalted above all creatures, angels, and men, who, by the Jewish builders, was despised and rejected, and scarce allowed to be worthy the name of a man:
this is the Lord's doing; this stone is laid in the building by him: the rejection of him is according to his determinate counsel and foreknowledge; and the exaltation of him, above every name, is owing to him, and he is by, and at his own right hand: and
is marvellous in our eyes; in the eyes of all the saints; there being in all this such, a wonderful display of the wisdom, grace, mercy, power, and faithfulness of God,
(z) In Psal. cxviii. 1. (a) Zohar in Exod. fol. 93. 3. (b) Jarchi in Mic. v. 2. (c) T. Bab. Subbut, fol. 114. 1. Vid. En Israel, fol. 64. 3. & Juchasin, fol. 80. 2. & 81. 1.
John Wesley
21:42 The builders - The scribes and priests, whose office it was to build up the Church. Is become the head of the corner - Or the chief corner stone: he is become the foundation of the Church, on which the whole building rests, and is the principal corner stone, for uniting the Gentiles to it, as the chief corner stone of a house supports and links its two sides together. Ps 118:22.
Robert Jamieson, A. R. Fausset and David Brown
21:42 Jesus saith unto them. Did ye never read in the scriptures-- (Ps 118:22-23).
The stone which the builders rejected, &c.--A bright Messianic prophecy, which reappears in various forms (Is 28:16, &c.), and was made glorious use of by Peter before the Sanhedrim (Acts 4:11). He recurs to it in his first epistle (1Pet 2:4-6).
21:4321:43: Վասն այսորիկ ասե՛մ ձեզ, զի բարձցի ՚ի ձէնջ արքայութիւն Աստուծոյ, եւ տացի ազգի որ առնիցէ՛ զպտուղս նորա[398]։ [398] Օրինակ մի. Որ առնիցէ զկամս նորա։
43 Դրա համար ասում եմ ձեզ, որ ձեզնից կը վերցուի Աստծու արքայութիւնը եւ կը տրուի այն ազգին, որ պտղաբեր կը դարձնի այն
43 Ասոր համար կ’ըսեմ ձեզի, թէ Աստուծոյ թագաւորութիւնը ձեզմէ պիտի առնուի ու այնպիսի ազգի մը պիտի տրուի՝ որ անոր պտուղ բերէ։
Վասն այսորիկ ասեմ ձեզ, զի բարձցի ի ձէնջ արքայութիւնն Աստուծոյ, եւ տացի ազգի որ առնիցէ զպտուղս նորա:

21:43: Վասն այսորիկ ասե՛մ ձեզ, զի բարձցի ՚ի ձէնջ արքայութիւն Աստուծոյ, եւ տացի ազգի որ առնիցէ՛ զպտուղս նորա[398]։
[398] Օրինակ մի. Որ առնիցէ զկամս նորա։
43 Դրա համար ասում եմ ձեզ, որ ձեզնից կը վերցուի Աստծու արքայութիւնը եւ կը տրուի այն ազգին, որ պտղաբեր կը դարձնի այն
43 Ասոր համար կ’ըսեմ ձեզի, թէ Աստուծոյ թագաւորութիւնը ձեզմէ պիտի առնուի ու այնպիսի ազգի մը պիտի տրուի՝ որ անոր պտուղ բերէ։
zohrab-1805▾ eastern-1994▾ western am▾
21:4343: Потому сказываю вам, что отнимется от вас Царство Божие и дано будет народу, приносящему плоды его;
21:43  διὰ τοῦτο λέγω ὑμῖν ὅτι ἀρθήσεται ἀφ᾽ ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς.
21:43. διὰ (Through) τοῦτο (to-the-one-this) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ἀρθήσεται (it-shall-be-lifted) ἀφ' (off) ὑμῶν (of-ye) ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) δοθήσεται (it-shall-be-given) ἔθνει (unto-a-nation) ποιοῦντι (unto-doing-unto) τοὺς (to-the-ones) καρποὺς (to-fruits) αὐτῆς. (of-it)
21:43. ideo dico vobis quia auferetur a vobis regnum Dei et dabitur genti facienti fructus eiusTherefore I say to you that the kingdom of God shall be taken from you and shall be given to a nation yielding the fruits thereof.
43. Therefore say I unto you, The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof.
21:43. Therefore, I say to you, that the kingdom of God will be taken away from you, and it shall be given to a people who shall produce its fruits.
21:43. Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof:

43: Потому сказываю вам, что отнимется от вас Царство Божие и дано будет народу, приносящему плоды его;
21:43  διὰ τοῦτο λέγω ὑμῖν ὅτι ἀρθήσεται ἀφ᾽ ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς.
21:43. ideo dico vobis quia auferetur a vobis regnum Dei et dabitur genti facienti fructus eius
Therefore I say to you that the kingdom of God shall be taken from you and shall be given to a nation yielding the fruits thereof.
21:43. Therefore, I say to you, that the kingdom of God will be taken away from you, and it shall be given to a people who shall produce its fruits.
21:43. Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
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
43 Мысль эта уже была разъяснена при помощи притчи, и слова Христа в 43 ст. есть вывод, из нее сделанный. Они имели такое ясное отношение к иудейским начальникам, что последние не могли их не понять. Плодов не нашлось в иудейском народе, подпавшем под влияние злых виноградарей. Поэтому виноградник отнимется и у иудейских начальников, и у самого иудейского народа, и все это передано будет такому народу (без члена и точного определения), который приносит плоды Царства Небесного.
Adam Clarke: Commentary on the Bible - 1831
21:43: Therefore say I - Thus showing them, that to them alone the parable belonged. The kingdom of God shall be taken from you - the Gospel shall be taken from you, and given to the Gentiles, who will receive it, and bring forth fruit to the glory of God.
Bringing forth the fruits - As in Mat 21:34 an allusion is made to paying the landlord in kind, so here the Gentiles are represented as paying God thus. The returns which He expects for his grace are the fruits of grace; nothing can ever be acceptable in the sight of God that does not spring from himself.
Albert Barnes: Notes on the Bible - 1834
21:43
The kingdom of God ... - Jesus applies the parable to them - the Jews.
They had been the children of the kingdom, or under the reign of God; having his law and acknowledging him as King. They had been his chosen and special people, but he says that now this privilege would be taken away; that they would cease to be the special people of God, and that the blessing would be given to a nation who would bring forth the fruits thereof, or "be righteous" that is, to the Gentiles, Act 28:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:43: The kingdom: Mat 21:41, Mat 8:11, Mat 8:12, Mat 12:28; Isa 28:2; Luk 17:20, Luk 17:21; Joh 3:3, Joh 3:5
a nation: Exo 19:6; Isa 26:2; Co1 13:2; Pe1 2:9
Geneva 1599
21:43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the (a) fruits thereof.
(a) They bring forth the fruits of the kingdom of God, who bring forth the fruit of the Spirit, and not of the flesh, (Gal 5:16-26).
John Gill
21:43 Therefore I say unto you,.... This is the application of the parable; and the words are directed to the chief priests, elders, scribes, and people of the Jews; and are delivered as what would be in consequence of the builders, rejecting the Messiah, the foundation and corner stone of the building,
The kingdom of God shall be taken from you: by which is meant, not their political estate, their civil government, which was of God, and in a short time was to depart from them, according to ancient prophecy, and which is come to pass, as the event shows; nor their legal national church state and ordinances only, or the priesthood, and the appendages of it; all which, in a little while, were shaken and removed; but the Gospel, which had been preached among them by John the Baptist, Christ, and his apostles; so called because it treats of the kingdom of God, and things pertaining to it, and shows men both their right and meetness for it; the one as in the righteousness of Christ, and the other in the regenerating and sanctifying grace of the Spirit, which Gospel may be taken away from a people, as from the Jews, because of their contempt of it, and opposition to it, or lukewarmness and indifference about it, or unfruitfulness under it; and when God has no more souls to gather in by it in such a place, and which is a very unhappy case, whenever it is the case of any people: for when the Gospel is taken away, the riches of a people are gone; the glory of a nation is departed; the light of it is put out; the spiritual bread of a people is no more; the means of conversion and spiritual knowledge cease: all which have a melancholy aspect on posterity. Moreover, the Gospel church state, which was set up in Judea, may be here meant; which, though it continued and flourished a while, in process of time was to be removed: and which may be done elsewhere, as it has been in Judea, by God's suffering persecution to arise, as he did against the church of Jerusalem, whereby the ministers of the Gospel are driven into corners, or scattered abroad; or by ordering his ministers to preach no more unto such a people, as the apostles were ordered to turn from the Jews to the Gentiles; or by taking away ministers and members of churches by death, and not raising up others in their room; or by withholding a blessing from the word; or by permitting the growth of errors and heresies, which, in course of time, must issue in the dissolution of the church state in such a place, and which necessarily follows upon the removing of the Gospel:
and given to a nation bringing forth the fruits thereof. Though God may take away the Gospel from a people, as he did from the Jews; yet he does not, nor will he, as yet, take it out of the world: he gives it to another "nation"; to the Gentiles, to all the nations of the world, whither he sent his apostles to preach and where it must be preached before the end of the world comes, in order to gather his elect out of them: for not one particular nation is meant, unless the nation of God's elect, among all nations, can be thought to be designed. It may be observed, that the Gospel, wherever it comes, it comes as a gift; it is "given": to have it only in the external ministration of it, is a favour; and more especially to understand it spiritually; this is an unmerited gift; as is also ability to preach it: and it is likewise a national mercy wherever it comes; for though it comes in power only to a few in a nation, yet it is more or less a blessing to the whole: nor is it easy to say what temporal advantages a nation enjoys through the ministration of the Gospel in it: and where it is given, and comes in power, it brings forth fruit, as it did in all the world of the Gentiles; even the fruits of grace, and righteousness, and every good work; all which come from Christ, under the influence of his Spirit, and by the word and ordinances, as means, and highly become the Gospel, and the professors of it; and for want of which it is removed sometimes from one nation to another: for this cause it was taken from the Jews, and given to the Gentiles. One of the Jewish commentators (d) on these words, in Jer 13:17 "my soul shall weep in secret places for your pride", has this note,
"because of your grandeur, which shall cease; because of the excellency of "the kingdom of heaven", , "which shall be given to the profane";
i.e. the nations of the world,
(d) Jarchi in Jer. xiii. 17.
John Wesley
21:43 Therefore - Because ye reject this corner stone. The kingdom of God - That is, the Gospel.
Robert Jamieson, A. R. Fausset and David Brown
21:43 Therefore say I unto you, The kingdom of God--God's visible Kingdom, or Church, upon earth, which up to this time stood in the seed of Abraham.
shall be taken from you, and given to a nation bringing forth the fruits thereof--that is, the great evangelical community of the faithful, which, after the extrusion of the Jewish nation, would consist chiefly of Gentiles, until "all Israel should be saved" (Rom 11:25-26). This vastly important statement is given by Matthew only.
21:4421:44: Եւ որ անկցի ՚ի վերայ վիմիս այսորիկ՝ փշրեսցի՛, եւ յոյր վերայ անկցի՝ հոսեսցէ՛ զնա։
44[26] Եւ ով այս վէմի վրայ ընկնի, կը փշրուի, եւ ում վրայ այն ընկնի, նրան կը ճզմի» [26] 26. Յուն. լաւ բն. չունեն այս համարը:
44 Ով որ այս քարին վրայ իյնայ, պիտի կոտրտի եւ որու վրայ որ իյնայ պիտի փսորէ զանիկա»։
Եւ որ անկցի ի վերայ վիմիս այսորիկ` փշրեսցի, եւ յոյր վերայ անկցի` հոսեսցէ զնա:

21:44: Եւ որ անկցի ՚ի վերայ վիմիս այսորիկ՝ փշրեսցի՛, եւ յոյր վերայ անկցի՝ հոսեսցէ՛ զնա։
44[26] Եւ ով այս վէմի վրայ ընկնի, կը փշրուի, եւ ում վրայ այն ընկնի, նրան կը ճզմի»
[26] 26. Յուն. լաւ բն. չունեն այս համարը:
44 Ով որ այս քարին վրայ իյնայ, պիտի կոտրտի եւ որու վրայ որ իյնայ պիտի փսորէ զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
21:4444: и тот, кто упадет на этот камень, разобьется, а на кого он упадет, того раздавит.
21:44  [καὶ ὁ πεσὼν ἐπὶ τὸν λίθον τοῦτον συνθλασθήσεται· ἐφ᾽ ὃν δ᾽ ἂν πέσῃ λικμήσει αὐτόν.]
21:44. [Καὶ "[And) ὁ (the-one) πεσὼν (having-had-fallen) ἐπὶ (upon) τὸν (to-the-one) λίθον (to-a-stone) τοῦτον (to-the-one-this) συνθλασθήσεται: (it-shall-be-together-dashed-unto) ἐφ' (upon) ὃν (to-which) δ' (moreover) ἂν (ever) πέσῃ (it-might-have-had-fallen) λικμήσει (it-shall-winnow-unto) αὐτόν.] (to-it.]"
21:44. et qui ceciderit super lapidem istum confringetur super quem vero ceciderit conteret eumAnd whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it shall grind him to powder.
44. And he that falleth on this stone shall be broken to pieces: but on whomsoever it shall fall, it will scatter him as dust.
21:44. And whoever will have fallen on this stone shall be broken, yet truly, on whomever it shall fall, it will crush him.”
21:44. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder:

44: и тот, кто упадет на этот камень, разобьется, а на кого он упадет, того раздавит.
21:44  [καὶ ὁ πεσὼν ἐπὶ τὸν λίθον τοῦτον συνθλασθήσεται· ἐφ᾽ ὃν δ᾽ ἂν πέσῃ λικμήσει αὐτόν.]
21:44. et qui ceciderit super lapidem istum confringetur super quem vero ceciderit conteret eum
And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it shall grind him to powder.
21:44. And whoever will have fallen on this stone shall be broken, yet truly, on whomever it shall fall, it will crush him.”
21:44. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
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
44 (Лк XX:18). Ст. 44 у Матфея считают не подлинным и заимствованным у Луки. Вставка эта, по Мерксу, падает на время после Оригена до Иеронима, приблизительно после 250 до 380 г. Впрочем, некоторые считают стих подлинным, находя в нем ссылку на Ис VIII:14, 15 и Дан II:44. Но если бы стих был подлинен, то он, вероятно, был бы поставлен вслед за 42 стихом, где говорится о камне. Так как он вставлен после 43 стиха, то речь, при такой вставке, очевидно, не имеет надлежащей связи.
Adam Clarke: Commentary on the Bible - 1831
21:44: The 44th verse should certainly come before Mat 21:43, otherwise the narration is not consecutive.
Mat 21:42. The stone which the builders rejected, is become the head of the corner, etc. Mat 21:44. Whosoever shall fall on this stone shall be broken, etc. This is an allusion to the punishment of stoning among the Jews. The place of stoning was twice as high as a man; while standing on this, one of the witnesses struck the culprit on the loins, so that he fell over this scaffold; if he died by the stroke and fall, well; if not, the other witness threw a stone upon his heart, and despatched him. That stone thrown on the culprit was, in some cases, as much as two men could lift up. Tract Sanhed. and Bab. Gemara, and Lightfoot. See also the note on Joh 8:7 (note).
He, whether Jew or Gentile, who shall not believe in the Son of God, shall suffer grievously in consequence; but on whomsoever the stone (Jesus Christ) falls in the way of judgment, he shall be ground to powder, λικμησει αυτον - it shall make him so small as to render him capable of being dispersed as chaff by the wind. This seems to allude, not only to the dreadful crushing of the Jewish state by the Romans, but also to that general dispersion of the Jews through all the nations of the world, which continues to the present day. This whole verse is wanting in the Codex Bezae, one other, five copies of the Itala, and Origen; but it is found in the parallel place, Luk 20:18, and seems to have been quoted from Isa 8:14, Isa 8:15. He shall be for a Stone of Stumbling, and for a Rock of Offence to both the houses of Israel - and many among them shall Stumble and Fall, and be Broken.
Albert Barnes: Notes on the Bible - 1834
21:44
Whosoever shall fall ... - There is a reference here, doubtless, to Isa 8:14-15. Having made an allusion to himself "as a stone," or a rock Mat 21:42, he proceeds to state the consequences of coming in contact with it. He that falls upon it shall be broken; he that "runs against it" - a cornerstone, standing out from the other parts of the foundation shall be injured, or broken in his limbs or body. He that is offended with my being the foundation, or that opposes me, shall by the act injure himself, or make himself miserable "by so doing," even were there nothing further. But there is something further.
On whomsoever it shall fall, it will grind him to powder - That is, in the original, will reduce him to dust, so that it may be scattered by the winds. There is an allusion here, doubtless, to the custom of stoning as a punishment among the Jews. A scaffold was erected twice the height of the man to be stoned. Standing on its edge, he was violently struck off by one of the witnesses: if he died by the blow and the fall, nothing further was done; if not, a heavy stone was thrown down on him, which at once killed him. So the Saviour speaks of the "falling" of the stone on his enemies. They who oppose him, who reject him, and who continue impenitent, shall be crushed by him in the day of judgment, and perish foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:44: whosoever: Psa 2:12; Isa 8:14, Isa 8:15, Isa 60:12; Zac 12:3; Luk 20:18; Rom 9:33; Co2 4:3, Co2 4:4; Pe1 2:8
but: Mat 26:24, Mat 27:25; Psa 2:9, Psa 21:8, Psa 21:9, Psa 110:5, Psa 110:6; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Joh 19:11; Th1 2:16; Heb 2:2, Heb 2:3
Geneva 1599
21:44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will (b) grind him to powder.
(b) As chaff used to be scattered with the wind, for he uses a word which properly signifies separating the chaff from the corn with winnowing, and to scatter it abroad.
John Gill
21:44 And whosoever shall fall on this stone,.... This is not to be understood of believing in Christ, or of a soul's casting itself on Christ, the foundation stone; relying on him, and building all its hopes of happiness and salvation on him; which is attended with contrition and brokenness of heart, or repentance unto life, which needed not to be repented of nor of a believer's offending Christ by evil works, whereby his conscience is wounded, his soul is grieved, and his faith shaken; and though he is hereby in great danger, he shall not be utterly destroyed, but being recovered by repentance, shall be preserved unto salvation; but of such to whom Christ is a stone of stumbling, and a rock of offence: for as he is the foundation and corner stone to some, and is set for the rising of them, and to whom he is precious; so he is a stone set for the fall of others, and at which they stumble and fall, and fall upon it: and such are they who are offended at Christ's state of humiliation on earth; at the manner of his birth, the meanness of his parentage, and education; the despicable figure he made in his person, disciples, and audience; and at his sufferings and death: and these "shall be broken": as a man that stumbles at a stone, and falls upon it, breaks his head or his bones, at least bruises himself, does not hurt the stone, but the stone hurts him; so all such as are offended at Christ, injure their own souls, being filled with prejudices against him, and contempt and disbelief of him, which if grace prevents not will issue in their everlasting destruction: but whilst there is life, the means of grace continue, the kingdom of God is not taken away; there is hope that such may be recovered from their impenitence and unbelief: "but on whomsoever it shall fall, it will grind him to powder". Just as if a millstone, or any stone of such like weight and bulk, was to fall upon an earthen vessel; or, as the stone cut out of the mountain without hands, by which the Messiah and his kingdom, are designed, brake in pieces the image in Nebuchadnezzar's dream, so that it became like the chaff of the summer threshing floor. As the former part of this verse expresses the sin of unbelievers, and the danger they are exposed unto by it, this sets forth their punishment; and has respect both to the vengeance of Christ, on the Jewish nation, at their destruction, which would fall heavy from him in his state of exaltation, for their evil treatment of him in his state of humiliation; and to his severe wrath, which will be executed at the day of judgment on all unbelievers, impenitent Christless sinners, who have both offended him, and been offended at him; when their destruction will be inevitable, their salvation irretrievable, and their souls irrecoverably lost, and ruined. Some have thought, that there is an allusion in these words to the manner of stoning among the Jews, which was this (e):
"the place of stoning was two men's heights; one of the witnesses struck him on his loins, to throw him down from thence, to the ground: if he died, it was well; if not, they took a stone, which lay there, and was as much as two men could carry, and cast it, with all their might, upon his breast: if he died, it was well; if not, he was stoned by all Israel.
Maimonides observes (f), that "stoning, or throwing down from the high place, was that he might fall upon the stone, or that the stone might fall upon him; and which of them either it was, the pain was the same.
(e) Misu. Sanhedrin, c. 6. sect. 4. T. Bab. Sanhedrin, fol. 45. 1, 2. Maimon. Hilch. Sanhedrin, c. 15. sect 1. Moses Kotsensis Mitzvot Tora pr. Affirm. 99. (f) In Misn. Sanhedrin, c. 6. sect. 4.
John Wesley
21:44 Whosoever shall fall on this stone shall be broken - Stumblers at Christ shall even then receive much hurt. He is said to fall on this stone, who hears the Gospel and does not believe. But on whomsoever it shall fall - In vengeance, it will utterly destroy him. It will fall on every unbeliever, when Christ cometh in the clouds of heaven. Lk 20:18.
Robert Jamieson, A. R. Fausset and David Brown
21:44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder--The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (Is 8:15). They were sustaining great spiritual hurt; but soon that Stone should "fall upon them" and "grind them to powder" (Dan 2:34-35; Zech 12:2) --in their corporate capacity, in the tremendous destruction of Jerusalem, but personally, as unbelievers, in a more awful sense still.
21:4521:45: Իբրեւ լուան քահանայապետքն եւ դպիրք եւ փարիսեցիք զառակս նորա, գիտացին թէ վասն նոցա ասաց[399]։ [399] Օրինակ մի ընդ Ոսկանայ. Զառակս զայս, գիտացին։
45 Երբ քահանայապետները եւ օրէնսգէտներ ու փարիսեցիներ նրա առակները լսեցին, իմացան, որ իրենց համար ասաց
45 Երբ քահանայապետները եւ փարիսեցիները անոր առակները լսեցին, իմացան որ իրենց համար կ’ըսէր
Իբրեւ լուան քահանայապետքն [81]եւ դպիրք`` եւ փարիսեցիք զառակս նորա, գիտացին թէ վասն նոցա ասաց:

21:45: Իբրեւ լուան քահանայապետքն եւ դպիրք եւ փարիսեցիք զառակս նորա, գիտացին թէ վասն նոցա ասաց[399]։
[399] Օրինակ մի ընդ Ոսկանայ. Զառակս զայս, գիտացին։
45 Երբ քահանայապետները եւ օրէնսգէտներ ու փարիսեցիներ նրա առակները լսեցին, իմացան, որ իրենց համար ասաց
45 Երբ քահանայապետները եւ փարիսեցիները անոր առակները լսեցին, իմացան որ իրենց համար կ’ըսէր
zohrab-1805▾ eastern-1994▾ western am▾
21:4545: И слышав притчи Его, первосвященники и фарисеи поняли, что Он о них говорит,
21:45  καὶ ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ φαρισαῖοι τὰς παραβολὰς αὐτοῦ ἔγνωσαν ὅτι περὶ αὐτῶν λέγει·
21:45. Καὶ (And) ἀκούσαντες ( having-heard ,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ,"τὰς (to-the-ones) παραβολὰς (to-castings-beside) αὐτοῦ (of-it,"ἔγνωσαν (they-had-acquainted) ὅτι (to-which-a-one) περὶ (about) αὐτῶν (of-them) λέγει: (it-fortheth)
21:45. et cum audissent principes sacerdotum et Pharisaei parabolas eius cognoverunt quod de ipsis diceretAnd when the chief priests and Pharisees had heard his parables, they knew that he spoke of them.
45. And when the chief priests and the Pharisees heard his parables, they perceived that he spake of them.
21:45. And when the leaders of the priests, and the Pharisees had heard his parables, they knew that he was speaking about them.
21:45. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.
And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them:

45: И слышав притчи Его, первосвященники и фарисеи поняли, что Он о них говорит,
21:45  καὶ ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ φαρισαῖοι τὰς παραβολὰς αὐτοῦ ἔγνωσαν ὅτι περὶ αὐτῶν λέγει·
21:45. et cum audissent principes sacerdotum et Pharisaei parabolas eius cognoverunt quod de ipsis diceret
And when the chief priests and Pharisees had heard his parables, they knew that he spoke of them.
21:45. And when the leaders of the priests, and the Pharisees had heard his parables, they knew that he was speaking about them.
21:45. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.
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
45 (Мк XII), 12 (конец); Лк XX:19 (конец). У Марка и Луки порядок изложения событий несколько иной, чем у Матфея. Ссылка здесь на притчи Христа о двух сыновьях и о работниках в винограднике.
Adam Clarke: Commentary on the Bible - 1831
21:45: The chief priests - perceived that he spoke of them - The most wholesome advice passes for an affront with those who have shut their hearts against the truth. When that which should lead to repentance only kindles the flame of malice and revenge, there is but little hope of the salvation of such persons.
Albert Barnes: Notes on the Bible - 1834
21:45 , Mat 21:46
At last, they perceived that he spoke of them, and would have gratified their malice at once but they feared the people.
Remarks On Matthew 21
1. Jesus is omniscient, and sees and knows all things, Mat 21:2.
2. It is our duty to obey the Lord Jesus, and to do it at once, Mat 21:3. When He commands there should be no delay. What he orders is right, and we should not hesitate or deliberate about it.
3. Especially is this the case where He is to be honored, as he was on this occasion, Mat 21:3, Mat 21:8. If it was for "our" interest or honor only that we obeyed him, it would be of less consequence; but our obedience will honor Him, and we should seek that honor by any sacrifice or self-denial.
4. We should be willing to give up our property to honor the Lord Jesus, Mat 21:3. He has a right to it. If given to spread the gospel, it goes, as this did, to increase "the triumphs of our King." We should be willing to give our wealth that he might "gird on his sword," and "ride prosperously among the heathen." Everyone who is saved among the pagan by sending the gospel to them will be for the honor of Jesus. They will go to swell his train when he shall enter triumphantly into his kingdom at the day of judgment.
5. It is our duty to honor him, Mat 21:7-9. He is King of Zion. He is Lord of all. He reigns, and shall always reign.
"Sinners! Whose love can ne'er forget
The wormwood and the gall,
Go spread your trophies at his feet,
And crown him Lord of all.
"Ye chosen seed of Israel's race;
Ye ransomed from the fall;
Hail him who saves you by his grace,
And crown him Lord of all.
"Let every kindred, every tribe,
On this terrestrial ball,
To him all majesty ascribe,
And crown him Lord of all."
6. "Children" should also honor him and shout "hosanna" to him, Mat 21:15. The chief priests and scribes, in the time of our Saviour, were displeased that they did it; and many of the great, and many formal professors since, have been displeased that "children" should profess to love and honor Jesus. They have opposed Sunday schools, and opposed the praying of children, and opposed their singing to his praise, and opposed their giving their money to spread his gospel; but Jesus loves such praise and such service. The mouths of babes and sucklings should be taught to speak his name; and whatever the world may say, whatever the proud, the rich, or the formal may say, children should seek him early and give their first years to him. He loves their praises. Perhaps few of all the songs of thanksgiving are so pleasant to his ears as the "hosannas" of a Sunday school.
7. We have here a view of the glory of Jesus, Mat 21:9-11. Though humble yet he was King. Though most of his life unhonored, yet once he had the honors of his station rendered to him, and entered the city of his father David as a triumphant King of Zion. He will be yet "more" honored. He will come with all his saints, with the glory of his Father, and with the holy angels. There we shall be; and we should be prepared to join with the vast host in shouting hosanna to the returning King of Zion.
8. Yet, amid all these honors, he was meek and lowly, Mat 21:5. Others would have been proud and lifted up, but he was always meek; his heart was not proud. He is the only one of kings that could bear triumph and honors without being lifted up by it and made proud.
9. Yet amid all his triumphs he wept over Jerusalem (Luke). No king, no conqueror, ever before showed compassion like this. People weep when "they" are afflicted, or are poor and needy; but what prince has ever, in the moment of his triumph, wept over the miseries and dangers of his subjects? Not an instance can be found in all history where an earthly conqueror ever showed compassion like this. So Jesus has still compassion over blind, ruined, wretched man. Amid all the triumphs of the gospel, he does not forget those I who are yet in their sins, but stretches out his arms to welcome them to his embrace.
10. Prophecy will be certainly and exactly fulfilled (Luke). That respecting Jerusalem was literally accomplished; and in like manner will all that is predicted of "all" sinners assuredly come to pass. If Jerusalem had repented it would have been saved; so if sinners repent they will be saved. If not, like Jerusalem, in due time they will perish.
11. Jesus purified the temple, Mat 21:12. It was the house of God. So our hearts should be the dwelling-place of the Holy Spirit; so, also, they should be pure. All worldly cares, and traffic, and business, that would interfere with the dwelling of the Spirit there, and all wickedness, oppression, extortion, cheating, and pollution should be banished. God dwells not in such polluted temples; and unless we are "pure in heart," he will not be with us, and we shall not see his face in peace. Compare the notes at Co1 3:16-17.
12. Jesus only can purify our hearts. He does it by his blood and Spirit. Over all our sins he holds the same power as he did over the traffickers in the temple. At his command they will flee, and we shall be pure. If our hearts are ever purified, therefore, it will be by the power of Jesus. Nor should we wait in sin for him to do it. We should come to him, and beseech him to have mercy, and to save us from our pollutions.
13. Envy and hatred will take hold of very small matters, to show itself against the good and even the prudent, Mat 21:15. When the enemies of Jesus could find nothing else to blame, they chose to find fault with the shouting of children. So always in a Rev_ival of religion, or any great work of the Lord, it is some small matter that is seized upon something not exactly to the view of wicked objectors - that is made the occasion of reproach and opposition.
14. We must produce fruit in our lives as well as flowers, Mat 21:19. A profession of religion is like the flowers of spring. A Rev_ival is like fragrant blossoms. They are beautiful, and promise much fruit; but how many wither, and droop, and fall useless to the ground! How few of all the blossoms of the spring produce ripe and mellow fruit in autumn! So, alas! it is often with those who appear well in Rev_ivals of religion.
15. If we make a profession and do not produce fruit, Jesus will curse us, and we shall soon wither away, Mat 21:19-20. He will suffer none to enter into his kingdom on the ground of profession only. If we bear fruit and live lives of piety, we are Christians; if not, all our professions are like the blossoms of spring or the leaves of the tree. They will not save us from the withering frown of Jesus.
16. People will do almost anything right or wrong, and as often wrong as right - to court popularity, Mat 21:24. It is generally not asked by such people what is "right" or what is "true," but what will secure popularity. If they have that, they are satisfied.
17. People often tell a direct falsehood rather than acknowledge the truth, Mat 21:27. Especially is this the case when the truth makes against them.
18. Double-dealing and an attempt to evade the truth commonly lead into difficulty. If these people had been honest, they would have had far less trouble, Mat 21:27.
19. A state of gross and open sin is often more hopeful than one of hypocrisy, pride, and self-conceit, together with external conformity to religion, Mat 21:28. Multitudes of profane and licentious people may be saved, while the proud and self-righteous will be cut off. The reasons are,
(1) That the wicked, the gross, have no righteousness on which they can pretend to rely.
(2) nothing so effectually pRev_ents religion as pride and self-confidence.
(3) There is often really more ingenuousness and candor, and less of malignity against the gospel, among the openly wicked, than among those who are outwardly righteous, but who are inwardly like whited sepulchres, full of dead men's bones and all uncleanness.
20. Multitudes of people profess to go, and go not, Mat 21:30. They profess to love God, and love themselves better. They profess to obey him, and yet obey their lusts. They are hypocrites, and destruction must come upon them.
21. Sinners, when they see the effect of truth on others, should repent, Mat 21:32. It is proof of the truth of religion, and they, as much as others, need it.
22. We see the goodness of God in sending his messengers to a lost world, Mat 21:33-38. His prophets he sent one after another, and they were put to death. His well-beloved Son he sent, and He also was put to death. Nor is his mercy yet stayed. He still sends his message to sinners. Thousands have died, as his Son did, in attempting to spread the gospel, but still he sends it. We have often, often rejected it, yet still he sends it. What earthly monarch would be treated in this manner? What earthly parent would be so patient and so kind?
23. If we improve not our privileges they will be taken away from us, Mat 21:43. The gospel will be sent to many of the pagan, and they will be saved, but woe to those who have had it all their lives and are not saved.
24. All who reject the Saviour must perish, Mat 21:44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:45: they: Mat 12:12; Luk 11:45, Luk 20:19
John Gill
21:45 And when the chief priests and Pharisees,.... Which latter, though not before mentioned, were many of them of the grand sanhedrim, as well as the chief priests, scribes, and elders: "had heard his parables"; that of the two sons being sent into the vineyard, and that of the letting out the vineyard to husbandmen,
they perceived that he spake of them: they plainly saw that they were designed by the son, that promised to go into the vineyard, but did not; only talked of works, but did not do them: and that they were the husbandmen that acted the ungrateful part to the householder, and the cruel one to his servants, and would to his son, their own consciences told them they were the men. They knew that the whole was levelled against them, and designed for them, and exactly hit their case.
Robert Jamieson, A. R. Fausset and David Brown
21:45 And when the chief priests and Pharisees had heard his parables--referring to that of the Two Sons and this one of the Wicked Husbandmen.
they perceived that he spake of them.
21:4621:46: Եւ խնդրէին զնա ունե՛լ, բայց երկեա՛ն ՚ի ժողովրդոցն. քանզի իբրեւ զմարգարէ՛ ունէին զնա[400]։[400] Ոմանք. Եւ խնդրեցին զնա ու՛՛։
46 Եւ ուզում էին նրան բռնել, բայց վախեցան ժողովրդից, քանի որ իբրեւ մարգարէ էին ընդունում նրան:
46 Եւ կը փնտռէին թէ ի՛նչպէս բռնեն զանիկա, բայց ժողովուրդէն վախցան, վասն զի մարգարէի պէս կ’ընդունէին զանիկա։
Եւ խնդրէին զնա ունել, բայց երկեան ի ժողովրդոցն, քանզի իբրեւ զմարգարէ ունէին զնա:

21:46: Եւ խնդրէին զնա ունե՛լ, բայց երկեա՛ն ՚ի ժողովրդոցն. քանզի իբրեւ զմարգարէ՛ ունէին զնա[400]։
[400] Ոմանք. Եւ խնդրեցին զնա ու՛՛։
46 Եւ ուզում էին նրան բռնել, բայց վախեցան ժողովրդից, քանի որ իբրեւ մարգարէ էին ընդունում նրան:
46 Եւ կը փնտռէին թէ ի՛նչպէս բռնեն զանիկա, բայց ժողովուրդէն վախցան, վասն զի մարգարէի պէս կ’ընդունէին զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
21:4646: и старались схватить Его, но побоялись народа, потому что Его почитали за Пророка.
21:46  καὶ ζητοῦντες αὐτὸν κρατῆσαι ἐφοβήθησαν τοὺς ὄχλους, ἐπεὶ εἰς προφήτην αὐτὸν εἶχον.
21:46. καὶ (and) ζητοῦντες ( seeking-unto ) αὐτὸν (to-it) κρατῆσαι (to-have-secured-unto) ἐφοβήθησαν (they-were-feareed-unto) τοὺς (to-the-ones) ὄχλους, (to-crowds) ἐπεὶ (upon-if) εἰς (into) προφήτην (to-a-declarer-before) αὐτὸν (to-it) εἶχον. (they-were-holding)
21:46. et quaerentes eum tenere timuerunt turbas quoniam sicut prophetam eum habebantAnd seeking to lay hands on him, they feared the multitudes, because they held him as a prophet.
46. And when they sought to lay hold on him, they feared the multitudes, because they took him for a prophet.
21:46. And though they sought to take hold of him, they feared the crowds, because they held him to be a prophet.
21:46. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.
But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet:

46: и старались схватить Его, но побоялись народа, потому что Его почитали за Пророка.
21:46  καὶ ζητοῦντες αὐτὸν κρατῆσαι ἐφοβήθησαν τοὺς ὄχλους, ἐπεὶ εἰς προφήτην αὐτὸν εἶχον.
21:46. et quaerentes eum tenere timuerunt turbas quoniam sicut prophetam eum habebant
And seeking to lay hands on him, they feared the multitudes, because they held him as a prophet.
21:46. And though they sought to take hold of him, they feared the crowds, because they held him to be a prophet.
21:46. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46 (Мк XII:12; Лк XX:19). Мотивом к начатию враждебных действий против Христа были преимущественно Его последние сильные обличительные речи, направленные против начальников. Им хотелось бы немедленно привести в исполнение свои намерения, схватить Его. Но для этого было важное препятствие — народ, который считал Иисуса Христа за пророка.
Adam Clarke: Commentary on the Bible - 1831
21:46: They sought to lay hands on him, they feared the multitude - Restraining and preventing grace is an excellent blessing, particularly where it leads to repentance and salvation; but he who abstains from certain evils, only through fear of scandal or punishment, has already committed them in his heart, and is guilty before God. The intrepidity of our Lord is worthy of admiration and imitation; in the very face of his most inveterate enemies, he bears a noble testimony to the truth, reproves their iniquities, denounces the Divine judgments, and, in the very teeth of destruction, braves danger and death! A true minister of Christ fears nothing but God, when his glory is concerned: a hireling fears every thing, except Him whom he ought to fear.
This last journey of our Lord to Jerusalem is a subject of great importance; it is mentioned by all the four evangelists, and has been a subject of criticism and cavil to some unsanctified minds. He has been accused of "attempting, by this method, to feel how far the populace were disposed to favor his pretensions in establishing himself as a king in the land; or, at least, by his conduct in this business, he gave much cause for popular seditions." Every circumstance in the case refutes this calumny.
1. His whole conduct had proved that his kingdom was not of this world, and that he sought not the honor that cometh from man.
2. He had in a very explicit manner foretold his own premature death, and particularly at this time.
3. It is evident, from what he had said to his disciples, that he went up to Jerusalem at this time for the express purpose of being sacrificed, and not of erecting a secular kingdom.
4. What he did at this time was to fulfill a declaration of God delivered by two prophets, upwards of 700 years before, relative to his lowliness, poverty, and total deadness to all secular rule and pomp. See Isa 62:11; Zac 9:9.
5. All the time he spent now in Jerusalem, which was about five days, he spent in teaching, precisely in the same way he had done for three years past; nor do we find that he uttered one maxim dissimilar to what he formerly taught, or said a word calculated to produce any sensation on the hearts of the populace, but that of piety towards God; and in the parable of the man and his two sons, the husbandmen and the vineyard, he spoke in such a way to the rulers of the people as to show that he knew they were plotting his destruction; and that, far from fleeing from the face of danger, or strengthening his party against his enemies, he was come to wait at the foot of the altar till his blood should be poured out for the sin of the world!
6. Had he affected any thing of a secular kind, he had now the fairest opportunity to accomplish his designs. The people had already received him as Jesus the prophet; now they acknowledge him as the Christ or Messiah, and sing the hosannah to him, as immediately appointed by Heaven to be their deliverer.
7. Though, with the character of the Messiah, the Jews had connected that of secular royalty, and they now, by spreading their clothes in the way, strewing branches, etc., treat him as a royal person, and one appointed to govern the kingdom; yet of this he appears to take no notice, farther than to show that an important prophecy was thus fulfilled: he went as usual into the temple, taught the people pure and spiritual truths, withdrew at night from the city, lodged in private at Mount Olivet; and thus most studiously and unequivocally showed that his sole aim was to call the people back to purity and holiness, and prepare them for that kingdom of righteousness, peace, and joy in the Holy Ghost, which he was about, by his passion, death, resurrection, ascension, and the mission of the Holy Spirit, to set up in the earth.
8. Could a person who worked such miracles as he was in the daily habit of working-miracles which proved he possessed unlimited power and unerring wisdom, need subterfuges, or a colouring for any design he wished to accomplish? He had only to put forth that power essentially resident in himself, and all resistance to his will must be annihilated. In short, every circumstance of the case shows at once the calumny and absurdity of the charge. But, instead of lessening, or tendering suspicious this or any other part of our Lord's conduct, it shows the whole in a more luminous and glorious point of view; and thus the wrath of man praises him.
9. That he was a king, that he was born of a woman and came into the world for this very purpose, he took every occasion to declare; but all these declarations showed that his kingdom was spiritual: he would not even interfere with the duty of the civil magistrate to induce an avaricious brother to do justice to the rest of the family, Luk 12:13, when probably a few words from such an authority would have been sufficient to have settled the business; yet to prevent all suspicion, and to remove every cause for offense, he absolutely refused to interfere, and took occasion from the very circumstance to declaim against secular views, covetousness, and worldly ambition! O how groundless does every part of his conduct prove this charge of secular ambition to be! Such was the spirit of the Master: such must be the spirit of the disciple. He that will reign with Christ, must be humbled and suffer with him. This is the royal road. The love of the world, in its power and honors, is as inconsistent with the spirit of the Gospel as the love of the grossest vice. If any man love the world, the love of the Father is not in him. Reader, take occasion from this refuted calumny, to imitate thy Lord in the spirituality of his life, to pass through things temporal so as not to lose those that are eternal, that thou mayest reign with him in the glory of his kingdom. Amen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:46: they sought: Sa2 12:7-13; Pro 9:7-9, Pro 15:12; Isa 29:1; Joh 7:7
because: Mat 21:11; Luk 7:16, Luk 7:39; Joh 7:40, Joh 7:41; Act 2:22
Geneva 1599
21:46 (9) But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.
(9) The wicked can do nothing but what God wills.
John Gill
21:46 But when they sought to lay hands on him,.... Not that they attempted by any outward action to apprehend him, and carry him off, or by any immediate act of violence to take away his life; but they secretly wished, and earnestly desired to do it: they were so irritated and provoked, that they could scarcely keep their hands off of him, and could have been glad of an opportunity of satiating their revenge upon him: and whereby they would but have fulfilled what he in this parable had prophetically said of them: and yet so hardened were they, though they understood his meaning, they were not deterred thereby, but on another account:
they feared the multitude; which were now about Christ, lest there should be a tumult, and they should take the part of Christ against them, to which they seemed inclined; when their lives, had they attempted anything of this nature, would have been in a great deal of danger:
because they took him for a prophet; by the doctrines which he taught, by the boldness and freedom of speech he used, and by the miracles he wrought: wherefore, though they might not all of them believe that he was the Messiah, or that prophet Moses spoke of; yet, since it was exceeding manifest, that he was a teacher sent of God, and endowed with very wonderful gifts; and from whom many of them had received singular benefits, if not for their souls, yet for their bodies; being healed by him of their lameness, or blindness, or other diseases; therefore would not suffer him to be abused, and ill treated by them: so that, as Mark says, "they left him, and went their way"; to consult together what was proper to be done, and wait for a better opportunity to seize him.
Robert Jamieson, A. R. Fausset and David Brown
21:46 But when they sought to lay hands on him--which Luke (Lk 20:19) says they did "the same hour," hardly able to restrain their rage.
they feared the multitude--rather, "the multitudes."
because they took him for a prophet--just as they feared to say John's baptism was of men, because the masses took him for a prophet (Mt 21:26). Miserable creatures! So, for this time, "they left Him and went their way" (Mk 12:12).