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Matthew Henry: Concise Commentary on the Whole Bible - 1706
John Baptist said concerning Christ, He must increase, but I must decrease; and so it proved. For, after John had baptized Christ, and borne his testimony to him, we hear little more of his ministry; he had done what he came to do, and thenceforward there is as much talk of Jesus as ever there had been of John. As the rising Sun advances, the morning star disappears. Concerning Jesus Christ we have in this chapter, I. The temptation he underwent, the triple assault the tempter made upon him, and the repulse he gave to each assault, ver. 1-11. II. The teaching work he undertook, the places he preached in (ver. 12-16), and the subject he preached on, ver. 17. III. His calling of disciples, Peter and Andrew, James and John, ver. 18-22. IV. His curing diseases (ver. 23, 24), and the great resort of the people to him, both to be taught and to be healed.
Adam Clarke: Commentary on the Bible - 1831
Jesus, in the wilderness, is tempted by Satan, Mat 4:1-11. He goes into Galilee, Mat 4:12; and Capernaum, Mat 4:13. The prophecy which was thus fulfilled, Mat 4:14-16. He begins to preach publicly, Mat 4:17. Calls Simon Peter, and his brother Andrew, Mat 4:18-20. Calls also James and John, the sons of Zebedee, Mat 4:21, Mat 4:22. Preaches and works miracles throughout Galilee, Mat 4:23. Becomes famous in Syria, and is followed by multitudes from various quarters, among whom he works a great variety of miracles, Mat 4:24, Mat 4:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 4:1, Christ, fasting forty days, is tempted of the devil and ministered unto by angels; Mat 4:12, He dwells in Capernaum; Mat 4:17, begins to preach; Mat 4:18, calls Peter and Andrew, Mat 4:21. James and John; v. 23, teaches and heals all the diseased.
4:14:1: Յայնժամ վարեցաւ Յիսուս յանապա՛տ ՚ի Հոգւոյն՝ փորձե՛լ ՚ի Սատանայէ[54]։ [54] Օրինակ մի. ՚Ի Հոգւոյն յանապ՛՛։ ՚Ի լուս՛՛. Փորձեալ ՚ի Սատանայէ. համաձայն ոմանց ՚ի բնաբ՛՛։
1 Դրանից յետոյ Յիսուս անապատ տարուեց Հոգուց՝ սատանայից փորձուելու
4 Այն ատեն Յիսուս անապատը տարուեցաւ Սուրբ Հոգիէն, որպէս զի Սատանայէն փորձուի։
Յայնժամ վարեցաւ Յիսուս յանապատ ի Հոգւոյն` փորձել ի Սատանայէ:

4:1: Յայնժամ վարեցաւ Յիսուս յանապա՛տ ՚ի Հոգւոյն՝ փորձե՛լ ՚ի Սատանայէ[54]։
[54] Օրինակ մի. ՚Ի Հոգւոյն յանապ՛՛։ ՚Ի լուս՛՛. Փորձեալ ՚ի Սատանայէ. համաձայն ոմանց ՚ի բնաբ՛՛։
1 Դրանից յետոյ Յիսուս անապատ տարուեց Հոգուց՝ սատանայից փորձուելու
4 Այն ատեն Յիսուս անապատը տարուեցաւ Սուրբ Հոգիէն, որպէս զի Սատանայէն փորձուի։
zohrab-1805▾ eastern-1994▾ western am▾
4:11: Тогда Иисус возведен был Духом в пустыню, для искушения от диавола,
4:1  τότε ὁ ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου.
4:1. Τότε (To-the-one-which-also) [ὁ] "[the-one]"Ἰησοῦς (an-Iesous) ἀνήχθη (it-was-led-up) εἰς (into) τὴν (to-the-one) ἔρημον (to-solituded) ὑπὸ (under) τοῦ (of-the-one) πνεύματος, (of-a-currenting-to) πειρασθῆναι (to-have-been-pierced-to) ὑπὸ (under) τοῦ (of-the-one) διαβόλου. (of-casted-through)
4:1. tunc Iesus ductus est in desertum ab Spiritu ut temptaretur a diaboloThen Jesus was led by the spirit into the desert, to be tempted by the devil.
1. Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
4:1. Then Jesus was led by the Spirit into the desert, in order to be tempted by the devil.
4:1. Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil:

1: Тогда Иисус возведен был Духом в пустыню, для искушения от диавола,
4:1  τότε ὁ ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου.
4:1. tunc Iesus ductus est in desertum ab Spiritu ut temptaretur a diabolo
Then Jesus was led by the spirit into the desert, to be tempted by the devil.
4:1. Then Jesus was led by the Spirit into the desert, in order to be tempted by the devil.
4:1. Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк I:12, 13; Лк IV:1, 2). Тогда служит и здесь не столько для обозначения времени, сколько для связи речи. Однако из сравнения с показаниями других евангелистов можно заключить, что искушение Христа было непосредственно после крещения. У Марка (I:12) вместо «тогда» — «немедленно» (euquV), у Луки указывается не на время, а на обстоятельства, поставляющие искушение и крещение в ближайшую связь (IV:1). Лука говорит как бы так: на Иисуса Христа, во время крещения, сошел Дух Святой в виде голубя (III:22) и в то время, как Он исполнился Духа Святого (IV:1), Он возвратился от Иордана и проч. Таким образом, мы не должны предполагать, что между крещением и искушением был промежуток. То, что у одного Матфея представлялось бы неясным, делается ясным из показаний других евангелистов. — Иисус возведен был Духом в пустыню: Матфей заменяет словом возведен (anhcqh) более резкое выражение Марка ekballei, смягченно переведенное в русск. ведет, точный смысл: выбрасывает, выталкивает. У Луки: был поведен (hgetu) — выражение по смыслу одинаковое с выражением Матфея, с тою только разницею, что у Матфея глагол, сложенный с ana, означает — подниматься снизу вверх, восходить (соб. быть отводимым вверх). Следуя Матфею, мы должны разуметь какую-нибудь возвышенную местность сравнительно с тою, где было крещение. В пустыню. Неизвестно, какая пустыня здесь разумеется. Мы видели, что Иоанн проповедовал в пустыне Иудейской (III:1), и под этим словом нельзя разуметь пустыни в собственном смысле (вроде, напр. Сахары), но — местность, хотя и мало, но населенную и не лишенную совсем всякой растительности. Говоря об отведении Христа, евангелисты о пустыне Иудейской не упоминают. В виду такой неопределенности некоторые экзегеты разумеют здесь ту пустыню, по которой евреи странствовали сорок лет. К такому предположению приводят несомненные параллели, существующие между странствованием евреев по пустыне и обстоятельствами искушения, и именно следующие: 1) переход евреев через Иордан и крещение Иисуса Христа; 2) голод в пустыне и голод Иисуса Христа; 3) испытания евреев в пустыне, которые клонились к нравственному их очищению и возвышению — и искушение Христа диаволом; 4) утоление голода евреев манной и искушение превратить камни в хлебы для утоления голода; 5) медный змей и крест Спасителя, и именно в зависимости от пребывания в пустыне. Однако против мнения, что Христос был на Синайском полуострове, можно возразить, что евангелисты, вероятно, упомянули бы об этом факте, если бы это было так. Показание Марка, что Спаситель немедленно отведен был в пустыню и что там, вероятно, также немедленно, начался Его сорокадневный пост, служит, хотя и отчасти, подтверждением, что эти события произошли в ближайшие и не отдаленные один от другого промежутки времени, между тем как на одно путешествие на Синай потребовалось бы, по крайней мере, три дня (Илия шел туда сорок дней и сорок ночей (3 Цар XIX:8)). Предполагают, что местом искушения было какое-нибудь уединенное и возвышенное место по близости от места крещения Иоанна. Слово «Духом» неясно. В греческом оно употреблено с членом. Можно разуметь здесь и Духа Святого и собственный дух Христа. В первом случае выражение означало бы, что Иисус Христос возведен был в пустыню некоторою постороннею силою, именно силою Св. Духа; во втором — что Он удалился в пустыню вследствие внутренних требований Своего собственного духа, по собственному желанию или влечению. Выражение у Марка также двусмысленно. У Луки более определенно: plhrhV pneumatoV agiou, исполненный Духа Святого и (букв.) «в этом Духе» возведен был… Поэтому, мы должны отнести возведение в пустыню к посторонней (это выражение, конечно, неточно) силе Духа Святого; потому что, хотя и собственный дух Христа был свят, однако сближение с обстоятельствами крещения дает право утверждать, что Христос возведен был Духом Святым, который сошел на Него в виде голубя. — Для искушения от диавола. Самая возможность искушения основывается на том, что человек может совершить какой-нибудь грех. По-видимому, искушение Иисуса Христа было бы напрасно, если бы Он не грешил и прежде искушения, и не мог допустить никакого греха во время искушения. Если верно, что Он Сам рассказал ученикам о Своем искушении, и ученики верно передали Его слова, то возникает вопрос: говоря о Своем искушении, сам Он предполагал ли в Себе возможность греха и падения? Вопросы эти представляют одну из глубочайших богословских проблем. Принимая церковное учение, что Христос был безгрешен и не только безгрешен, но и не мог согрешить (см. Прав. Догмат. Богосл. Митроп. Макария, Спб. 1868, т. II. с. 79), мы и оставляем дело в этом виде, и ограничимся исключительно только небольшим анализом употребленных в Евангелии выражений и отчасти самых фактов искушения. — Выражение: для искушения — указывает на цель, с которою Иисус Христос был возведен Духом в пустыню, и притом цель особенную, исключительную. Он возведен был и удалился в пустыню исключительно для этой цели. Если бы имелась в виду какая-нибудь иная цель, то евангелисты, конечно, сказали бы об этом. — Мы видели, что, приняв крещение, Христос принял на Себя зрак раба. Это был величайший подвиг в истории человечества. Затем Он отводится в пустыню и подвергается искушению, не как Бог, не просто как человек, а как человек-раб, добровольно принимающий на Себя обязанности рабского служения человечеству, чтобы через это служение господствовать над людьми. Здесь связь искушения с предшествовавшим ему событием, крещением. Как раб-Израиль, вышедший из Египта, искушен был в пустыне, так и Христос, пройдя через воды крещения (которые соответствуют водам Черного моря) подвергается такому же искушению. — Слово диавол означает буквально: тот, который разбрасывает, сильно разделяет один предмет от другого или одних людей от других, В этом смысле употреблено это слово, напр., у Ксенофонта в начале его Анавасиса: Тиссаферн разбрасывает (так почти буквально) Кира и его брата, внушая Киру, будто брат его злоумышляет против него (I:1). Таким образом, слово диавол означает вообще такую личность, которая производит раздор, разделение, смуту в мышлении и чувствах; так как это делается преимущественно при помощи клеветы или обольщений, то отсюда обычное (хотя и переносное) значение слова диавол — клеветник или обольститель. Отсюда в переносном же значении еще противник, враг. Диавол является врагом людей, потому что разрывает связь (как бы разбрасывает, разъединяет) их между Богом и человеком (Кремер). В Новом Завете диавол вообще не различается от сатаны, за исключением нескольких случаев (Откр XII:9; XX:2), где оба слова помещаются рядом и очевидно служат только разными названиями одного и того же «древнего змея». Сатана — слово еврейское и значит противник. В Новом Завете слово прилагается иногда к людям (Мф XVI:23; Мк VIII:33). Но в других случаях оно всегда означает «древняго змия», диавола, бесплотного духа, который противодействует Богу и производит зло в мире.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-12: We have here the story of a famous duel, fought hand to hand, between Michael and the dragon, the Seed of the woman and the seed of the serpent, nay, the serpent himself; in which the seed of the woman suffers, being tempted, and so has his heel bruised; but the serpent is quite baffled in his temptations, and so has his head broken; and our Lord Jesus comes off a Conqueror, and so secures not only comfort, but conquest at last, to all his faithful followers. Concerning Christ's temptation, observe,

I. The time when it happened: Then; there is an emphasis laid upon that. Immediately after the heavens were opened to him, and the Spirit descended on him, and he was declared to be the Son of God, and the Saviour of the world, the next news we hear of him is, he is tempted; for then he is best able to grapple with the temptation. Note, 1. Great privileges, and special tokens of divine favour, will not secure us from being tempted. Nay, 2. After great honours put upon us, we must expect something that is humbling; as Paul has a messenger of Satan sent to buffer him, after he had been in the third heavens. 3. God usually prepares his people for temptation before he calls them to it; he gives strength according to the day, and, before a sharp trial, gives more than ordinary comfort. 4. The assurance of our sonship is the best preparative for temptation. If the good Spirit witness to our adoption, that will furnish us with an answer to all the suggestions of the evil spirit, designed either to debauch or disquiet us.

Then, when he was newly come from a solemn ordinance, when he was baptized, then he was tempted. Note, After we have been admitted into the communion of God, we must expect to be set upon by Satan. The enriched soul must double its guard. When thou has eaten and art full, then beware. Then, when he began to show himself publicly to Israel, then he was tempted, so as he never had been while he lived in privacy. Note, The Devil has a particular spite at useful persons, who are not only good, but given to do good, especially at their first setting out. It is the advice of the Son of Sirach (Ecclesiasticus ii. 1), My son, if thou come to serve the Lord, prepare thyself for temptation. Let young ministers know what to expect, and arm accordingly.

II. The place where it was; in the wilderness; probably in the great wilderness of Sinai, where Moses and Elijah fasted forty days, for no part of the wilderness of Judea was so abandoned to wild beasts as this is said to have been, Mark i. 13. When Christ was baptized, he did not go to Jerusalem, there to publish the glories that had been put upon him, but retired into a wilderness. After communion with God, it is good to be private awhile, lest we lose what we have received, in the crowd and hurry of worldly business. Christ withdrew into the wilderness, 1. To gain advantage to himself. Retirement gives an opportunity for meditation an communion with God; even they who are called to the most active life must yet have their contemplative hours, and must first find time to be alone with God. Those are not fit to speak of the things of God in public to others, who have not first conversed with those things in secret by themselves. When Christ would appear as a Teacher come from God, it shall not be said of him, "He is newly come from travelling, he has been abroad, and has seen the world;" but, "He is newly come out of the desert, he has been alone conversing with God and his own heart." 2. To give advantage to the tempter, that he might have a readier access to him than he could have had in company. Note, Though solitude is a friend to a good heart, yet Satan knows how to improve it against us. Woe to him that is alone. Those who, under pretence of sanctity and devotion, retire into dens and deserts, find that they are not out of reach of their spiritual enemies, and that there they want the benefit of the communion with saints. Christ retired, (1.) To make his victory the more illustrious, he gave the enemy sun and wind on his side, and yet baffled him. He might give the Devil advantage, for the prince of this world had nothing in him; but he has in us, and therefore we must pray not to be led into temptation, and must keep out of harm's way. (2.) That he might have an opportunity to do his best himself, that he might be exalted in his own strength; for so it was written, I have trod the wine-press alone, and of the people there was none with me. Christ entered the lists without a second.

III. The preparatives for it, which were two.

1. He was directed to the combat; he did not wilfully thrust himself upon it, but he was led up of the Spirit to be tempted of the Devil. The Spirit that descended upon him like a dove made him meek, and yet made him bold. Note, Our care must be, not to enter into temptation; but if God, by his providence, order us into circumstances of temptation for our trial, we must not think it strange, but double our guard. Be strong in the Lord, resist stedfast in the faith, and all shall be well. If we presume upon our own strength, and tempt the devil to tempt us, we provoke God to leave us to ourselves; but, whithersoever God leads us, we may hope he will go along with us, and bring us off more than conquerors.

Christ was led to be tempted of the Devil, and of him only. Others are tempted, when they are drawn aside of their own lust and enticed (Jam. i. 14); the Devil takes hold of that handle, and ploughs with that heifer; but our Lord Jesus had no corrupt nature, and therefore he was led securely, without any fear or trembling, as a champion into the field, to be tempted purely by the Devil.

Now Christ's temptation is, (1.) An instance of his own condescension and humiliation. Temptations are fiery darts, thorns in the flesh, buffetings, siftings, wrestlings, combats, all which denote hardship and suffering; therefore Christ submitted to them, because he would humble himself, in all things to be made like unto his brethren; thus he gave his back to the smiters. (2.) An occasion of Satan's confusion. There is no conquest without a combat. Christ was tempted, that he might overcome the tempter. Satan tempted the first Adam, and triumphed over him; but he shall not always triumph, the second Adam shall overcome him and lead captivity captive. (3.) Matter of comfort to all the saints. In the temptation of Christ it appears, that our enemy is subtle, spiteful, and very daring in his temptations; but it appears withal, that he is not invincible. Though he is a strong man armed, yet the Captain of our salvation is stronger than he. It is some comfort to us to think that Christ suffered, being tempted; for thus it appears that temptations, if not yielded to, are not sins, they are afflictions only, and such as may be pleased. And we have a High Priest who knows, by experience, what it is to be tempted, and who therefore is the more tenderly touch with the feelings of our infirmities in an hour of temptation, Heb. ii. 18; iv. 15. But it is much more a comfort to think that Christ conquered, being tempted, and conquered for us; not only that the enemy we grapple with is a conquered, baffled, disarmed enemy, but that we are interested in Christ's victory over him, and through him are more than conquerors.

2. He was dieted for the combat, as wrestlers, who are temperate in all things (1 Cor. ix. 25); but Christ beyond any other, for he fasted forty days and forty nights, in compliance with the type and example of Moses the great lawgiver, and of Elias, the great reformer, of the Old Testament. John Baptist came as Elias, in those things that were moral, but not in such things as were miraculous (John x. 41); that honour was reserved for Christ. Christ needed not to fast for mortification (he had no corrupt desires to be subdued); yet he fasted, (1.) That herein he might humble himself, and might seem as one abandoned, whom no man seeketh after. (2.) That he might give Satan both occasion and advantage against him; and so make his victory over him the more illustrious. (3.) That he might sanctify and recommend fasting to us, when God in his providence calls to it, or when we are reduced to straits, and are destitute of daily food, or when it is requisite for the keeping under of the body, or the quickening of prayer, those excellent preparatives for temptation. If good people are brought low, if they want friends and succours, this may comfort them, that their Master himself was in like manner exercised. A man may want bread, and yet be a favourite of heaven, and under the conduct of the Spirit. The reference which the Papists make of their lent-fast to this fasting of Christ forty days, is a piece of foppery and superstition which the law of our land witnesses against, Stat. 5 Eliz. chap. 5 sect. 39, 40. When he fasted forty days he was never hungry; converse with heaven was instead of meat and drink to him, but he was afterwards an hungred, to show that he was really and truly Man; and he took upon him our natural infirmities, that he might atone for us. Man fell by eating, and that way we often sin, and therefore Christ was an hungred.

IV. The temptations themselves. That which Satan aimed at, in all his temptations, was, to bring him to sin against God, and so to render him for ever incapable of being a Sacrifice for the sins of others. Now, whatever the colours were, that which he aimed at was, to bring him, 1. To despair of his Father's goodness. 2. To presume upon his Father's power. 3. To alienate his Father's honour, by giving it to Satan. In the two former, that which he tempted him to, seemed innocent, and there in appeared the subtlety of the tempter; in the last, that which he tempted him with, seemed desirable. The two former are artful temptations, which there was need of great wisdom to discern; the last was a strong temptation, which there was need of great resolution to resist; yet he was baffled in them all.

1. He tempted him to despair of his Father's goodness, and to distrust his Father's care concerning him.

(1.) See how the temptation was managed (v. 3); The tempter came to him. Note, The Devil is the tempter, and therefore he is Satan--an adversary; for those are our worst enemies, that entice us to sin, and are Satan's agents, are doing his work, and carrying on his designs. He is called emphatically the tempter, because he was so to our first parents, and still is so, and all other tempters are set on work by him. The tempter came to Christ in a visible appearance, not terrible and affrighting, as afterward in his agony in the garden; no, if ever the Devil transformed himself into an angel of light, he did so now, and pretended to be a good genius, a guardian angel.

Observe the subtlety of the tempter, in joining this first temptation with what went before to make it the stronger. [1.] Christ began to be hungry, and therefore the motion seemed very proper, to turn stones into bread for his necessary support. Note, It is one of the wiles of Satan to take advantage of our outward condition, in that to plant the battery of his temptations. He is an adversary no less watchful than spiteful; and the more ingenious he is to take advantage against us, the more industrious we must be to give him none. When he began to be hungry, and that in a wilderness, where there was nothing to be had, then the Devil assaulted him. Note, Want and poverty are a great temptation to discontent and unbelief, and the use of unlawful means for our relief, under pretence that necessity has no law; and it is excused with this that hunger will break through stone walls, which yet is no excuse, for the law of God ought to be stronger to us than stone walls. Agur prays against poverty, not because it is an affliction and reproach, but because it is a temptation; lest I be poor, and steal. Those therefore who are reduced to straits, have need to double their guard; it is better to starve to death, than live and thrive by sin. [2.] Christ was lately declared to be the Son of God, and here the Devil tempts him to doubt of that; If thou be the Son of God. Had not the Devil known that the Son of God was to come into the world, he would not have said this; and had he not suspected that this was he, he would not have said it to him, nor durst he have said it if Christ had not now drawn a veil over his glory, and if the Devil had not now put on an impudent face.

First, "Thou has now an occasion to question whether thou be the Son of God or no; for can it be, that the Son of God, who is Heir of all things, should be reduced to such straits? If God were thy Father, he would not see thee starve, for all the beasts of the forest are his, Ps. l. 10, 12. It is true there was a voice from heaven, This is my beloved Son, but surely it was delusion, and thou was imposed upon by it; for either God is not thy Father, or he is a very unkind one." Note, 1. The great thing Satan aims at, in tempting good people, is to overthrow their relation to God as a Father, and so to cut off their dependence on him, their duty to him, and their communion with him. The good Spirit, as the Comforter of the brethren, witnesses that they are the children of God; the evil spirit, as the accuser of the brethren, does all he can to shake that testimony. 2. Outward afflictions, wants and burdens, are the great arguments Satan uses to make the people of God question their sonship; as if afflictions could not consist with, when really they proceed from, God's fatherly love. They know how to answer this temptation, who can say with holy Job, Though he slay me, though he starve me, yet I will trust in him, and love him as a Friend, even when he seems to come forth against me as an Enemy. 3. The Devil aims to shake our faith in the word of God, and bring us to question the truth of that. Thus he began with our first parents; Yea, has God said so and so? Surely he has not. So here, Has God said that thou art his beloved Son? Surely he did not say so; or if he did it is not true. We then give place to the Devil, when we question the truth of any word that God has spoken; for his business, as the father of lies, is to oppose the true sayings of God. 4. The Devil carries on his designs very much by possessing people with hard thoughts of God, as if he were unkind, or unfaithful, and had forsaken or forgotten those who had ventured their all with him. He endeavored to beget in our first parents a notion that God forbade them the tree of knowledge, because he grudged them the benefit of it; and so here he insinuates to our Saviour, that his Father had cast him off, and left him to shift for himself. But see how unreasonable this suggestion was, and how easily answered. If Christ seemed to be a mere Man now, because he was hungry, why was he not confessed to be more than a Man, even the Son of God, when for forty days he fasted, and was not hungry?

Secondly, "Thou hast now an opportunity to show that thou art the son of God. If thou art the Son of God, prove it by this, command these stones" (a heap of which, probably, lay now before him) "be made bread, v. 3. John Baptist said but the other day, that God can out of stone raise up children to Abraham, a divine power therefore can, no doubt, out of stones, make bread for those children; if there thou has that power, exert it now in a time of need for thyself." He does not say, Pray to thy Father that he would turn them into bread; but command it to be done; thy Father hath forsaken thee, set up for thyself, and be not beholden to him. The Devil is for nothing that is humbling, but ever thing that is assuming; and gains his point, if he can but bring men off from their dependence upon God, and possess them with an opinion of their self-sufficiency.

(2.) See how this temptation was resisted and overcome.

[1.] Christ refused to comply with it. He would not command these stones to be made bread; not because he could not; his power, which soon after this turned stones into bread; but he would not. And why would he not? At first view, the thing appears justifiable enough, and the truth is, the more plausible a temptation is, and the greater appearance there is of good in it, the more dangerous it is. This matter would bear a dispute, but Christ was soon aware of the snake in the grass, and would not do any thing, First, That looked like questioning the truth of the voice he heard from heaven, or putting that upon a new trial which was already settled. Secondly, That looked like distrusting his Father's care of him, or limiting him to one particular way of providing for him. Thirdly, That looked like setting up for himself, and being his own carver; or, Fourthly, That looked like gratifying Satan, by doing a thing at his motion. Some would have said, To give the Devil his due, this was good counsel; but for those who wait upon God, to consult him, is more than his due; it is like enquiring of the god Ekron, when there is a God in Israel.

[2.] He was ready to reply to it (v. 4); He answered and said, It is written. This is observable, that Christ answered and baffled all the temptations of Satan with, It is written. He is himself the eternal Word, and could have produced the mind of God without having recourse to the writings of Moses; but he put honour upon the scripture, and, to set us an example, he appealed to what was written in the law; and he says this to Satan, taking it for granted that he knew well enough what was written. It is possible that those who are the Devil's children may yet know very well what is written in God's book; The devils believe and tremble. This method we must take when at any time we are tempted to sin; resist and repel the temptation with, It is written. The Word of God is the sword of the Spirit, the only offensive weapon in all the Christian armoury (Eph. vi. 17); and we may say of it as David of Goliath's sword, None is like that in our spiritual conflicts.

This answer, as all the rest, is taken out of the book of Deuteronomy, which signifies the second law, and in which there is very little ceremonial; the Levitical sacrifices and purifications could not drive away Satan, though of divine institution, much less holy water and the sign of the cross, which are of human invention; but moral precepts and evangelical promises, mixed with faith, these are mighty, through God, for the vanquishing of Satan. This is here quoted from Deut. viii. 3, where the reason given why God fed the Israelites with manna is, because he would teach them that man shall not live by bread alone. This Christ applies to his own case. Israel was God's son, whom he called out of Egypt (Hos. xi. 1), so was Christ (ch. ii. 15); Israel was then in a wilderness, Christ was so now, perhaps the same wilderness. Now, First, The Devil would have him question his sonship, because he was in straits; no, says he, Israel was God's son, and a son he was very tender of and whose manners he bore (Acts xiii. 18); and yet he brought them into straits; and it follows there (Deut. viii. 5), As a man chasteneth his son, so the Lord thy God chasteneth thee. Christ, being a Son, thus learns obedience. Secondly, The Devil would have him distrust his Father's love and care. "No," says he, "that would be to do as Israel did, who, when they were in want, said, Is the Lord among us? and, Can he furnish a table in the wilderness? Can he give bread?" Thirdly, The Devil would have him, as soon as he began to be hungry, immediately looking out for supply; whereas God, for wise and holy ends, suffered Israel to hunger before he fed them; to humble them, and prove them. God will have his children, when they want, not only to wait on him, but to wait for him. Fourthly, The Devil would have him to supply himself with bread. "No," says Christ, "what need is there of that? It is a point long since settled, and incontestably proved, that man may live without bread, as Israel in the wilderness lived forty years upon manna." It is true, God in his providence ordinarily maintains men by bread out of the earth (Job xxviii. 5); but he can, if he please, make use of other means to keep men alive; any word proceeding out of the mouth of God, any thing that God shall order and appoint for that end, will be a good a livelihood for man as bread, and will maintain him as well. As we may have bread, and yet not be nourished, if God deny his blessing (Hag. i. 6, 9; Mic. vi. 14; for though bread is the staff of life, it is God's blessing that is the staff of bread), so we may want bread, and yet be nourished some other way. God sustains Moses and Elias without bread, and Christ himself just now for forty days; he sustained Israel with bread from heaven, angels' food; Elijah with bread sent miraculously by ravens, and another time with the widow's meal miraculously multiplied; therefore Christ need not turn stones into bread, but trust God to keep him alive some other way now that he is hungry, as he had done forty days before he hungred. Note, As in our great abundance we must not think to live without God, so in our greatest straits we must learn to live upon God; and when the fig-tree does not blossom, and the field yields no meat, when all ordinary means of succour and support are cut off, yet then we must rejoice in the Lord; then we must not think to command what we will, though contrary to his command, but must humbly pray for what he thinks fit to give us, and be thankful for the bread of our allowance, though it be a short allowance. Let us learn of Christ here to be at God's finding, rather than at our own; and not to take any irregular courses for our supply, when our wants are ever so pressing (Ps. xxxvii. 3). Jehovah-jireh; some way or other the Lord will provide. It is better to live poorly upon the fruits of God's goodness, than live plentifully upon the products of our own sin.

2. He tempted him to presume upon his Father's power and protection. See what a restless unwearied adversary the Devil is! If he fail in one assault, he tries another.

Now in this second attempt we may observe,

(1.) What the temptation was, and how it was managed. In general, finding Christ so confident of his Father's care of him, in point of nourishment, he endeavors to draw him to presume upon that care in point of safety. Note, We are in danger of missing our way, both on the right hand and on the left, and therefore must take heed, lest, when we avoid one extreme, we be brought by the artifices of Satan, to run into another; lest, by overcoming our prodigality, we fall into covetousness. Nor are any extremes more dangerous than those of despair and presumption, especially in the affairs of our souls. Some who have obtained a persuasion that Christ is able and willing to save them from their sins, are then tempted to presume that he will save them in their sins. Thus when people begin to be zealous in religion, Satan hurries them into bigotry and intemperate heats.

Now in this temptation we may observe,

[1.] How he made way for it. He took Christ, not by force against his will, but moved him to go, and went along with him, to Jerusalem. Whether Christ went upon the ground, and so went up the stairs to the top of the temple, or whether he went in the air, is uncertain; but so it was, that he was set upon a pinnacle, or spire; upon the fane (so some), upon the battlements (so others), upon the wing (so the word is), of the temple. Now observe, First, How submissive Christ was, in suffering himself to be hurried thus, that he might let Satan do his worst and yet conquer him. The patience of Christ here, as afterward in his sufferings and death, is more wonderful than the power of Satan or his instruments; for neither he nor they could have any power against Christ but what was given them from above. How comfortable is it, that Christ, who let loose this power of Satan against himself, does not in like manner let it loose against us, but restrains it, for he knows our frame! Secondly, How subtle the Devil was, in the choice of the place for his temptations. Intending to solicit Christ to an ostentation of his own power, and a vain-glorious presumption upon God's providence, he fixes him on a public place in Jerusalem, a populous city, and the joy of the whole earth; in the temple, one of the wonders of the world, continually gazed upon with admiration by some one or other. There he might make himself remarkable, and be taken notice of by everybody, and prove himself the Son of God; not, as he was urged in the former temptation, in the obscurities of a wilderness, but before multitudes, upon the most eminent stage of action.

Observe, 1. That Jerusalem is here called the holy city; for so it was in name and profession, and there was in it a holy seed, that was the substance thereof. Note, There is no city on earth so holy as to exempt and secure us from the Devil and his temptations. The first Adam was tempted in the holy garden, the second in the holy city. Let us not, therefore, in any place, be off our watch. Nay, the holy city is the place where he does, with great advantage and success, tempt men to pride and presumption; but, blessed be God, into the Jerusalem above, that holy city, no unclean thing shall enter; there we shall be for ever out of temptation. 2. That he set him upon a pinnacle of the temple, which (as Josephus describes it, Antiq. 15. 412) was so very high, that it would make a man's head giddy to look down to the bottom. Note, Pinnacles of the temple are places of temptation; I mean, (1.) High places are so; they are slippery places; advancement in the world makes a man a fair mark for Satan to shoot his fiery darts at. God casts down, that he may raise up; the Devil raises up, that he may cast down: therefore they who would take heed of falling, must take heed of climbing. (2.) High places in the church are, in a special manner, dangerous. They who excel in gifts, who are in eminent stations, and have gained great reputation, have need to keep humble; for Satan will be sure to aim at them, to puff them up with pride, that they may fall into the condemnation of the Devil. Those that stand high are concerned to stand fast.

[2.] How he moved it; "If thou be the Son of God, now show thyself to the world, and prove thyself to be so; cast thyself down, and then," First, "Thou wilt be admired, as under the special protection of heaven. When they see thee receive no hurt by a fall from such a precipice, they will say" (as the barbarous people did of Paul) "that thou art a God." Tradition says, that Simon Magnus by this very thing attempted to prove himself a god, but that his pretensions were disproved, for he fell down, and was miserably bruised. "Nay," Secondly, "Thou wilt be received, as coming with a special commission from heaven. All Jerusalem will see and acknowledge, not only that thou art more than a man, but that thou art that Messenger, that Angel of the covenant, that should suddenly come to the temple (Mal. iii. 1), and from thence descend into the streets of the holy city; and thus the work of convincing the Jews will be cut short, and soon done."

Observe, The Devil said, Cast thyself down. The Devil could not cast him down, though a little thing would have done it, from the top of a spire. Note, The power of Satan is a limited power; hitherto he shall come, and no further. Yet, if the Devil had cast him down, he had not gained his point; that had been his suffering only, not his sin. Note, Whatever real mischief is done us, it is of our own doing; the Devil can but persuade, he cannot compel; he can but say, Cast thyself down; he cannot cast us down. Every man is tempted, when he is drawn away of his own lust, and not forced, but enticed. Therefore let us not hurt ourselves, and then, blessed be God, no one else can hurt us, Prov. ix. 12.

[3.] How he backed this motion with a scripture; For it is written, He shall give his angels charge concerning thee. But is Saul also among the prophets? Is Satan so well versed in scripture, as to be able to quote it so readily? It seems, he is. Note, It is possible for a man to have his head full of scripture-notions, and his mouth full of scripture-expressions, while his heart is full of reigning enmity to God and all goodness. The knowledge which the devils have of the scripture, increases both their mischievousness and their torment. Never did the devil speak with more vexation to himself, than when he said to Christ, I know thee who thou art. The devil would persuade Christ to throw himself down, hoping that he would be his own murderer, and that there would be an end of him and his undertaking, which he looked upon with a jealous eye; to encourage him to do it, he tells them, that there was no danger, that the good angels would protect him, for so was the promise (Ps. xci. 11), He shall give his angels charge over thee. In this quotation,

First, There was something right. It is true, there is such a promise of the ministration of the angels, for the protection of the saints. The devil knows it by experience; for he finds his attempts against them fruitless, and he frets and rages at it, as he did at the hedge about Job, which he speaks of so sensibly, Job i. 10. He was also right in applying it to Christ, for to him all the promises of the protection of the saints primarily and eminently belong, and to them, in and through him. That promise, that not a bone of theirs shall be broken (Ps. xxxiv. 20), was fulfilled in Christ, John xix. 36. The angels guard the saints for Christ's sake, Rev. vii. 5, 11.

Secondly, There was a great deal wrong in it; and perhaps the devil had a particular spite against this promise, and perverted it, because it often stood in his way, and baffled his mischievous designs against the saints. See here, 1. How he misquoted it; and that was bad. The promise is, They shall keep thee; but how? In all thy ways; not otherwise; if we go out of our way, out of the way of our duty, we forfeit the promise, and put ourselves out of God's protection. Now this word made against the tempter, and therefore he industriously left it out. If Christ had cast himself down, he had been out of his way, for he had no call so to expose himself. It is good for us upon all occasions to consult the scriptures themselves, and not to take things upon trust, that we may not be imposed upon by those that maim and mangle the word of God; we must do as the noble Bereans, who searched the scriptures daily. 2. How he misapplied it; and that was worse. Scripture is abused when it is pressed to patronize sin; and when men thus wrest it to their own temptation, they do it to their own destruction 2 Pet. iii. 16. This promise is firm, and stands good; but the devil made an ill use of it, when he used it as an encouragement to presume upon the divine care. Note, It is no new thing for the grace of God to be turned into wantonness; and for men to take encouragement in sin from the discoveries of God's good will to sinners. But shall we continue in sin, that grace may abound? throw ourselves down, that the angels may bear us up? God forbid.

(2.) How Christ overcame this temptation; he resisted and overcame it, as he did the former, with, It is written. The devil's abusing of scripture did not prevent Christ from using it, but he presently urges, Deut. vi. 16, Thou shalt not tempt the Lord thy God. The meaning of this is not, Therefore thou must not tempt me; but, Therefore I must not tempt my Father. In the place whence it is quoted, it is in the plural number, You shall not tempt; here it is singular, Thou shalt not. Note, We are then likely to get good by the word of God, when we hear and receive general promises as speaking to us in particular. Satan said, It is written; Christ says, It is written; not that one scripture contradicts another. God is one, and his word one, and he is one mind, but that is a promise, this is a precept, and therefore that is to be explained and applied by this; for scripture is the best interpreter of scripture; and they who prophesy, who expound scripture, must do it according to the proportion of faith (Rom. xii. 6), consistently with practical godliness.

If Christ should cast himself down, it would be the tempting of God, [1.] As it would be requiring a further confirmation of that which was so well confirmed. Christ was abundantly satisfied that God was already his Father, and took care of him, and gave his angels a charge concerning him; and therefore to put it upon a new experiment, would be to tempt him, as the Pharisees tempted Christ; when they had so many signs on earth, they demanded a sign from heaven. This is limiting the Holy One of Israel. [2.] As it would be requiring a special preservation of him, in doing that which he had no call to. If we expect that because God has promised not to forsake us, therefore he should follow us out of the way of our duty; that because he has promised to supply our wants, therefore he should humour us, and please our fancies; that because he has promised to keep us, we may wilfully thrust ourselves into danger, and may expect the desired end, without using the appointed means; this is presumption, this is tempting God. And it is an aggravation of the sin, that he is the Lord our God; it is an abuse of the privilege we enjoy, in having him for our God; he has thereby encouraged us to trust him, but we are very ungrateful, if therefore we tempt him; it is contrary to our duty to him as our God. This is to affront him whom we ought to honour. Note, We must never promise ourselves any more than God has promised us.

3. He tempted him to the most black and horrid idolatry, with the proffer of the kingdoms of the world, and the glory of them. And here we may observe,

(1.) How the devil made this push at our Saviour, v. 8, 9. The worst temptation was reserved for the last. Note, Sometimes the saint's last encounter is with the sons of Anak, and the parting blow is the sorest; therefore, whatever temptation we have been assaulted by, still we must prepare for worse; must be armed for all attacks, with the armour of righteousness on the right hand and on the left.

In this temptation, we may observe,

[1.] What he showed him--all the kingdoms of the world. In order to do this, he took him to an exceeding high mountain; in hopes of prevailing, as Balak with Balaam, he changed his ground. The pinnacle of the temple is not high enough; the prince of the power of the air must have him further up into his territories. Some think this high mountain was on the other side of Jordan, because there we find Christ next after the temptation, John i. 28, 29. Perhaps it was mount Pisgah, whence Moses, in communion with God, had all the kingdoms of Canaan shown him. Hither the blessed Jesus was carried for the advantage of a prospect; as if the devil could show him more of the world than he knew already, who made and governed it. Thence he might discover some of the kingdoms situate about Judea, though not the glory of them; but there was doubtless a juggle and a delusion of Satan's in it; it is probable that that which he showed him, was but a landscape, an airy representation in a cloud, such as that great deceiver could easily frame and put together; setting forth, in proper and lively colours, the glories and the splendid appearances of princes; their robes and crowns, their retinue, equipage, and lifeguards; the pomp of thrones, and courts, and stately palaces, the sumptuous buildings in cities, the gardens and fields about the country-seats, with the various instances of their wealth, pleasure, and gaiety; so as might be most likely to strike the fancy, and excite the admiration and affection. Such was this show, and his taking him up into a high mountain, was but to humour the thing, and to colour the delusion; in which yet the blessed Jesus did not suffer himself to be imposed upon, but saw through the cheat, only he permitted Satan to take his own way, that his victory over him might be the more illustrious. Hence observe, concerning Satan's temptations, that, First, They often come in at the eye, which is blinded to the things it should see, and dazzled with the vanities it should be turned from. The first sin began in the eye, Gen. iii. 6. We have therefore need to make a covenant with our eyes, and to pray that God would turn them away from beholding vanity. Secondly, That temptations commonly take rise from the world, and the things in it. The lust of the flesh, and of the eye, with the pride of life, are the topics from which the devil fetches most of his arguments. Thirdly, That it is a great cheat which the devil puts upon poor souls, in his temptations. He deceives, and so destroys; he imposes upon men with shadows and fast colours; shows the world and the glory of it, and hides from men's eyes the sin and sorrow and death which stain the pride of all this glory, the cares and calamities which attend great possessions, and the thorns which crowns themselves are lined with. Fourthly, That the glory of the world is the most charming temptation to the unthinking and unwary, and that by which men are most imposed upon. Laban's sons grudge Jacob all this glory; the pride of life is the most dangerous snare.

(2.) What he said to him (v. 9); All these things I will give thee, if thou wilt fall down and worship me. See,

First, How vain the promise was. All these things I will give thee. He seems to take it for granted, that in the former temptations he had in part gained his point, and proved that Christ was not the Son of God, because he had not given him those evidences of it which he demanded; so that here he looks upon him as a mere man. "Come," says he, "it seems that God whose Son thou thinkest thyself to be deserts thee, and starves thee--a sign that he is not thy Father; but if thou wilt be ruled by me, I will provide better for thee than so; own me for thy father, and ask my blessing, and all this will I give thee." Note, Satan makes an easy prey of men, when he can persuade them to think themselves abandoned of God. The fallacy of this promise lies in that, All this will I give thee. And what was all that? It was but a map, a picture, a mere phantasm, that had nothing in it real or solid, and this he would give him; a goodly prize! Yet such are Satan's proffers. Note, Multitudes lose the sight of that which is, by setting their eyes on that which is not. The devil's baits are all a sham; they are shows and shadows with which he deceives them, or rather they deceive themselves. The nations of the earth had been, long before, promised to the Messiah; if he be the Son of God, they belong to him; Satan pretends now to be a good angel, probably one of those that were set over kingdoms, and to have received a commission to deliver possession to him according to promise. Note, We must take heed of receiving even that which God hath promised, out of the devil's hand; we do so when we precipitate the performance, by catching at it in a sinful way.

Secondly, How vile the condition was; If thou will fall down, and worship me. All the worship which the heathen performed to their gods, was directed to the devil (Deut. xxxii. 17), who is therefore called the god of this world, 2 Cor. iv. 4; 1 Cor. x. 20. And fain would he draw Christ into his interests, and persuade him, now that he set up for a Teacher, to preach up the Gentile idolatry, and to introduce it again among the Jews, and then the nations of the earth would soon flock in to him. What temptation could be more hideous, more black? Note, The best of saints may be tempted to the worst of sins, especially when they are under the power of melancholy; as, for instance, to atheism, blasphemy, murder, self-murder, and what not. This is their affliction, but while there is no consent to it, nor approbation of it, it is not their sin; Christ was tempted to worship Satan.

(2.) See how Christ warded off the thrust, baffled the assault, and came off a conqueror. He rejected the proposal,

[1.] With abhorrence and detestation; Get thee hence, Satan. The two former temptations had something of colour, which would admit a consideration, but this was so gross as not to bear a parley; it appears abominable at the first sight, and therefore is immediately rejected. If the best friend we have in the world suggests such a thing as this to us, Go, serve other gods, he must not be heard with patience, Deut. xiii. 6, 8. Some temptations have their wickedness written in their forehead, they are open before-hand; they are not to be disputed with, but rejected; "Get thee hence, Satan. Away with it, I cannot bear the thought of it!" While Satan tempted Christ to do himself a mischief, by casting himself down, though he yielded not, yet he heard it; but now that the temptation flies in the face of God, he cannot bear it; Get thee hence, Satan. Note, It is a just indignation, which rises at the proposal of any thing that reflects on the honour of God, and strikes at his crown. Nay, whatever is an abominable thing, which we are sure the Lord hates, we must thus abominate it; far be it from us that we should have any thing to do with it. Note, It is good to be peremptory in resisting temptation, and to stop our ears to Satan's charms.

[2.] With an argument fetched from scripture. Note, In order to the strengthening of our resolutions against sin, it is good to see what a great deal of reason there is for those resolutions. The argument is very suitable, and exactly to the purpose, taken from Deut. vi. 13, and x. 20. Thou shalt worship the Lord thy God, and him only shalt thou serve. Christ does not dispute whether he were an angel of light, as he pretended, or not; but though he were, yet he must not be worshipped, because that is an honour due to God only. Note, It is good to make our answers to temptation as full and as brief as may be, so as not to leave room for objections. Our Saviour has recourse to the fundamental law in this case, which is indispensable, and universally obligatory. Note, Religious worship is due to God only, and must not be given to any creature; it is a flower of the crown which cannot be alienated, a branch of God's glory which he will not give to another, and which he would not give to his own Son, by obliging all men to honour the Son, even as they honour the Father, if he had not been God, equal to him, and one with him. Christ quotes this law concerning religious worship, and quotes it with application to himself; First, To show that in his estate of humiliation he was himself made under this law: though, as God, he was worshipped, yet, as Man, he did worship God, both publicly and privately. He obliges us to no more than what he was first pleased to oblige himself to. Thus it became him to fulfil all righteousness. Secondly, To show that the law of religious worship is of eternal obligation: though he abrogated and altered many institutions of worship, yet this fundamental law of nature--That God only is to be worshipped, he came to ratify, and confirm, and enforce upon us.

V. We have here the end and issue of this combat, v. 11. Though the children of God may be exercised with many and great temptations, yet God will not suffer them to be tempted above the strength which either they have, or he will put into them, 1 Cor. x. 13. It is but for a season that they are in heaviness, through manifold temptations.

Now the issue was glorious, and much to Christ's honour: for,

1. The devil was baffled, and quitted the field; Then the devil leaveth him, forced to do so by the power that went along with that word of command, Get thee hence, Satan. He made a shameful and inglorious retreat, and came off with disgrace; and the more daring his attempts had been, the more mortifying was the foil that was given him. Magnis tamen excidit ausis--The attempt, however, in which he failed, was daring. Then, when he had done his worst, had tempted him with all the kingdoms of the world, and the glory of them, and found that he was not influenced by that bait, that he could not prevail with that temptation with which he had overthrown so many thousands of the children of men, then he leaves him; then he gives him over as more than a man. Since this did not move him, he despairs of moving him, and begins to conclude, that he is the Son of God, and that it is in vain to tempt him any further. Note, If we resist the devil, he will flee from us; he will yield, if we keep our ground; as when Naomi saw that Ruth was steadfastly resolved, she left off speaking to her. When the devil left our Saviour, he owned himself fairly beaten; his head was broken by the attempt he made to bruise Christ's heel. He left him because he had nothing in him, nothing to take hold of; he saw it was to no purpose, and so gave over. Note, The devil, though he is an enemy to all saints, is a conquered enemy. The Captain of our salvation has defeated and disarmed him; we have nothing to do but to pursue the victory.

2. The holy angels came and attended upon our victorious Redeemer; Behold, angels came and ministered unto him. They came in a visible appearance, as the devil had done in the temptation. While the devil was making his assaults upon our Saviour, the angels stood at a distance, and their immediate attendance and administration were suspended, that it might appear that he vanquished Satan in his own strength, and that his victory might be the more illustrious; and that afterward, when Michael makes use of his angels in fighting with the dragon and his angels, it might appear, that it is not because he needs them, or could not do his work without them, but because he is pleased to honour them so far as to employ them. One angel might have served to bring him food, but here are many attending him, to testify their respect to him, and their readiness to receive his commands. Behold this! It is worth taking notice of; (1.) That as there is a world of wicked, malicious spirits that fight against Christ and his church, and all particular believers, so there is a world of holy, blessed spirits engaged and employed for them. In reference to our war with devils, we may take abundance of comfort from our communion with angels. (2.) That Christ's victories are the angels' triumphs. The angels came to congratulate Christ on his success, to rejoice with him, and to give him the glory due to his name; for that was sung with a loud voice in heaven, when the great dragon was cast out (Rev. xii. 9, 10), Now is come salvation and strength. (3.) That the angels ministered to the Lord Jesus, not only food, but whatever else he wanted after this great fatigue. See how the instances of Christ's condescension and humiliation were balanced with tokens of his glory. As when he was crucified in weakness, yet he lived by the power of God; so when in weakness he was tempted, was hungry and weary, yet by his divine power he commanded the ministration of angels. Thus the Son of man did eat angels' food, and, like Elias, is fed by an angel in the wilderness, 1 Kings xix. 4, 7. Note, Though God may suffer his people to be brought into wants and straits, yet he will take effectual care for their supply, and will rather send angels to feed them, than see them perish. Trust in the Lord, and verily thou shalt be fed, Ps. xxxvii. 3.

Christ was thus succoured after the temptation, [1.] For his encouragement to go on in his undertaking, that he might see the powers of heaven siding with him, when he saw the powers of hell set against him. [2.] For our encouragement to trust in him; for as he knew, by experience, what it was to suffer, being tempted, and how hard that was, so he knew what it was to be succoured, being tempted, and how comfortable that was; and therefore we may expect, not only that he will sympathize with his tempted people, but that he will come in with seasonable relief to them; as our great Melchizedec, who met Abraham when he returned from the battle, and as the angels here ministered to him.
Adam Clarke: Commentary on the Bible - 1831
4:1: Then was Jesus led up of the Spirit - This transaction appears to have taken place immediately after Christ's baptism; and this bringing up of Christ was through the influence of the Spirit of God; that Spirit which had rested upon him in his baptism.
To be tempted - The first act of the ministry of Jesus Christ was a combat with Satan. Does not this receive light from Gen 3:17. I will put enmity between the woman's seed and thy seed: it shall bruise thy head, and thou shalt bruise his heel.
Albert Barnes: Notes on the Bible - 1834
4:1: Then was Jesus led up of the Spirit - Led up by the Spirit. Luke says Luk 4:1 that Jesus was "full of the Holy Spirit;" and it was by his influence, therefore, that he went into the desert to be tempted. It was not done by presumption on the part of Jesus, nor was it for a mere display of his power in resisting temptation; but it was evidently that it might be seen that his holiness was such that he could not be seduced from allegiance to God. When the first Adam was created he was subjected to the temptation of the devil, and he fell and involved the race in ruin: it was not improper that the second Adam - the Redeemer of the race - should be subjected to temptation, in order that it might be seen that there was no power that could alienate him from God; that there was a kind and a degree of holiness which no art or power could estrange from allegiance. Mark Mar 1:12 says that this occurred "immediately" after his baptism; that is, in his case, as not unfrequently happens, the great temptation followed immediately the remarkable manifestation of the divine approbation and favor. In the clearest manifestations of the divine favor to us we may not be far from most powerful temptations, and then may be the time when it is necessary to be most carefully on our guard.
Into the wilderness - See the notes at Mat 3:1.
To be tempted - The word "tempt," in the original, means to try, to endeavor, to attempt to do a thing; then, to try the nature of a thing, as metals by fire; then, to test moral qualities by trying them, to see how they will endure; then, to endeavor to draw people away from virtue by suggesting motives to evil. This is the meaning here, and this is now the established sense of the word in the English language.
The devil - This word originally means an adversary, or an accuser; then, any one opposed to us; then, an enemy of any kind. It is given in the Scriptures, by way of eminence, to the leader of evil angels - a being characterized as full of subtlety, envy, art, and hatred of mankind. He is known, also, by the name Satan, Job 1:6-12; Mat 12:26; Beelzebub, Mat 12:24; the old Serpent, Rev 12:9; and the Prince of the power of the air, Eph 2:2. The name is once given to women Ti1 3:11; "Even so must their wives be grave, not slanderers;" in the original, devils.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: was: Mar 1:12, Mar 1:13-15; Luk 4:1-13; Rom 8:14
of the spirit: Kg1 18:12; Kg2 2:16; Eze 3:12, Eze 3:14, Eze 8:3, Eze 11:1, Eze 11:24, Eze 40:2, Eze 43:5; Act 8:39
to: Gen 3:15; Joh 14:30; Heb 2:18, Heb 4:15, Heb 4:16
Geneva 1599
4:1 Then was (1) Jesus led up of the Spirit into the wilderness to be tempted of the devil.
(1) Christ is tempted in all manner of ways, and still overcomes, that we also through his virtue may overcome.
John Gill
4:1 Then was Jesus led up of the Spirit,.... The Evangelist having finished his account of John the Baptist, the forerunner of Christ; of his ministry and baptism; and particularly of the baptism of Christ; when the Holy Ghost came down upon him in a visible and eminent manner; whereby he was anointed for his public work, according to Is 61:1 proceeds to give a narration of his temptations by Satan, which immediately followed his baptism; and of those conflicts he had with the enemy of mankind before he entered on his public ministry. The occasion, nature, and success of these temptations are here related. The occasion of them, or the opportunity given to the tempter, is spoken of in this and the following verse. In this may be observed the action of the Spirit in and upon Christ; he
was led of the Spirit: by "the Spirit" is meant the same spirit of God, which had descended and lighted on him in a bodily shape, with the gifts and graces of which he was anointed, in an extraordinary manner, for public service; of which he was "full", Lk 4:1 not but that he was endowed with the Holy Ghost before which he received without measure from his Father; but now this more eminently and manifestly appeared and by this Spirit was he led; both the Syriac and the Persic versions read, "by the holy Spirit". Being "led" by him, denotes an internal impulse of the Spirit in him, stirring him up, and putting him upon going into the wilderness: and this impulse being very strong and vehement, another Evangelist thus expresses it; "the Spirit driveth him, thrusts him forth into the wilderness", Mk 1:12 though not against his will; to which was added an external impulse, or outward rapture, somewhat like that action of the Spirit on Philip. Acts 8:39. When he is said to be led up, the meaning is, that he was led up from the low parts of the wilderness, where he was, to the higher and mountainous parts thereof, which were desolate and uninhabited. The place where he was led was "into the wilderness", i.e. of Judea, into the more remote parts of it; for he was before in this wilderness, where John was preaching and baptizing; but in that part of it which was inhabited. There was another part which was uninhabited, but by "wild beasts" and here Christ was led, and with these he was, Mk 1:13 all alone, retired from the company of men; could have no assistance from any, and wholly destitute of any supply: so that Satan had a fair opportunity of trying his whole strength upon him; having all advantages on his side he could wish for. The end of his being led there, was
to be tempted of the devil: by "the devil" is meant "Satan" the prince of devils, the enemy of mankind, the old serpent, who has his name here from accusing and calumniating; so the Syriac calls him the accuser, or publisher of accusations. He was the accuser of God to men, and is the accuser of men to God; his principal business is to tempt, and Christ was brought here to be tempted by him, that he might be tried before he entered on his public work; that he might be in all things like unto his brethren; that he might have a heart as man, as well as power, as God, to succour them that are tempted; and that Satan, whose works he came to destroy, might have a specimen of his power, and expect, in a short time, the ruin of his kingdom by him. The time when this was done was "then"; when Jesus had been baptized by John; when the Holy Ghost descended on him, and he was full of it; when he had such a testimony from his Father of his relation to him, affection for him, and delight in him; "then" was he led, "immediately", as Mark says, Mk 1:12. As soon as all this was done, directly upon this, he was had into the wilderness to be tempted by and to combat with Satan; and so it often is, that after sweet communion with God in his ordinances, after large discoveries of his love and interest in him follow sore temptations, trials, and exercises. There is a very great resemblance and conformity between Christ and his people in these things.
John Wesley
4:1 Then - After this glorious evidence of his Father's love, he was completely armed for the combat. Thus after the clearest light and the strongest consolation, let us expect the sharpest temptations. By the Spirit - Probably through a strong inward impulse. Mk 1:12; Lk 4:1.
Robert Jamieson, A. R. Fausset and David Brown
4:1 TEMPTATION OF CHRIST. ( = Mk 1:12-13; Lk 4:1-13). (Mt 4:1-11)
Then--an indefinite note of sequence. But Mark's word (Mk 1:12) fixes what we should have presumed was meant, that it was "immediately" after His baptism; and with this agrees the statement of Luke (Lk 4:1).
was Jesus led up--that is, from the low Jordan valley to some more elevated spot.
of the Spirit--that blessed Spirit immediately before spoken of as descending upon Him at His baptism, and abiding upon Him. Luke, connecting these two scenes, as if the one were but the sequel of the other, says, "Jesus, being full of the Holy Ghost, returned from Jordan, and was led," &c. Mark's expression has a startling sharpness about it--"Immediately the Spirit driveth Him" (Mk 1:12), "putteth," or "hurrieth Him forth," or "impelleth Him." (See the same word in Mk 1:43; Mk 5:40; Mt 9:25; Mt 13:52; Jn 10:4). The thought thus strongly expressed is the mighty constraining impulse of the Spirit under which He went; while Matthew's more gentle expression, "was led up," intimates how purely voluntary on His own part this action was.
into the wilderness--probably the wild Judean desert. The particular spot which tradition has fixed upon has hence got the name of Quarantana or Quarantaria, from the forty days--"an almost perpendicular wall of rock twelve or fifteen hundred feet above the plain" [ROBINSON, Palestine]. The supposition of those who incline to place the temptation amongst the mountains of Moab is, we think, very improbable.
to be tempted--The Greek word (peirazein) means simply to try or make proof of; and when ascribed to God in His dealings with men, it means, and can mean no more than this. Thus, Gen 22:1, "It came to pass that God did tempt Abraham," or put his faith to a severe proof. (See Deut 8:2). But for the most part in Scripture the word is used in a bad sense, and means to entice, solicit, or provoke to sin. Hence the name here given to the wicked one--"the tempter" (Mt 4:3). Accordingly "to be tempted" here is to be understood both ways. The Spirit conducted Him into the wilderness simply to have His faith tried; but as the agent in this trial was to be the wicked one, whose whole object would be to seduce Him from His allegiance to God, it was a temptation in the bad sense of the term. The unworthy inference which some would draw from this is energetically repelled by an apostle (Jas 1:13-17).
of the devil. The word signifies a slanderer--one who casts imputations upon another. Hence that other name given him (Rev_ 12:10), "The accuser of the brethren, who accuseth them before our God day and night." Mark (Mk 1:13) says, "He was forty days tempted of Satan," a word signifying an adversary, one who lies in wait for, or sets himself in opposition to another. These and other names of the same fallen spirit point to different features in his character or operations. What was the high design of this? First, as we judge, to give our Lord a taste of what lay before Him in the work He had undertaken; next, to make trial of the glorious equipment for it which He had just received; further, to give Him encouragement, by the victory now to be won, to go forward spoiling principalities and powers, until at length He should make a show of them openly, triumphing over them in His cross: that the tempter, too, might get a taste, at the very outset, of the new kind of material in man which he would find he had here to deal with; finally, that He might acquire experimental ability "to succor them that are tempted" (Heb 2:18). The temptation evidently embraced two stages: the one continuing throughout the forty days' fast; the other, at the conclusion of that period.
FIRST STAGE:
4:24:2: Եւ պահեալ զքառասուն տիւ եւ զքառասուն գիշեր՝ ապա քաղցեա՛ւ։
2 Եւ քառասուն օր ու քառասուն գիշեր ծոմ պահեց, ապա քաղց զգաց
2 Քառասուն ցորեկ ու քառասուն գիշեր ծոմ պահելէն ետքը անօթեցաւ։
եւ պահեալ զքառասուն տիւ եւ զքառասուն գիշեր` ապա քաղցեաւ:

4:2: Եւ պահեալ զքառասուն տիւ եւ զքառասուն գիշեր՝ ապա քաղցեա՛ւ։
2 Եւ քառասուն օր ու քառասուն գիշեր ծոմ պահեց, ապա քաղց զգաց
2 Քառասուն ցորեկ ու քառասուն գիշեր ծոմ պահելէն ետքը անօթեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:22: и, постившись сорок дней и сорок ночей, напоследок взалкал.
4:2  καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν.
4:2. καὶ (And) νηστεύσας (having-non-ate-of) ἡμέρας (to-days) τεσσεράκοντα (to-forty) καὶ (and) νύκτας (to-nights) τεσσεράκοντα (to-forty) ὕστερον (to-latter) ἐπείνασεν. (it-hungered-unto)
4:2. et cum ieiunasset quadraginta diebus et quadraginta noctibus postea esuriitAnd when he had fasted forty days and forty nights, afterwards he was hungry.
2. And when he had fasted forty days and forty nights, he afterward hungered.
4:2. And when he had fasted for forty days and forty nights, afterwards he was hungry.
4:2. And when he had fasted forty days and forty nights, he was afterward an hungred.
And when he had fasted forty days and forty nights, he was afterward an hungred:

2: и, постившись сорок дней и сорок ночей, напоследок взалкал.
4:2  καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν.
4:2. et cum ieiunasset quadraginta diebus et quadraginta noctibus postea esuriit
And when he had fasted forty days and forty nights, afterwards he was hungry.
4:2. And when he had fasted for forty days and forty nights, afterwards he was hungry.
4:2. And when he had fasted forty days and forty nights, he was afterward an hungred.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 (Лк IV:2). Буквально — и постившись дней сорок и сорок ночей. Это, по-видимому, не значит приблизительно сорок дней, так как для обозначения приближения в греч. употребляются особые наречия. Относительно поста Спасителя можно, по-видимому, поставить только единственный вопрос: возможно ли для человека пробыть такое продолжительное время вовсе без пищи, и может ли он остаться после этого жив? Известно, что, назад тому несколько лет, в Америке произвели ряд подобных опытов, и эти опыты, под наблюдением врачей, доказали, что человек, даже обычный, может выдержать полный сорокадневный пост. О том, каково было душевное состояние Спасителя в пустыне, судить, конечно, трудно. Но всего более естественным представляется нам объяснение, по которому это время проведено было в непрестанной молитве. Такое объяснение поставляет, прежде всего, в связь сорокадневное пребывание в пустыне с обстоятельствами самого крещения. «Иисус, крестившись, молился», сказано в Евангелии от Луки. Почему же не предположить, что и дальнейшее пребывание Его в пустыне было продолжением этой молитвы крещения? Он и после много раз уходил в уединенные места для молитвы. Нет надобности предполагать, что все время сорока дней и ночей Он провел совершенно без сна, как думают некоторые экзегеты. По человечеству это едва ли могло быть. Во всяком случае, в Евангелиях на это нет никакого намека. Но что Он не вкушал никакой пищи, — это видно из свидетельства Луки, который говорит, что Он «ничего не ел в эти дни». В Евангелиях Матфея и Луки указывается, что Он «напоследок» взалкал. Объясняют это так, что только в конце Своего долговременного поста Он почувствовал голод; но можно думать и так, что Он в течение всего поста чувствовал голод, который усиливался прогрессивно к концу поста и сделался напоследок самым сильнейшим и невыносимым. На это и указывают слова usteron epeinasen.
Adam Clarke: Commentary on the Bible - 1831
4:2: And when he had fasted forty days - It is remarkable that Moses, the great lawgiver of the Jews, previously to his receiving the law from God, fasted forty days in the mount; that Elijah, the chief of the prophets, fasted also forty days; and that Christ, the giver of the New Covenant, should act in the same way. Was not all this intended to show, that God's kingdom on earth was to be spiritual and Divine? - that it should not consist in meat and drink, but in righteousness, peace, and joy in the Holy Ghost? Rom 14:17. Relative to the forty days' fast of Moses, there is a beautiful saying in the Talmudists. "Is it possible that any man can fast forty days and forty nights? To which Rabbi Meir answered, When thou takest up thy abode in any particular city, thou must live according to its customs. Moses ascended to heaven, where they neither eat nor drink therefore he became assimilated to them. We are accustomed to eat and drink; and, when angels descend to us, they eat and drink also."
Moses, Elijah, and our blessed Lord could fast forty days and forty nights, because they were in communion with God, and living a heavenly life.
Albert Barnes: Notes on the Bible - 1834
4:2: Had fasted - Abstained from food.
Forty days and forty nights - It has been questioned by some whether Christ abstained wholly from food, or only from the food to which he was accustomed. Luke says Luk 4:2 that he ate nothing. This settles the question. Mark says Mar 1:13 that angels came and ministered unto him. At first view this would seem to imply that he did eat during that time. But Mark does not mention the time when the angels performed this office of kindness, and we are at liberty to suppose that he means to say that it was done at the close of the 40 days; and the rather as Matthew, after giving an account of the temptation, says the same thing Mat 4:2. There are other instances of persons fasting 40 days recorded in the Scriptures. Thus, Moses fasted 40 days, Exo 34:28. Elijah also fasted the same length of time, Kg1 19:8. In these cases they were no doubt miraculously supported.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: fasted: Exo 24:18, Exo 34:28; Deu 9:9, Deu 9:18, Deu 9:25, Deu 18:18; Kg1 19:8; Luk 4:2
he was: Mat 21:18; Mar 11:12; Joh 4:6; Heb 2:14-17
Geneva 1599
4:2 And when he had fasted (a) forty days and forty nights, he was afterward an hungred.
(a) A full forty days.
John Gill
4:2 And when he had fasted forty days..... As Moses did, when he was about to deliver the law to the Israelites, Ex 34:28 and as Elijah did, when he bore his testimony for the Lord of hosts, 3Kings 19:8 so did Christ, when he was about to publish the Gospel of his grace, and bear witness to the truth. "Forty nights" as well as days, are mentioned; partly to show that these were whole entire days, consisting of twenty four hours; and partly to distinguish this fast of Christ from the common fastings of the Jews, who used to eat in the night, though they fasted in the day: for according to their canons (z), they might eat and drink as soon as it was dark, and that till cock crowing; and others say, till break of day. Maimonides (a) says, they might eat and drink at night, in all fasts, except the ninth of Ab. What is very surprising in this fasting of our Lord, which was made and recorded, not for our imitation, is, that during the whole time he should not be attended with hunger; for it is added,
he was afterwards an hungered; that is, as Luke says, "when" the "forty" days "were ended", Lk 4:2 which seized upon him, and is related, both to express the reality of his human nature, which though miraculously supported for so long a time without food, and insensible of hunger, yet at length had appetite for food; and also that very advantageous opportunity Satan had to attack him in the manner he did, with his first temptation.
(z) T. Bab. Taanith, fol. 12. 1, 2. Misn. Taanith, c. 1. sect. 5. (a) Hilch. Taanith, c. 5. sect. 5.
John Wesley
4:2 Having fasted - Whereby doubtless he received more abundant spiritual strength from God. Forty days and forty nights - As did Moses, the giver of the law, and Elijah, the great restorer of it. He was afterward hungry - And so prepared for the first temptation.
Robert Jamieson, A. R. Fausset and David Brown
4:2 And when he had fasted forty days and forty nights--Luke says "When they were quite ended" (Lk 4:2).
he was afterward an hungered--evidently implying that the sensation of hunger was unfelt during all the forty days; coming on only at their close. So it was apparently with Moses (Ex 34:28) and Elijah (3Kings 19:8) for the same period. A supernatural power of endurance was of course imparted to the body, but this probably operated through a natural law--the absorption of the Redeemer's Spirit in the dread conflict with the tempter. (See on Acts 9:9). Had we only this Gospel, we should suppose the temptation did not begin till after this. But it is clear, from Mark's statement, that "He was in the wilderness forty days tempted of Satan" (Mk 1:13), and Luke's, "being forty days tempted of the devil" (Lk 4:2), that there was a forty days' temptation before the three specific temptations afterwards recorded. And this is what we have called the First Stage. What the precise nature and object of the forty days' temptation were is not recorded. But two things seem plain enough. First, the tempter had utterly failed of his object, else it had not been renewed; and the terms in which he opens his second attack imply as much. But further, the tempter's whole object during the forty days evidently was to get Him to distrust the heavenly testimony borne to Him at His baptism as THE SON OF GOD--to persuade Him to regard it as but a splendid illusion--and, generally, to dislodge from His breast the consciousness of His Sonship. With what plausibility the events of His previous history from the beginning would be urged upon Him in support of this temptation it is easy to imagine. And it makes much in support of this view of the forty days' temptation that the particulars of it are not recorded; for how the details of such a purely internal struggle could be recorded it is hard to see. If this be correct, how naturally does the SECOND STAGE of the temptation open! In Mark's brief notice of the temptation there is one expressive particular not given either by Matthew or by Luke--that "He was with the wild beasts" (Mk 1:12), no doubt to add terror to solitude, and aggravate the horrors of the whole scene.
4:34:3: Եւ մատուցեալ փորձիչն՝ ասէ ցնա. Եթէ Որդի ես Աստուծոյ՝ ասա՛ զի քարինքս այսոքիկ հա՛ց լինիցին[55]։ [55] Ոմանք. Հաց լիցին։
3 Եւ փորձիչը՝ սատանան, մօտենալով նրան՝ ասաց. «Եթէ Աստծու Որդին ես, ասա՛, որ այս քարերը հաց լինեն»
3 Փորձողը անոր մօտենալով՝ ըսաւ. «Եթէ դուն Աստուծոյ Որդին ես, ըսէ որ այս քարերը հաց ըլլան»։
Եւ մատուցեալ փորձիչն ասէ ցնա. Եթէ Որդի ես Աստուծոյ, ասա զի քարինքս այսոքիկ հաց լինիցին:

4:3: Եւ մատուցեալ փորձիչն՝ ասէ ցնա. Եթէ Որդի ես Աստուծոյ՝ ասա՛ զի քարինքս այսոքիկ հա՛ց լինիցին[55]։
[55] Ոմանք. Հաց լիցին։
3 Եւ փորձիչը՝ սատանան, մօտենալով նրան՝ ասաց. «Եթէ Աստծու Որդին ես, ասա՛, որ այս քարերը հաց լինեն»
3 Փորձողը անոր մօտենալով՝ ըսաւ. «Եթէ դուն Աստուծոյ Որդին ես, ըսէ որ այս քարերը հաց ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
4:33: И приступил к Нему искуситель и сказал: если Ты Сын Божий, скажи, чтобы камни сии сделались хлебами.
4:3  καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῶ, εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὖτοι ἄρτοι γένωνται.
4:3. Καὶ (And) προσελθὼν (having-had-came-toward,"ὁ (the-one) πειράζων (piercing-to,"εἶπεν (it-had-said) αὐτῷ (unto-it,"Εἰ (If) υἱὸς (a-son) εἶ (thou-be) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"εἰπὸν (Thou-should-have-said) ἵνα (so) οἱ (the-ones) λίθοι (stones) οὗτοι (the-ones-these) ἄρτοι (loaves) γένωνται . ( they-might-have-had-became )
4:3. et accedens temptator dixit ei si Filius Dei es dic ut lapides isti panes fiantAnd the tempter coming said to him: If thou be the Son of God, command that these stones be made bread.
3. And the tempter came and said unto him, If thou art the Son of God, command that these stones become bread.
4:3. And approaching, the tempter said to him, “If you are the Son of God, tell these stones to become bread.”
4:3. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread:

3: И приступил к Нему искуситель и сказал: если Ты Сын Божий, скажи, чтобы камни сии сделались хлебами.
4:3  καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῶ, εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὖτοι ἄρτοι γένωνται.
4:3. et accedens temptator dixit ei si Filius Dei es dic ut lapides isti panes fiant
And the tempter coming said to him: If thou be the Son of God, command that these stones be made bread.
4:3. And approaching, the tempter said to him, “If you are the Son of God, tell these stones to become bread.”
4:3. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
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
3 (Лк IV:3). Букв.: и, подойдя, искуситель сказал Ему. Относительно формы, какую принял при этом диавол, у экзегетов — полное разногласие. Одни думают, что это было реальное, внешнее, но чисто духовное явление, и диаволу незачем было принимать какого-либо внешнего образа, что возбудило бы только подозрение в Лице искушаемом, и потому искушение не имело бы большой силы; другие — что диавол, подойдя к Спасителю, принял какую-либо внешнюю форму (скорее всего, человека), оставаясь диаволом. Первое мнение опирается на наш собственный духовный и внутренний опыт, когда мы иногда подвергаемся сильнейшим искушениям, вовсе не замечая искусителя, и, однако, свои искушения относим именно к нему. Если обратить внимание на то, что ударение ставится в Евангелиях больше на искушениях, чем на личности искусителя, которая ясно совсем и не описывается, то можно допустить, что, искушая Христа, диавол не принимал внешнего образа. Этому, по-видимому, не препятствуют и выражения, по крайней мере, намекающие на некоторый реализм явления, как «приступил», «берет Его», «поставляет», «говорит» и проч., потому что все они могут быть объяснены антропоморфически, как объясняются подробные выражения и относительно Самого Божества. Если, однако, принять такое объяснение, то нужно будет допустить, что все искушение полностью происходило в пустыне, что поставление Христа на кровлю храма и затем возведение Его на высокую гору были явлениями только мнимыми. Возражая против этого последнего, экзегеты допускают, что диавол принимал действительный, реальный образ человека. — Если Ты Сын Божий, скажи, чтобы камни сии сделались хлебами. Справедливо замечают, что в условном «если» здесь не выражается диаволом сомнения в достоинстве Христа как Сына Божия. Если бы диавол сомневался в этом, то не мог бы предлагать Христу совершить такое чудо, как превращение камней в хлебы. Таким образом, слова диавола имели возбуждающий смысл. Ты (как Раб, олицетворение раба-человека) почти умираешь с голоду; но Ты не должен умереть, потому что и Тебе Самому, и мне хорошо известно, что Ты — Сын Божий. Ты недавно открыто признан Сыном Божьим во время крещения. Для Тебя, поэтому, нисколько не трудно позаботиться о Себе. Тебе нужно сказать только слово и эти камни, которые Ты видишь, тотчас сделаются хлебами.
Adam Clarke: Commentary on the Bible - 1831
4:3: And when the tempter - This onset of Satan was made (speaking after the manner of men) judiciously: he came when Jesus, after having fasted forty days and forty nights, was hungry: now, as hunger naturally diminishes the strength of the body, the mind gets enfeebled, and becomes easily irritated; and if much watching and prayer be not employed, the uneasiness which is occasioned by a lack of food may soon produce impatience, and in this state of mind the tempter has great advantages. The following advice of an Arabian philosopher to his son is worthy of attention. "My son, never go out of the house in the morning, till thou hast eaten something: by so doing, thy mind will be more firm; and, shouldest thou be insulted by any person, thou wilt find thyself more disposed to suffer patiently: for hunger dries up and disorders the brain." Bibliot. Orient. Suppl. p. 449. The state of our bodily health and worldly circumstances may afford our adversary many opportunities of doing us immense mischief. In such cases, the sin to which we are tempted may be justly termed, as in Heb 12:1, την ευπεριστατον αμαρτιαν, the well circumstanced sin, because all the circumstances of time, place, and state of body and mind, are favorable to it.
If thou be the Son of God - Or, a son of God, υιος του Θεου. υιος is here, and in Luk 4:3, written without the article; and therefore should not be translated The Son, as if it were ὁ υιος, which is a phrase that is applicable to Christ as the Messiah: but it is certain, whatever Satan might suspect, he did not fully know that the person he tempted was the true Messiah. Perhaps one grand object of his temptation was to find this out.
Command that these stones - The meaning of this temptation is: "Distrust the Divine providence and support, and make use of illicit means to supply thy necessities."
Albert Barnes: Notes on the Bible - 1834
4:3: The tempter - The devil, or Satan. See Mat 4:1.
If thou be the Son of God - If thou art God's own Son, then thou hast power to work a miracle, and here is a suitable opportunity to try thy power, and show that thou art sent from God.
Command that these stones ... - The stones that were lying around him in the wilderness. No temptation could have been more plausible, or more likely to succeed, than this. He had just been declared to be the Son of God Mat 3:17, and here was an opportunity to show that he was really so. The circumstances were such as to make it appear plausible and proper to work this miracle. "Here you are," was the language of Satan, "hungry, cast out, alone, needy, poor, and yet the Son of God! If you have this power, how easy could you satisfy your wants! How foolish is it, then, for the Son of God, having all power, to be starving in this manner, when by a word he could show his power and relieve his wants, and when in the thing itself there could be nothing wrong!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: the tempter: Job 1:9-12, Job 2:4-7; Luk 22:31, Luk 22:32; Th1 3:5; Rev 2:10, Rev 12:9-11
if: Mat 3:17; Luk 4:3, Luk 4:9
command: Gen 3:1-5, Gen 25:29-34; Exo 16:3; Num 11:4-6; Psa 78:17-20; Heb 12:16
John Gill
4:3 And when the tempter came to him..... By "the tempter", is meant the devil, see Th1 3:5 so called, because it is his principal work and business, in which he employs himself, to solicit men to sin; and tempt them either to deny, or call in question the being of God, arraign his perfections, murmur at his providences, and disbelieve his promises. When he is here said to come to Christ at the end of forty days and nights, we are not to suppose, that he now first began to tempt him; for the other Evangelists expressly say, that he was tempted of him forty days, Mk 1:13 but he now appeared openly, and in a visible shape: all the forty days and nights before, he had been tempting him secretly and inwardly; suggesting things suitable to, and taking the advantage of the solitary and desolate condition he was in. But finding these suggestions and temptations unsuccessful, and observing him to be an hungered, he puts on a visible form, and with an articulate, audible voice, he said,
if thou be the Son of God; either doubting of his divine sonship, calling it in question, and putting him upon doing so too; wherefore it is no wonder that the children of God should be assaulted with the like temptation: or else arguing from it, "if", or "seeing thou art the Son of God"; for he must know that he was, by the voice which came from heaven, and declared it: and certain it is, that the devils both knew, and were obliged to confess that Jesus was the Son of God, Lk 4:41 by which is meant, not a good, or righteous man, or one dear to God, and in an office; but a divine person, one possessed of almighty power; and therefore, as a proof and demonstration of it, be urges him to
command that these stones be made bread, pointing to some which lay hard by; "say" but the word, and it will be done. He did not doubt but he was able to do it, by a word speaking; but he would have had him to have done it at his motion, which would have been enough for his purpose; who wanted to have him obedient to him: and he might hope the rather to succeed in this temptation, because Christ was now an hungry; and because he had carried his point with our first parents, by tempting them to eat of the forbidden fruit.
John Wesley
4:3 Coming to him - In a visible form; probably in a human shape, as one that desired to inquire farther into the evidences of his being the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
4:3 And when the tempter came to him--Evidently we have here a new scene.
he said, if thou be the Son of God, command that these stones be made bread--rather, "loaves," answering to "stones" in the plural; whereas Luke, having said, "Command this stone," in the singular, adds, "that it be made bread," in the singular (Lk 4:3). The sensation of hunger, unfelt during all the forty days, seems now to have come on in all its keenness--no doubt to open a door to the tempter, of which he is not slow to avail himself; "Thou still clingest to that vainglorious confidence that Thou art the Son of God, carried away by those illusory scenes at the Jordan. Thou wast born in a stable; but Thou art the Son of God! hurried off to Egypt for fear of Herod's wrath; but Thou art the Son of God! a carpenter's roof supplied Thee with a home, and in the obscurity of a despicable town of Galilee Thou hast spent thirty years, yet still Thou art the Son of God! and a voice from heaven, it seems, proclaimed it in Thine ears at the Jordan! Be it so; but after that, surely Thy days of obscurity and trial should have an end. Why linger for weeks in this desert, wandering among the wild beasts and craggy rocks, unhonored, unattended, unpitied, ready to starve for want of the necessaries of life? Is this befitting "the Son of God?" At the bidding of "the Son of God" surely those stones shall all be turned into loaves, and in a moment present an abundant repast."
4:44:4: Նա պատասխանի ետ եւ ասէ. Գրեալ է՝ թէ ո՛չ հացիւ միայն կեցցէ մարդ, այլ ամենայն բանիւ որ ելանէ ՚ի բերանոյ Աստուծոյ։
4 Նա պատասխանեց եւ ասաց. «Գրուած է՝ միայն հացով չի ապրի մարդ, այլ՝ այն ամէն խօսքով, որ դուրս է գալիս Աստծու բերանից»:
4 Անիկա պատասխան տուաւ ու ըսաւ. «Գրուած է թէ ‘Ոչ միայն հացով կ’ապրի մարդ, հապա այն ամէն խօսքով՝ որ Աստուծոյ բերնէն կ’ելլէ’»։
Նա պատասխանի ետ եւ ասէ. Գրեալ է թէ` Ոչ հացիւ միայն կեցցէ մարդ, այլ ամենայն բանիւ որ ելանէ ի բերանոյ Աստուծոյ:

4:4: Նա պատասխանի ետ եւ ասէ. Գրեալ է՝ թէ ո՛չ հացիւ միայն կեցցէ մարդ, այլ ամենայն բանիւ որ ելանէ ՚ի բերանոյ Աստուծոյ։
4 Նա պատասխանեց եւ ասաց. «Գրուած է՝ միայն հացով չի ապրի մարդ, այլ՝ այն ամէն խօսքով, որ դուրս է գալիս Աստծու բերանից»:
4 Անիկա պատասխան տուաւ ու ըսաւ. «Գրուած է թէ ‘Ոչ միայն հացով կ’ապրի մարդ, հապա այն ամէն խօսքով՝ որ Աստուծոյ բերնէն կ’ելլէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
4:44: Он же сказал ему в ответ: написано: не хлебом одним будет жить человек, но всяким словом, исходящим из уст Божиих.
4:4  ὁ δὲ ἀποκριθεὶς εἶπεν, γέγραπται, οὐκ ἐπ᾽ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ᾽ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ.
4:4. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said,"Γέγραπται (It-had-come-to-be-scribed," Οὐκ ( Not ) ἐπ' ( upon ) ἄρτῳ ( unto-a-loaf ) μόνῳ ( unto-alone ) ζήσεται ( it-shall-life-unto ," ὁ ( the-one ) ἄνθρωπος , ( a-mankind ," ἀλλ' ( other ) ἐπὶ ( upon ) παντὶ ( unto-all ) ῥήματι ( unto-an-uttering-to ) ἐκπορευομένῳ ( unto-traversing-out-of ) διὰ ( through ) στόματος ( of-a-mouth ) θεοῦ . ( of-a-Deity )
4:4. qui respondens dixit scriptum est non in pane solo vivet homo sed in omni verbo quod procedit de ore DeiWho answered and said: It is written, Not in bread alone doth man live, but in every word that proceedeth from the mouth of God.
4. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
4:4. And in response he said, “It has been written: ‘Not by bread alone shall man live, but by every word that proceeds from the mouth of God.’ ”
4:4. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God:

4: Он же сказал ему в ответ: написано: не хлебом одним будет жить человек, но всяким словом, исходящим из уст Божиих.
4:4  ὁ δὲ ἀποκριθεὶς εἶπεν, γέγραπται, οὐκ ἐπ᾽ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ᾽ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ.
4:4. qui respondens dixit scriptum est non in pane solo vivet homo sed in omni verbo quod procedit de ore Dei
Who answered and said: It is written, Not in bread alone doth man live, but in every word that proceedeth from the mouth of God.
4:4. And in response he said, “It has been written: ‘Not by bread alone shall man live, but by every word that proceeds from the mouth of God.’ ”
4:4. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
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
4 (Лк IV:4). — Не хлебом одним будет жить человек, но всяким словом, исходящим из уст Божиих. Объясним сначала, насколько возможно, какой смысл могли иметь эти слова, первые, сказанные Спасителем после крещения. Тело поддерживается пищею. Но человек не состоит только из одного тела. Тело не может питать себя или питаться само по себе, — оно, так сказать, передает сведения о своих нуждах и потребностях духу, и только при его помощи получает нужное для своего продолжения и существования. Дух промышляет о теле и его потребностях, оно погибло бы без такого промышления. Искушая Христа, диавол обратился, следовательно, не к главному источнику человеческой жизни. Желая добиться своей цели, он обратился к рабу (телу) вместо его господина (духа), и искушал тело возобладать над своим господином, покорить его своей воле. Но такой порядок не был нормальным. Не дух находится в зависимости от тела, а тело от духа. Чтобы тело было живо, нужно, чтобы жив был дух. Но жизнь духа не зависит от телесного питания. Это только так кажется. Дух питается иною пищею. Так как образ и подобие Божие заключается не в теле, а в человеческом духе, то и пища, питающая дух, подается Богом — это есть слово Божие. Диавол представлял человека преимущественно как телесное существо, Спаситель представляет человека преимущественно как духовное существо. Господь как бы забыл о питании тела, питая свой дух. Диавол забыл о питании духа, выражая внешнее попечение о теле. Ошибка была раскрыта и искушение отражено. — Ответ Христа диаволу взят из Втор VIII:3. По переводу LXX это место читается буквально так: «чтобы возвестить тебе, что не на хлебе одном будет жить человек, но на всяком слове, исходящем через уста Бога, будет жить человек». Букв. с еврейского: «что не хлебом одним живет человек, что всем, исходящим из уст Иеговы, живет человек». Наш русский текст Второзакония, как видно, отступает и от греческого, и от еврейского, и ближе всего — к латинскому Вульгаты. Трудно сказать, по какому тексту приведена цитата в рассматриваемом стихе у Матфея. Но достоверно, что Матфей отступает здесь и от еврейского текста, и от перевода LXX, что видно уже и из того, что «живет человек», повторенное и в греческом, и в еврейском тексте, у евангелиста не повторяется. Но смысл подлинный и точный подлинника в Евангелии сохранен, причем вместо еврейского «живет» сказано «будет жить», как у LXX. Во Втор VIII:3 писатель его напоминает народу об его странствовании по пустыне и говорит, что там Бог «смирял тебя, томил тебя голодом и питал тебя манною,… дабы показать тебе, что не одним хлебом живет человек, но всяким (словом), исходящим из уст Господа». Каким образом человек живет словом Божьим, это показала жизнь евреев в пустыне. Несмотря на голод, Израиль остался там жив, потому что Господь повелел ему жить, и в нужных случаях, по слову Божию, ниспадала манна. Следовательно, и Спасителю не было надобности заботиться о хлебе. Бог даст Ему пищу, когда это будет нужно. Он не умрет, если и не превратит камни в хлебы. У Луки речь эта сокращена.
Adam Clarke: Commentary on the Bible - 1831
4:4: But by (or, upon, επι) every word - Ρημα, in Greek, answers to דבר dabar in Hebrew, which means not only a word spoken, but also thing, purpose, appointment, etc. Our Lord's meaning seems to be this: God purposes the welfare of his creatures - all his appointments are calculated to promote this end. Some of them may appear to man to have a contrary tendency; but even fasting itself, when used in consequence of a Divine injunction, becomes a mean of supporting that life which it seems naturally calculated to impair or destroy.
Albert Barnes: Notes on the Bible - 1834
4:4: But he answered and said ... - In reply to this artful temptation Christ answered by a quotation from the Old Testament. The passage is found in Deu 8:3. In that place the discourse is respecting manna. Moses says that the Lord humbled the people, and fed them with manna, an unusual kind of food, that they might learn that man did not live by bread only, but that there were other things to support life, and that everything which God had commanded was proper for this. The term "word," used in this place, means very often, in Hebrew, thing, and clearly in this place has that meaning. Neither Moses nor our Saviour had any reference to spiritual food, or to the doctrines necessary to support the faith of believers; but they simply meant that God could support life by other things than bread; that man was to live, not by that only, but by every other thing which proceeded out of his mouth; that is, which he chose to command people to eat. The substance of his answer, then, is: "It is not so imperiously necessary that I should have bread as to make a miracle proper to procure it. Life depends on the will of God. He can support it in other ways as well as by bread. He has created other things to be eaten, and man may live by everything that his Maker has commanded." And from this temptation we may learn:
1. That Satan often takes advantage of our circumstances and wants to tempt us. The poor, the hungry, and the naked he often tempts to repine and complain, and to be dishonest in order to supply their necessities.
2. Satan's temptations are often the strongest immediately after we have been remarkably favored. Jesus had just been called the Son of God, and Satan took this opportunity to try him. He often attempts to fill us with pride and vain self-conceit when we have been favored with any peace of mind, or any new view of God, and endeavors to urge us to do something which may bring us low and lead us to sin.
3. His temptations are plausible. They often seem to be only urging us to do what is good and proper. They seem even to urge us to promote the glory of God, and to honor him. We are not to think, therefore, that because a thing may seem to be good in itself, that therefore it is to be done. Some of the most powerful temptations of Satan occur when he seems to be urging us to do what shall be for the glory of God.
4. We are to meet the temptations of Satan, as the Saviour did, with the plain and positive declarations of Scripture. We are to inquire whether the thing is commanded, and whether, therefore, it is right to do it, and not trust to our own feelings, or even our wishes, in the matter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: It is: Mat 4:7, Mat 4:10; Luk 4:4, Luk 4:8, Luk 4:12; Rom 15:4; Eph 6:17
Man: Deu 8:3; Luk 4:4
but: Mat 14:16-21; Exo 16:8, Exo 16:15, Exo 16:35, Exo 23:15; Kg1 17:12-16; Kg2 4:42-44, Kg2 7:1, Kg2 7:2; Hag 2:16-19; Mal 3:9-11; Mar 6:38-44, Mar 8:4-9; Joh 6:5-15, Joh 6:31-59, Joh 6:63
but: That is, as Dr. Campbell renders, "by every thing which God is pleased to appoint;" for ρημα [Strong's G4487], which generally signifies a word, is, by a Hebraism, here taken for a thing, like davar in Hebrew.
John Gill
4:4 But he answered and said, it is written,.... The passage referred to, and cited, is in Deut 8:3 the manner of citing it is what was common and usual with the Jews; and is often to be met with in the Talmudic writings; who, when they produce any passage of scripture, say "as it is written". The meaning of this scripture is; not that as the body lives by bread, so the soul lives by the word of God, and doctrines of the Gospel; though this is a certain truth: or that man lives by obedience to the commands of God, as was promised to the Israelites in the wilderness, and in the land of Canaan; but that God, in satisfying man's hunger, and in supporting and preserving his life, is not tied to bread only, but can make use of other means, and order whatever he pleases to answer these ends; as, by raining manna from heaven, which is mentioned in the passage cited; and therefore there was no occasion to change the nature of things, to turn stones into bread; since that was not so absolutely necessary to the sustenance of life, as that it could not be maintained without it. Our Lord hereby expresses his strong faith and confidence in God, that he was able to support him, and would do it, though in a wilderness, and destitute of supply; whereby he overcame this temptation of Satan. Christ, in this, and some following citations, bears a testimony to, and establishes the authority of the sacred writings; and though he was full of the Holy Ghost, makes them the rule of his conduct; which ought to be observed against those, who, under a pretence of the Spirit, deny the scriptures to be the only rule of faith and practice and at the same time points out to us the safest and best method of opposing Satan's temptations; namely, by applying to, and making use of the word of God.
John Wesley
4:4 It is written - Thus Christ answered, and thus we may answer all the suggestions of the devil. By every word that proceedeth out of the mouth of God - That is, by whatever God commands to sustain him. Therefore it is not needful I should work a miracle to procure bread, without any intimation of my Father's will. Deut 8:3.
Robert Jamieson, A. R. Fausset and David Brown
4:4 But he answered and said, It is written-- (Deut 8:3).
Man shall not live by bread alone--more emphatically, as in the Greek, "Not by bread alone shall man live."
but by every word that proceedeth out of the mouth of God--Of all passages in Old Testament Scripture, none could have been pitched upon more apposite, perhaps not one so apposite, to our Lord's purpose. "The Lord . . . led thee (said Moses to Israel, at the close of their journeyings) these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep His commandments, or no. And He humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only," &c., "Now, if Israel spent, not forty days, but forty years in a waste, howling wilderness, where there were no means of human subsistence, not starving, but divinely provided for, on purpose to prove to every age that human support depends not upon bread, but upon God's unfailing word of promise and pledge of all needful providential care, am I, distrusting this word of God, and despairing of relief, to take the law into My own hand? True, the Son of God is able enough to turn stones into bread: but what the Son of God is able to do is not the present question, but what is man's duty under want of the necessaries of life. And as Israel's condition in the wilderness did not justify their unbelieving murmurings and frequent desperation, so neither would Mine warrant the exercise of the power of the Son of God in snatching despairingly at unwarranted relief. As man, therefore, I will await divine supply, nothing doubting that at the fitting time it will arrive." The second temptation in this Gospel is in Luke's the third. That Matthew's order is the right one will appear, we think, quite clearly in the sequel.
4:54:5: Յայնժամ առեալ ածէ զնա Սատանա՛յ ՚ի քաղաքն սուրբ, եւ կացուցանէ՛ զնա ՚ի վերայ աշտարակի տաճարին,
5 Ապա սատանան նրան տարաւ սուրբ քաղաքը եւ կանգնեցրեց նրան տաճարի աշտարակի վրայ ու ասաց նրան
5 Այն ատեն Սատանան առաւ տարաւ զանիկա սուրբ քաղաքը եւ կայնեցուց զանիկա տաճարին աշտարակին վրայ
Յայնժամ առեալ ածէ զնա Սատանայ ի քաղաքն սուրբ, եւ կացուցանէ զնա ի վերայ աշտարակի տաճարին:

4:5: Յայնժամ առեալ ածէ զնա Սատանա՛յ ՚ի քաղաքն սուրբ, եւ կացուցանէ՛ զնա ՚ի վերայ աշտարակի տաճարին,
5 Ապա սատանան նրան տարաւ սուրբ քաղաքը եւ կանգնեցրեց նրան տաճարի աշտարակի վրայ ու ասաց նրան
5 Այն ատեն Սատանան առաւ տարաւ զանիկա սուրբ քաղաքը եւ կայնեցուց զանիկա տաճարին աշտարակին վրայ
zohrab-1805▾ eastern-1994▾ western am▾
4:55: Потом берет Его диавол в святой город и поставляет Его на крыле храма,
4:5  τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ,
4:5. Τότε (To-the-one-which-also) παραλαμβάνει (it-taketh-beside) αὐτὸν (to-it,"ὁ (the-one) διάβολος (casted-through,"εἰς (into) τὴν (to-the-one) ἁγίαν (to-hallow-belonged) πόλιν, (to-a-city,"καὶ (and) ἔστησεν (it-stood) αὐτὸν (to-it) ἐπὶ (upon) τὸ (to-the-one) πτερύγιον (to-a-winglet) τοῦ (of-the-one) ἱεροῦ, (of-sacred,"
4:5. tunc adsumit eum diabolus in sanctam civitatem et statuit eum supra pinnaculum templiThen the devil took him up into the holy city, and set him upon the pinnacle of the temple,
5. Then the devil taketh him into the holy city; and he set him on the pinnacle of the temple,
4:5. Then the devil took him up, into the holy city, and set him on the pinnacle of the temple,
4:5. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple:

5: Потом берет Его диавол в святой город и поставляет Его на крыле храма,
4:5  τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ,
4:5. tunc adsumit eum diabolus in sanctam civitatem et statuit eum supra pinnaculum templi
Then the devil took him up into the holy city, and set him upon the pinnacle of the temple,
4:5. Then the devil took him up, into the holy city, and set him on the pinnacle of the temple,
4:5. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 (Лк IV:9). Потом берет Его диавол: букв, тогда берет Его (тот же) диавол. Неопределенное тогда не указывает, сколько времени прошло между первым и вторым искушением. Каким бы то ни было (совершенно неизвестным) способом Иисус Христос был взят в святой город. Все экзегеты единогласно толкуют это выражение в смысле: Иерусалим, хотя он и не назван здесь по имени. На это с одной стороны указывает член (thn), а с другой — употребление евреями этих слов для обозначения именно Иерусалима (см. XXVII:53; Откр XI:2; XXI:2, 10; XXII:19 и проч.). Есть основание подозревать, что у Филона храм не только называется святым, но и «святым святых», т. е. что Филон обозначает этим словом не только «святое святых» в храме но и весь храм. Что под святым городом разумеется здесь именно Иерусалим, это доказывается и дальнейшими словами 5-го стиха: и поставляет Его на крыле храма.
Adam Clarke: Commentary on the Bible - 1831
4:5: Pinnacle of the temple - It is very likely that this was what was called the στοα βασιλικη, the king's gallery; which, as Josephus says, "deserves to be mentioned among the most magnificent things under the sun: for upon a stupendous depth of a valley, scarcely to be fathomed by the eye of him that stands above, Herod erected a gallery of a vast height, from the top of which if any looked down, he would grow dizzy, his eyes not being able to reach so vast a depth." - Ant. l. xv. c. 14. See Dr. Lightfoot on this place.
Albert Barnes: Notes on the Bible - 1834
4:5: Then the devil taketh him up - This does not mean that he bore him through the air; or that he compelled him to go against his will, or that he performed a miracle in any way to place him there. There is no evidence that Satan had power to do any of these things, and the word translated taketh him Up does not imply any such thing. It means to conduct one; to lead one; to attend or accompany one; or to induce one to go. It is used in the following places in the same sense: Num 23:14; "And he (Balak) brought him (Balaam) into the field of Zophim," etc. That is, he led him, or induced him to go there. Mat 17:1; "and after six days Jesus taketh Peter, James," etc.; that is, led or conducted them - not by any means implying that he bore them by force. Mat 20:17; "Jesus, going to Jerusalem, took the twelve disciples apart," etc. See also Mat 26:37; Mat 27:27; Mar 5:40. From these passages, and many more, it appears that all that is meant here is, that Satan conducted Jesus, or accompanied him; but not that this was done against the will of Jesus.
The holy city - Jerusalem, called holy because the temple was there, and because it was the place of religious solemnities.
Setteth him on a pinnacle of the temple - It is not perfectly certain to what part of the temple the sacred writer here refers. It has been supposed by some that he means the roof. But Josephus says that the roof was covered by spikes of gold, to pRev_ent its being polluted by birds; and such a place would have been very inconvenient to stand upon. Others suppose that it was the top of the porch or entrance to the temple. But it is more than probable that the porch leading to the temple was not as high as the main building. It is more probable that he refers to that part of the sacred edifice which was called Solomon's Porch. The temple was built on the top of Mount Moriah. The temple itself, together with the courts and porches, occupied a large space of ground. See the notes at Mat 21:12. To secure a level spot sufficiently large, it was necessary to put up a high wall on the east. The temple was surrounded with porches or piazzas 50 feet broad and 75 feet high. The porch on the south side was, however, 67 feet broad and 150 high. From the top of this to the bottom of the valley below was more than 700 feet, and Josephus says that one could scarcely look down without dizziness. The word "pinnacle" does not quite express the force of the original. It is a word given usually to birds, and denotes wings, or anything in the form of wings, and was given to the roof of this porch because it resembled a bird dropping its wings. It was on this place, doubtless, that Christ was placed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: taketh: Luk 4:9; Joh 19:11
the holy: Mat 27:53; Neh 11:1; Isa 48:2, Isa 52:1; Dan 9:16; Rev 11:2
on: Ch2 3:4
Geneva 1599
4:5 Then the devil taketh him up into the holy city, and setteth him on a (b) pinnacle of the temple,
(b) The battlement which encompassed the flat roof of the Temple so that no man might fall down: as was appointed by the law; (Deut 22:8).
John Gill
4:5 Then the devil taketh him up,.... This was done, not in a visionary way, but really and truly: Satan, by divine permission, and with the consent of Christ, which shows his great humiliation and condescension, had power over his body, to move it from place to place; in some such like manner as the Spirit of the Lord caught away Philip, Acts 8:39 he took him up, raised him above ground, and carried him through the air, "into, the holy city": this was Jerusalem; for Luke expressly says,
he brought him to Jerusalem, Lk 4:9 called so, because of the presence, worship, and service of God, which had been in it, though then in a great measure gone; and according to the common notions of the Jews, who say (b) Jerusalem was more holy than any other cities in the land, and that because of the Shekinah. The inscription on one side of their shekels was , "Jerusalem, the holy city" (c). Satan frequents all sorts of places; men are no where free from his temptations; Christ himself was not in the holy city, no nor in the holy temple; hither also he had him,
and setteth him upon a pinnacle, or "wing of the temple". In this place (d) the Jews set James, the brother of Christ, and from it cast him down headlong: this was the "the summit", or "top" of it; and intends either the roof encompassed with battlements, to keep persons from falling off; or the top of the porch before the temple, which was 120 cubits high; or the top of the royal gallery, built by Herod, which was of such an height, that if a man looked down from it, he soon became dizzy (e). The view Satan had in setting him here appears in the next verse.
(b) Bemidbar Rabba, fol. 183. 4. & Maimon. Hilch. Beth. Habechirah, c. 7. sect. 14. & 6. 16. (c) Waserus de Antiq. Numm. Heb. l. 2. c. 5. (d) Euseb. Eccl. Hist. l. 2. c. 23. (e) Joseph. Antiq. Jud. l. 15. c. 14.
John Wesley
4:5 The holy city - So Jerusalem was commonly called, being the place God had peculiarly chosen for himself. On the battlement of the temple - Probably over the king's gallery, which was of such a prodigious height, that no one could look down from the top of it without making himself giddy.
Robert Jamieson, A. R. Fausset and David Brown
4:5 Then the devil taketh him up--rather, "conducteth Him."
into the holy city--so called (as in Is 48:2; Neh 11:1) from its being "the city of the Great King," the seat of the temple, the metropolis of all Jewish worship.
and setteth him on a pinnacle of the temple--rather, "the pinnacle"--a certain well-known projection. Whether this refers to the highest summit of the temple, which bristled with golden spikes [JOSEPHUS, Antiquities, 5.5,6]; or whether it refers to another peak, on Herod's royal portico, overhanging the ravine of Kedron, at the valley of Hinnom--an immense tower built on the very edge of this precipice, from the top of which dizzy height JOSEPHUS says one could not look to the bottom [Antiquities, 15.11,5]--is not certain; but the latter is probably meant.
4:64:6: եւ ասէ ցնա. Եթէ Որդի ես Աստուծոյ՝ ա՛րկ զքեզ աստի ՚ի վայր. զի գրեալ է՝ թէ հրեշտակա՛ց իւրոց պատուիրեա՛լ է վասն քո՝ եւ ՚ի վերայ ձեռաց բարձցեն զքեզ, զի մի՛ երբէք հարցես զքարի զո՛տն քո[56]։ [56] Ոմանք. Եթէ հրեշտակաց։
6 «Եթէ Աստծու Որդին ես, քեզ այստեղից ցա՛ծ գցիր, որովհետեւ գրուած է՝ իր հրեշտակներին պատուիրուած է քո մասին, եւ ձեռքերի վրայ պիտի վերցնեն քեզ, որպէսզի երբեք քո ոտքը քարին չխփես»
6 Ու ըսաւ անոր. «Եթէ դուն Աստուծոյ Որդին ես, քեզ ասկէ վար ձգէ, վասն զի գրուած է թէ Իր հրեշտակներուն պիտի ապսպրէ քեզի համար, որ ձեռքերնուն վրայ վերցնեն քեզ, որպէս զի չըլլայ թէ ոտքդ քարի զարնես»։
եւ ասէ ցնա. Եթէ Որդի ես Աստուծոյ, արկ զքեզ աստի ի վայր, զի գրեալ է թէ` Հրեշտակաց իւրոց պատուիրեալ է վասն քո, եւ ի վերայ ձեռաց բարձցեն զքեզ, զի մի՛ երբեք հարցես զքարի զոտն քո:

4:6: եւ ասէ ցնա. Եթէ Որդի ես Աստուծոյ՝ ա՛րկ զքեզ աստի ՚ի վայր. զի գրեալ է՝ թէ հրեշտակա՛ց իւրոց պատուիրեա՛լ է վասն քո՝ եւ ՚ի վերայ ձեռաց բարձցեն զքեզ, զի մի՛ երբէք հարցես զքարի զո՛տն քո[56]։
[56] Ոմանք. Եթէ հրեշտակաց։
6 «Եթէ Աստծու Որդին ես, քեզ այստեղից ցա՛ծ գցիր, որովհետեւ գրուած է՝ իր հրեշտակներին պատուիրուած է քո մասին, եւ ձեռքերի վրայ պիտի վերցնեն քեզ, որպէսզի երբեք քո ոտքը քարին չխփես»
6 Ու ըսաւ անոր. «Եթէ դուն Աստուծոյ Որդին ես, քեզ ասկէ վար ձգէ, վասն զի գրուած է թէ Իր հրեշտակներուն պիտի ապսպրէ քեզի համար, որ ձեռքերնուն վրայ վերցնեն քեզ, որպէս զի չըլլայ թէ ոտքդ քարի զարնես»։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: и говорит Ему: если Ты Сын Божий, бросься вниз, ибо написано: Ангелам Своим заповедает о Тебе, и на руках понесут Тебя, да не преткнешься о камень ногою Твоею.
4:6  καὶ λέγει αὐτῶ, εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.
4:6. καὶ (and) λέγει (it-fortheth) αὐτῷ (unto-it,"Εἰ (If) υἱὸς (a-son) εἶ (thou-be) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"βάλε (thou-should-have-had-casted) σεαυτὸν (to-thyself) κάτω: (down-unto-which) γέγραπται (it-had-come-to-be-scribed) γὰρ (therefore) ὅτι (which-a-one," Τοῖς ( Unto-the-ones ) ἀγγέλοις ( unto-messengers ) αὐτοῦ ( of-it ) ἐντελεῖται ( it-shall-finish-in ) περὶ ( about ) σοῦ ( of-THEE ) καὶ ( and ) ἐπὶ ( upon ) χειρῶν ( of-hands ) ἀροῦσίν ( they-shall-lift ) σε , ( to-thee ) μή ( lest ) ποτε ( whither-also ) προσκόψῃς ( thou-might-have-felled-toward ) πρὸς ( toward ) λίθον ( to-a-stone ) τὸν ( to-the-one ) πόδα ( to-a-foot ) σου . ( of-thee )
4:6. et dixit ei si Filius Dei es mitte te deorsum scriptum est enim quia angelis suis mandabit de te et in manibus tollent te ne forte offendas ad lapidem pedem tuumAnd said to him: If thou be the Son of God, cast thyself down, for it is written: That he hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone.
6. and saith unto him, If thou art the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: And on their hands they shall bear thee up, Lest haply thou dash thy foot against a stone.
4:6. and said to him: “If you are the Son of God, cast yourself down. For it has been written: ‘For he has given charge of you to his angels, and they shall take you into their hands, lest perhaps you may hurt your foot against a stone.’ ”
4:6. And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in [their] hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in [their] hands they shall bear thee up, lest at any time thou dash thy foot against a stone:

6: и говорит Ему: если Ты Сын Божий, бросься вниз, ибо написано: Ангелам Своим заповедает о Тебе, и на руках понесут Тебя, да не преткнешься о камень ногою Твоею.
4:6  καὶ λέγει αὐτῶ, εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.
4:6. et dixit ei si Filius Dei es mitte te deorsum scriptum est enim quia angelis suis mandabit de te et in manibus tollent te ne forte offendas ad lapidem pedem tuum
And said to him: If thou be the Son of God, cast thyself down, for it is written: That he hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone.
4:6. and said to him: “If you are the Son of God, cast yourself down. For it has been written: ‘For he has given charge of you to his angels, and they shall take you into their hands, lest perhaps you may hurt your foot against a stone.’ ”
4:6. And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in [their] hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
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
6 (Лк IV:9–11). Для правильного понимания этих слов мы должны их несколько перефразировать, подставив вместо выражения Сын Божий названия каких-либо других высоких лиц, напр.: если ты царь, пророк, священники проч., то бросься вниз. Если бы такое предложение было сделано обыкновенным лицам, поставленным на какой-нибудь вершине или крутизне, и если бы бросаться вниз не было никакой надобности, хотя и было бы безопасно, то они просто указали бы на недостаток логики в подобном предложении. Если кто-нибудь — царь, пророк, священник или какой-нибудь другой сановник, даже просто обладающий какими-нибудь особенными силами человек, то почему же он должен бросаться вниз? В искушении диавола этот недостаток логики сильно замаскирован и подкреплен ссылкою на слова Св. Писания, очевидно, сказанный в ответ на прежнее слово Спасителя: gegraptai (написано), которое повторяет здесь диавол. Сын Божий должен обладать и обладает чудесною силою и должен ее обнаруживать. Прежде, чем совершать другие чудеса, Сын Божий должен испробовать, поверить существование чудесной силы на Себе Самом. Для поверки, для пробы избрано действительно такое чудо, которое и по понятиям древних, и по нашим, показалось бы, можно сказать, чудом из чудес, сверхмерным и потому самым убедительным для всех, — чудом, которое равнялось бы совершенному уничтожению всех законов тяжести. Для Сына Божия это возможно и безопасно. — Ибо написано: Ангелам Своим (Бог) заповедает о Тебе, и на руках понесут Тебя, да не преткнешься о камень ногою Твоею. Русск. текст переведен с греческого буквально, за исключением слова «понесут», которое в греч. значит соб. «поднимут» (asousin). Текст взят из псалма XC, 11-12, который по переводу LXX читается буквально так: «потому что Ангелам Его (Своим) Он заповедует о Тебе сохранить (сберечь, оградить) Тебя на всех путях Твоих; они на руках поднимут Тебя, чтобы Ты не ударил о камень ногу Твою». Мф пропускает слова «сохранить Тебя во всех путях Твоих», а Лука — «путях Твоих». Если в греческом LXX вычеркнуть выпущенные евангелистом слова и не обращать внимания на соединительный союз и (kai) и на arouin вместо arousi, то между текстом LXX и Матфея нельзя заметить никакой разницы. Просматривая еврейский текст, находим, что он читается буквально так: «потому что Ангелам Своим заповедует для Тебя сохранить Тебя на всех путях Твоих; на руках они будут поднимать (от евр. наша) Тебя, чтобы не преткнул Ты о камень ногу Твою». Тексты эти настолько сходны, что трудно решить, какому тексту следовал евангелист. Но вероятнее — тексту LXX. В Пс ХС, 11, 12 ничего не говорится о поставлении на высокое место, падения оттуда и поддержке со стороны Ангелов. При чтении этих стихов сразу же видно, что диавол неправильно приложил текст к обстоятельствам, в которых находился Иисус Христос. Замечательно, что Он не считает здесь нужным раскрывать какой-либо логической ошибки или неверности мысли; но отражает искушение только текстом, по-видимому, не имеющим ближайшего отношения именно к второму искушению, а относящимся одинаково и ко всем остальным искушениям.
Adam Clarke: Commentary on the Bible - 1831
4:6: Cast thyself down - Our Lord had repelled the first temptation by an act of confidence in the power and goodness of God; and now Satan solicits him to make trial of it. Through the unparalleled subtlety of Satan, the very means we make use of to repel one temptation may he used by him as the groundwork of another. This method he often uses, in order to confound us in our confidence.
He shall give his angels charge, etc. - This is a mutilated quotation of Psa 91:11. The clause, to keep thee in all thy ways, Satan chose to leave out, as quite unsuitable to his design. That God has promised to protect and support his servants, admits of no dispute; but, as the path of duty is the way of safety, they are entitled to no good when they walk out of it.
In their hands they shall bear thee up - This quotation from Psa 91:11, is a metaphor taken from a nurse's management of her child: in teaching it to walk, she guides it along plain ground; but, when stones or other obstacles occur, she lifts up the child, and carries it over them, and then sets it down to walk again. Thus she keeps it in all its ways, watching over, and guarding every step it takes. To this St. Paul seems also to allude, Th1 2:7. We were gentle among you, even as a nurse cherisheth her children. Thus the most merciful God deals with the children of men, ever guarding them by his eye, and defending them by his power.
Albert Barnes: Notes on the Bible - 1834
4:6: And saith unto him, If thou be the Son of God, cast thyself down - The temptation here was, that he should at once avail himself of the protection of a promise of safety made to him, and thus demonstrate that he was the Messiah. If he was the true Messiah he had a certain assurance of protection, a promise that no harm could befall him; and thus, by so surprising a miracle, and such a clear proof of the divine interposition, he could at once establish his claim to the Messiahship. How much more easy would this be than to engage in a slow work of years to establish that claim; to encounter fatigue, and want, and poverty, and persecution, before that claim would be admitted! And where could be a more suitable place for thus at once demonstrating that he was the Son of God, than on this pinnacle of the temple, in the very midst of Jerusalem, and perhaps in the presence of thousands who would see the wonderful performance? The temptation, therefore, in this case was, that by thus establishing his claim he would avoid all the obloquy, persecution, and suffering which he must otherwise endure if he attempted to prove that he was the Son of God by a life of toil and privation.
It is written - That is, there is a passage of Scripture which promises special protection in such a case, and on which you may rely. The argument was not, perhaps, that this applied exclusively to the Messiah, but that, if applicable in any case, it would be in this; if any one could plead this promise, assuredly he could who claimed to be the Son of God.
He shall give his angels charge concerning thee ... - That is, they shall protect thee.
And in their hands they shall bear thee up - They shall sustain thee, or hold thee up, so that thou shalt not be endangered by the fall.
Lest at any time thou dash thy foot against a stone - This would be especially appropriate in such a case. The promise, as Satan applied it, was that he should not be injured by the stones lying at the bottom of the wall or in the valley below. The case, therefore, seemed to be one that was especially contemplated by the promise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: for: Mat 4:4; Co2 11:14
He shall: Psa 91:11, Psa 91:12; Luk 4:9-12; Heb 1:14
lest: Job 1:10, Job 5:23; Psa 34:7, Psa 34:20
John Gill
4:6 And saith unto him, if thou be the Son of God,.... He addresses him after the same manner as before; if, or seeing,
thou art the Son of God, show thyself to be so; give proof of thy sonship before all the priests which are in and about the temple, and before all the inhabitants of Jerusalem;
cast thyself down that is, from the pinnacle of the temple: for since thou art the Son of God, no hurt will come to thee; thou wilt be in the utmost safety; and this will at once be a full demonstration to all the people, that thou art the Son of God: for hither Satan brought him, hoping to have got an advantage of him publicly; otherwise, had his view only been to have got him to cast himself down from any place of eminence, and so to have destroyed himself, he might have set him upon any other precipice; but he chose to have it done in the sight of the people, and in the holy city, and holy place. Let it be observed, that Satan did not offer to cast him down himself; for this was not in his power, nor within his permission, which reached only to tempt; and besides, would not have answered his end; for that would have been his own sin, and not Christ's: accordingly, we may observe, that when he seeks the lives of men, he does not attempt to destroy them himself, but always puts them upon doing it. To proceed, Satan not only argues from his divine power, as the Son of God, that he would be safe in casting himself down; but observing the advantageous use Christ made of the scriptures, transforms himself into an angel of light, and cites scripture too, to encourage him to this action; assuring him of the protection of angels. The passage cited is Ps 91:11 which expresses God's tender care and concern for his people, in charging the angels with the guardianship and preservation of them, in all their ways, that they might be secured from sin and danger. It does not appear that Satan was wrong in the application of this passage to Christ; for since it respects all the righteous in general, why not Christ as man? the head, as well as the members? And certain it is, that angels had the charge of him, did watch over him, and were a guard about him; the angels of God ascended, and descended on him; they were employed in preserving him from Herod's malice in his infancy; they ministered to him here in the wilderness, and attended him in his agony in the garden: but what Satan failed in, and that wilfully, and wickedly, was, in omitting that part of it,
to keep thee in all thy ways; which he saw was contrary to his purpose, and would have spoiled his design at once; and also in urging this passage, which only regards godly persons, in the way of their duty, to countenance actions which are out of the way of a man's calling, or which he is not called unto; and which are contrary to religion, and a tempting God. Satan before tempted Christ to distrust the providence of God, and now he tempts him to presume upon it: in like manner he deals with men, when he argues from the doctrines of predestination and providence to the disuse of means, for their good, either for this life, or that which is to come; and if he tempted the Son of God to destroy himself, it is no wonder that the saints should be sometimes harassed with this temptation.
John Wesley
4:6 In their hands - That is, with great care. Ps 91:11-12.
Robert Jamieson, A. R. Fausset and David Brown
4:6 And saith unto him, If thou be the Son of God--As this temptation starts with the same point as the first--our Lord's determination not to be disputed out of His Sonship--it seems to us clear that the one came directly after the other; and as the remaining temptation shows that the hope of carrying that point was abandoned, and all was staked upon a desperate venture, we think that remaining temptation is thus shown to be the last; as will appear still more when we come to it.
cast thyself down--"from hence" (Lk 4:9).
for it is written-- (Ps 91:11-12). "But what is this I see?" exclaims stately BISHOP HALL. "Satan himself with a Bible under his arm and a text in his mouth!" Doubtless the tempter, having felt the power of God's Word in the former temptation, was eager to try the effect of it from his own mouth (2Cor 11:14).
He shall give his angels charge concerning thee: and in their hands--rather, "on their hands."
they shall bear thee up, lest at any time thou dash thy foot against a stone--The quotation is, precisely as it stands in the Hebrew and the Septuagint, save that after the first clause the words, "to keep thee in all thy ways," are here omitted. Not a few good expositors have thought that this omission was intentional, to conceal the fact that this would not have been one of "His ways," that is, of duty. But as our Lord's reply makes no allusion to this, but seizes on the great principle involved in the promise quoted, so when we look at the promise itself, it is plain that the sense of it is precisely the same whether the clause in question be inserted or not.
4:74:7: Ասէ ցնա դարձեալ Յիսուս. Գրեալ է՝ թէ ո՛չ փորձեսցես զՏէր Աստուած քո։
7 Յիսուս դարձեալ նրան ասաց. «Գրուած է՝ քո Տէր Աստծուն պիտի չփորձես»:
7 Յիսուս ըսաւ անոր. «Դարձեալ գրուած է թէ՝ Քու Տէր Աստուածդ չփորձես»։
Ասէ ցնա [9]դարձեալ Յիսուս. Գրեալ`` է թէ` Ոչ փորձեսցես զՏէր Աստուած քո:

4:7: Ասէ ցնա դարձեալ Յիսուս. Գրեալ է՝ թէ ո՛չ փորձեսցես զՏէր Աստուած քո։
7 Յիսուս դարձեալ նրան ասաց. «Գրուած է՝ քո Տէր Աստծուն պիտի չփորձես»:
7 Յիսուս ըսաւ անոր. «Դարձեալ գրուած է թէ՝ Քու Տէր Աստուածդ չփորձես»։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: Иисус сказал ему: написано также: не искушай Господа Бога твоего.
4:7  ἔφη αὐτῶ ὁ ἰησοῦς, πάλιν γέγραπται, οὐκ ἐκπειράσεις κύριον τὸν θεόν σου.
4:7. ἔφη (It-was-declaring) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Πάλιν (Unto-furthered) γέγραπται (it-had-come-to-be-scribed," Οὐκ ( Not ) ἐκπειράσεις ( thou-shall-out-pierce-to ) Κύριον ( to-Authority-belonged ) τὸν ( to-the-one ) θεόν ( to-a-Deity ) σου . ( of-thee )
4:7. ait illi Iesus rursum scriptum est non temptabis Dominum Deum tuumJesus said to him: It is written again: Thou shalt not tempt the Lord thy God.
7. Jesus said unto him, Again it is written, Thou shalt not tempt the Lord thy God.
4:7. Jesus said to him, “Again, it has been written: ‘You shall not tempt the Lord your God.’ ”
4:7. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God:

7: Иисус сказал ему: написано также: не искушай Господа Бога твоего.
4:7  ἔφη αὐτῶ ὁ ἰησοῦς, πάλιν γέγραπται, οὐκ ἐκπειράσεις κύριον τὸν θεόν σου.
4:7. ait illi Iesus rursum scriptum est non temptabis Dominum Deum tuum
Jesus said to him: It is written again: Thou shalt not tempt the Lord thy God.
4:7. Jesus said to him, “Again, it has been written: ‘You shall not tempt the Lord your God.’ ”
4:7. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 (Лк IV:12). Букв. сказал ему Иисус: опять написано: не испытывай Господа Бога твоего. Слово опять употреблено здесь не в значении но, а в значении еще, кроме того. Характер опровержения здесь разнится от того, какой был при первом искушении. В первом искушении мысль, которую диавол внушал Спасителю, была собственною мыслью диавола и потому естественно, если она была опровергнута словами священного писания. Употреблять тот же метод опровержения во втором искушении значило бы опровергать священное писание. Текст, выбранный диаволом, был сам по себе верен; верно было и его приложение к людям и к самому Спасителю, хотя и не при тех обстоятельствах, в каких Он находился. Неправильность заключалась в том, что этот текст выставлен был, как орудие искушения. Поэтому Христос, не опровергая слов диавола самих по себе, указывает только на характер его поступка или действия. Словами Священного Писания неправильно искушать Бога, давшего это писание и сообщившего ему Свой божественный авторитет. Поэтому в данном случае «прибавка» Иисусом Христом «выражения из писания есть квалификация и толкование его, но не опровержение» (Альфорд). Текст, приведенный Спасителем, заимствован из Втор VI:16 и содержит в себе напоминание евреям об искушениях (ропоте, возмущениях и проч.), которыми они искушали Бога в Массе, местности на Синайском полуострове. У Матфея и Луки (IV:12) текст приведен совершенно в одинаковых выражениях и сходнее с LXX, чем с еврейским, причем последняя прибавка в евр. тексте и у LXX «как искушал ты в искушении» в Евангелиях опущена. Последнее слово — «искушение» по-еврейски масса — значит искушение и было названием местности.
Adam Clarke: Commentary on the Bible - 1831
4:7: Thou shalt not tempt - To expose myself to any danger naturally destructive, with the vain presumption that God will protect and defend me from the ruinous consequences of my imprudent conduct, is to tempt God.
Albert Barnes: Notes on the Bible - 1834
4:7: Jesus said unto him, It is written again - Again the Saviour replied to Satan by a text of Scripture - a passage which expressly forbade an act like this.
Thou shall not tempt the Lord thy God - This is quoted literally from Deu 6:16. The meaning is, thou shalt not try him; or, thou shalt not, by throwing thyself into voluntary and uncommanded dangers, appeal to God for protection, or trifle with the promises made to those who are thrown into danger by his providence. It is true, indeed, that God aids those of his people who are placed by him in trial or danger; but it is not true that the promise was meant to extend to those who wantonly provoke him and trifle with the promised help. Thus, Satan, artfully using and perverting Scripture, was met and repelled by Scripture rightly applied.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: It: Mat 4:4, Mat 4:10, Mat 21:16, Mat 21:42, Mat 22:31, Mat 22:32; Isa 8:20
Thou: Exo 17:2, Exo 17:7; Num 14:22; Deu 6:16; Psa 78:18, Psa 78:41, Psa 78:56, Psa 95:9, Psa 106:14; Mal 3:15; Act 5:9; Co1 10:9; Heb 3:9
Geneva 1599
4:7 Jesus said unto him, It is written again, Thou shalt not (c) tempt the Lord thy God.
(c) Literally, "Thou shalt not go on still in tempting."
John Gill
4:7 Jesus saith unto him, it is written again,.... Christ takes no notice of the false and wrong citation of scripture made by the devil, nor of any misapplication of it; but mildly replies, by opposing another passage of scripture to him, Deut 6:16
ye shall not tempt the Lord your God, thereby tacitly showing, that he had produced scripture to a very wrong purpose, since that could never contradict itself; and also, that for a person to neglect the ordinary means of safety, and to expect, that as God can, so he will, preserve without the use of such means, is a tempting him. The Hebrew word "tempt", as Manasseh ben (f) Israel observes, is always taken in an ill part, and is to be understood of such who would try the power, goodness, or will of God. And which, as it is not fitting it should be done by any man, so not by himself; and perhaps he hereby intimates too, that he himself was God; and therefore as it was not right in him to tempt God the Father, by taking such a step as Satan solicited him to; nor would it be right in any other; so it was iniquitous in the devil to tempt him who was God over all, blessed for ever.
(f) Conciliat. in Deut. Quaest. 3. p. 223.
John Wesley
4:7 Thou shalt not tempt the Lord thy God - By requiring farther evidence of what he hath already made sufficiently plain. Deut 6:16.
Robert Jamieson, A. R. Fausset and David Brown
4:7 Jesus said unto him, It is written again-- (Deut 6:16), as if he should say, "True, it is so written, and on that promise I implicitly rely; but in using it there is another Scripture which must not be forgotten."
Thou shalt not tempt the Lord thy God--"Preservation in danger is divinely pledged: shall I then create danger, either to put the promised security skeptically to the proof, or wantonly to demand a display of it? That were 'to tempt the Lord my God,' which, being expressly forbidden, would forfeit the right to expect preservation."
4:84:8: Դարձեալ առնու ածէ՛ զնա Սատանայ ՚ի լեառն մի բա՛րձր յոյժ, եւ ցուցանէ նմա զամենայն թագաւորութիւնս աշխարհի, եւ զփառս նոցա[57], [57] Ոսկան. Դարձեալ առեալ ածէ զնա։ Ոմանք. Թագաւորութիւնս աշխարհիս։
8 Սատանան նորից նրան առաւ տարաւ մի շատ բարձր լերան վրայ եւ ցոյց տուեց նրան աշխարհի բոլոր թագաւորութիւններն ու դրանց փառքը եւ նրան ասաց
8 Սատանան նորէն առաւ հանեց զանիկա խիստ բարձր լերան մը վրայ եւ ցուցուց անոր աշխարհի բոլոր թագաւորութիւնները ու անոնց փառքը.
Դարձեալ առնու ածէ զնա Սատանայ ի լեառն մի բարձր յոյժ, եւ ցուցանէ նմա զամենայն թագաւորութիւնս աշխարհի եւ զփառս նոցա:

4:8: Դարձեալ առնու ածէ՛ զնա Սատանայ ՚ի լեառն մի բա՛րձր յոյժ, եւ ցուցանէ նմա զամենայն թագաւորութիւնս աշխարհի, եւ զփառս նոցա[57],
[57] Ոսկան. Դարձեալ առեալ ածէ զնա։ Ոմանք. Թագաւորութիւնս աշխարհիս։
8 Սատանան նորից նրան առաւ տարաւ մի շատ բարձր լերան վրայ եւ ցոյց տուեց նրան աշխարհի բոլոր թագաւորութիւններն ու դրանց փառքը եւ նրան ասաց
8 Սատանան նորէն առաւ հանեց զանիկա խիստ բարձր լերան մը վրայ եւ ցուցուց անոր աշխարհի բոլոր թագաւորութիւնները ու անոնց փառքը.
zohrab-1805▾ eastern-1994▾ western am▾
4:88: Опять берет Его диавол на весьма высокую гору и показывает Ему все царства мира и славу их,
4:8  πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῶ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν,
4:8. Πάλιν (Unto-furthered) παραλαμβάνει (it-taketh-beside) αὐτὸν (to-it,"ὁ (the-one) διάβολος (casted-through,"εἰς (into) ὄρος (to-a-jut) ὑψηλὸν (to-overed-of) λίαν, (to-exceedingly,"καὶ (and) δείκνυσιν (it-showeth) αὐτῷ (unto-it) πάσας ( to-all ) τὰς (to-the-ones) βασιλείας (to-rulings-of) τοῦ (of-the-one) κόσμου (of-a-configuration) καὶ (and) τὴν (to-the-one) δόξαν (to-a-recognition) αὐτῶν, (of-them,"
4:8. iterum adsumit eum diabolus in montem excelsum valde et ostendit ei omnia regna mundi et gloriam eorumAgain the devil took him up into a very high mountain, and shewed him all the kingdoms of the world, and the glory of them,
8. Again, the devil taketh him unto an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
4:8. Again, the devil took him up, onto a very high mountain, and showed him all the kingdoms of the world and their glory,
4:8. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them:

8: Опять берет Его диавол на весьма высокую гору и показывает Ему все царства мира и славу их,
4:8  πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῶ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν,
4:8. iterum adsumit eum diabolus in montem excelsum valde et ostendit ei omnia regna mundi et gloriam eorum
Again the devil took him up into a very high mountain, and shewed him all the kingdoms of the world, and the glory of them,
4:8. Again, the devil took him up, onto a very high mountain, and showed him all the kingdoms of the world and their glory,
4:8. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
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
8 (Лк IV:5) Глагол «берет» (paralambanei) одинаков с тем, который употреблен в начале 5 стиха. Отсюда можно вывести, что действие диавола пред третьим искушением было такое же, как и пред вторым. На это же указывает и опять. Впечатление от рассказа получается такое, что диавол взял Иисуса Христа не из храма, где он с Ним находился, а опять из той же пустыни. И опять трудно сказать, что именно здесь происходило в действительности. Мы можем, конечно, и представить, и видеть очень высокую гору, и даже восходить на нее. Но мы не знаем ни одной горы на земле, с которой были бы видны все царства земные. Затруднения, с которыми мы встречаемся при толковании рассматриваемого места, совершенно таковы же, как и при толковании начального предложения пятого стиха, если только не больше. В первом случае нам указывается, по крайней мере, на определенное место, где диавол «поставил» Иисуса Христа — «святой град» и «крыло храма». Во втором случае не только в словах Матфея, но и Луки, нет даже и такой определенности, которая в сущности граничит, впрочем, с полной неопределенностью. «Гора» (oroV, слово это употреблено без члена) может быть, не была известна даже самому евангелисту. Она называется только uyhlon lian — чрезвычайно высокою. Все попытки экзегетов пробиться через непроницаемую стену употребленных здесь выражений следует, по-видимому, признать неудачными. Одни говорят, что так как царства мира показаны были диаволом «во мгновение времени» (en stigmh cronou — Лк IV:5), то для этого не было никакой надобности восходить на гору, и что здесь следует разуметь только видение, нечто вроде миража. Далее, поставляют в связь третье искушение с Откр XXI:10, где говорится: «и вознес меня (один из семи Ангелов) в духе на великую и высокую гору и показал мне великий город, святый Иерусалим». Так как в Апокалипсисе сказано «в духе» (en pneumati), то отсюда, в виду очень заметного сходства апокалипсических и евангельских выражений, можно заключить, что поставление на горе было только чисто духовным и, следовательно, недействительным. Некоторые говорят, что Палестина находилась под владычеством Бога, а не диавола, и потому диавол не показывал ее Христу с высокой горы, а показал только языческие страны, бывшие в его власти. Некоторые утверждали даже, что диавол просто взял и развернул пред Иисусом Христом «географическую карту», на которой были начерчены все земные царства. Но тут опять имеет силу прежнее возражение, — что для этого едва ли нужно было восходить или возноситься на весьма высокую гору. «Третье искушение», пишет один из новейших экзегетов, «опять (palin, ст. 8), как и второе, вводится указанием на силу сатаны воздействовать на чувственную жизнь Иисуса Христа. На этот раз Он чувствует и видит Себя поставленным на очень высокую гору и получает то впечатление, что осматривает оттуда все в совокупности царства Мира и славу их. Как мало Матфей думает о том, что на земле существовала такая гора, с которой человек своими телесными глазами мог наслаждаться таким видением и таким видом, доказывают слова deicnusin autw (показывает Ему). Здесь сообщается, однако, нечто большее сравнительно с тем, что диавол обратил внимание Иисуса Христа на предметы, которые Он и без того увидел бы или мог видеть. В выражении скорее обозначается видение того, что Иисус видел, равно как и действие сатаны, подобно поставлению на храмовой стене через esthsen auton ст. 5. Диавол очаровывает глаз Иисуса картиной, которая навязывает Ему впечатление, выраженное через pasaV basileiaV ktl. Он видит не только управляемую отчасти сыновьями Ирода, отчасти непосредственно римлянами страну Израиля, которую выпускать здесь нет никакого повода, но и все владельческие области, которые и в ином смысле были частью этой мировой картины; и Христос видит не только эти далекие виды, но и все, что служит к их украшению или красоте, картины природы, как и произведения искусства, которые возрастил Бог и велели устроить цари» (Цан). Таковы современные попытки прояснить это явление. К сказанному, вероятно, для сообщения большей реальности картин, прибавляется иногда, что Иисус Христос увидел «Iluren, Statte, Palaste, Schatze u. s. w» (поля, местности, дворцы, богатства и т. д.). Новейшим толкованиям такого рода мы с полным правом могли бы предпочесть толкования древние. «Слава мира», пишет Иероним, «которая с миром прейдет, показывается на горе и во мгновение времени; Господь же сошел на низменности и поля, чтобы преодолеть диавола смирением. Далее, диавол спешит Его возвести на гору, чтобы и другие упали оттуда, откуда он сам упал, по апостолу: чтобы не возгордился и не подпал осуждению с диаволом» (in loc.). Это толкование, хотя, конечно, и не объясняет всего и не проникает (да и не ставит целью проникнуть) в тайны, отличается, по крайней мере, простотой, свойственной и самому евангельскому рассказу. Принимая такую простоту за образец, мы должны толковать рассматриваемое место приблизительно так: диавол берет Христа, показывает Ему на известной горе все царства Мира, неизвестно как. Сущность искушения заключается не в том, чтобы поставить Иисуса Христа на высокую гору и прельстить Его красотой земных царств, а в том, чтобы, воздействуя на Его человеческую природу, заставить Его поклониться искусителю и тем нанести оскорбление Богу. Это — главная цель, которой диавол хотел достигнуть средствами, нам совершенно неизвестными и непонятными, но, однако, такими, которые находят в себе постоянный отклик в человеческой душе и жизни. Диавол и многих других людей ставит иногда на весьма высокую гору, и эти люди усердно кланяются и служат ему, сильно маскируя свое служение диаволу служением Богу. Но Христос принял зрак раба. Он поставил Себе целью не господство, а служение людям. В третьем искушении, поэтому, диавол как бы примыкает к тем людям, которым намеревается послужить Христос. Люди возведут Христа на высокую гору вследствие служения Его им. По психологическому закону в добровольном служении подразумевается власть, в добровольном рабстве и уничижении — свобода и величие. Люди возвысят Христа; но диавол сделает это легче и скорее, если Христос будет служить ему. Люди возвысят Христа вознесением Его на крест, диавол возвысит Его, передав Ему, со всею славою и красотой, земные царства, которые принадлежат ему, не причиняя Христу страданий. Но Христос пришел спасти людей, а не диавола. Средства спасения людей не могли быть применены к диаволу. Люди представляют из себя хотя и очень малые, но положительные величины; диавол есть величина отрицательная.
Adam Clarke: Commentary on the Bible - 1831
4:8: An exceeding high mountain, and showeth him - If the words, all the kingdoms of the world, be taken in a literal sense, then this must have been a visionary representation, as the highest mountain on the face of the globe could not suffice to make evident even one hemisphere of the earth, and the other must of necessity be in darkness.
But if we take the world to mean only the land of Judea, and some of the surrounding nations, as it appears sometimes to signify, (see on Luk 2:1 (note)), then the mountain described by the Abbe Mariti (Travels through Cyprus, etc). could have afforded the prospect in question. Speaking of it, he says, "Here we enjoyed the most beautiful prospect imaginable. This part of the mountain overlooks the mountains of Arabia, the country of Gilead, the country of the Amorites, the plains of Moab, the plains of Jericho, the river Jordan, and the whole extent of the Dead Sea. It was here that the devil said to the Son of God, All these kingdoms will I give thee, if thou wilt fall down and worship me." Probably St. Matthew, in the Hebrew original, wrote הארץ haarets, which signifies the world, the earth, and often the land of Judea only. What renders this more probable is, that at this time Judea was divided into several kingdoms, or governments under the three sons of Herod the Great, viz. Archelaus, Antipas, and Philip; which are not only called ethnarchs and tetrarchs in the Gospels, but also βασιλεις, kings, and are said βασιλευειν, to reign, as Rosenmuller has properly remarked. See Mat 2:22; Mat 14:9.
Albert Barnes: Notes on the Bible - 1834
4:8: An exceeding high mountain - It is not known what mountain this was. It was probably some elevated place in the vicinity of Jerusalem, from the top of which could be seen no small part of the land of Palestine. The Abbe Mariti speaks of a mountain on which he was, which answers to the description here. "This part of the mountain," says he, "overlooks the mountains of Arabia, the country of Gilead, the country of the Amorites, the plains of Moab, the plains of Jericho, the River Jordan, and the whole extent of the Dead Sea." So Moses, before he died, went up into Mount Nebo, and from it God showed him "all the land of Gilead unto Dan, and all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah, unto the utmost sea, and the south, and the plain of the valley of Jericho, and the city of palm-trees, unto Zoar," Deu 34:1-3. This shows that there were mountains from which no small part of the land of Canaan could be seen; and we need not suppose that there was any miracle when they were shown to the Saviour.
All the kingdoms of the world - It is not probable that anything more is intended here than the kingdoms of Palestine, or of the land of Canaan, and those in the immediate vicinity. Judea was divided into three parts, and those parts were called kingdoms; and the sons of Herod, who presided over them, were called kings. The term "world" is often used in this limited sense to denote a part or a large part of the world, particularly the land of Canaan. See Rom 4:13, where it means the land of Judah; also Luk 2:1, and the note on the place.
The glory of them - The riches, splendor, towns, cities, mountains, etc., of this beautiful land,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: the devil: Mat 4:5; Luk 4:5-7
and showeth: Mat 16:26; Est 1:4, Est 5:11; Psa 49:16, Psa 49:17; Dan 4:30; Heb 11:24-26; Pe1 1:24; Jo1 2:15, Jo1 2:16; Rev 11:15
John Gill
4:8 Again, the devil taketh him up into an exceeding high mountain,.... That is, he took him off from the pinnacle of the temple, and carried him through the air, to one of the mountains which were round about Jerusalem; or to some very high mountain at a greater distance; but what mountain is not certain; nor can it be known; nor is it of any moment; it has been said (g) to be Mount Lebanon: here he
sheweth him all the kingdoms of the world, and glory of them. By "all the kingdoms of the world" are meant, not only the Roman empire, as Dr. Lightfoot thinks, though that was, to he sure, the greatest in the world at that time; but all the kingdoms in the whole world, which subsisted in any form, whether within, or independent of the Roman empire; or whether greater or lesser: and by "the glory of them", is meant, the riches, pomp, power, and grandeur of them. Now the view which Satan gave Christ of all this, was not by a representation of them in a picture, or in a map, or in any geographical tables, as (h) some have thought; since to do this there was no need to take him up into a mountain, and that an exceeding high one; for this might have been done in a valley, as well as in a mountain: and yet it could not be a true and real sight of these things he gave him; for there is no mountain in the world, from whence can be beheld anyone kingdom, much less all the kingdoms of the world; and still less the riches, glory, pomp, and power of them: but this was a fictitious, delusive representation, which Satan was permitted to make; to cover which, and that it might be thought to be real, he took Christ into an high mountain; where he proposed an object externally to his sight, and internally to his imagination, which represented, in appearance, the whole world, and all its glory. Xiphilinus (i) reports of Severus, that he dreamed, he was had by a certain person, to a place where he could look all around him, and from thence he beheld , "all the earth, and also all the sea"; which was all in imagination. Satan thought to have imposed on Christ this way, but failed in his attempt. Luke says, this was done
in a moment of time, in the twinkling of an eye; as these two phrases are joined together, 1Cor 15:52 or "in a point of time". The word used by Lk 4:5 sometimes signifies a mathematical point, which Zeno says (k) is the end of the line, and the least mark; to which the allusion may be here, and designs the smallest part of time that can be conceived of. Antoninus the emperor uses the word, as here, for a point of time; and says (l), that the time of human life, and the whole present time, is but a point. Would you know what a moment, or point of time is, according to the calculation of the Jewish doctors, take the account as follows; though in it they differ: a moment, say they (m), is the fifty six thousandth, elsewhere (n), the fifty eight thousandth, and in another place (o), the fifty three thousandth and eight hundredth and forty eighth, or, according to another account (p), eighty eighth part of an hour. If this could be thought to be a true and exact account of a moment, or point of time, it was a very short space of time indeed, in which the devil showed to Christ the kingdoms of this world, and their glory; but this is not more surprising than his vanity, pride, and impudence, in the following verse.
(g) Vid. Fabricii Bibliograph. Antiq. c. 5. p. 137. (h) Vid. Fabricium, ibid. & Grotium in loc. (i) Apud Fabricium, ib. (k) Vid. Laertium in Vit. Zenou. (l) De seipso, l. 2. c. 17. & l. 6. c. 36. (m) T. Hieros. Beracot, fol. 2. 4. (n) T. Bab Beracot. fol. 7. 1. (o) Avoda Zara, fol. 4. 1. (p) T. Bab. Beracot, fol. 7. 1.
John Wesley
4:8 Showeth him all the kingdoms of the world - In a kind of visionary representation.
Robert Jamieson, A. R. Fausset and David Brown
4:8 Again, the devil taketh him up--"conducteth him," as before.
into--or "unto"
an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them--Luke (Lk 4:5) adds the important clause, "in a moment of time"; a clause which seems to furnish a key to the true meaning. That a scene was presented to our Lord's natural eye seems plainly expressed. But to limit this to the most extensive scene which the natural eye could take in, is to give a sense to the expression, "all the kingdoms of the world," quite violent. It remains, then, to gather from the expression, "in a moment of time"-- which manifestly is intended to intimate some supernatural operation--that it was permitted to the tempter to extend preternaturally for a moment our Lord's range of vision, and throw a "glory" or glitter over the scene of vision: a thing not inconsistent with the analogy of other scriptural statements regarding the permitted operations of the wicked one. In this case, the "exceeding height" of the "mountain" from which this sight was beheld would favor the effect to be produced.
4:94:9: եւ ասէ՛ ցնա. Զայս ամենայն քե՛զ տաց՝ եթէ անկեալ երկիրպագանիցես ինձ[58]։ [58] Օրինակ մի. Եւ ասէ. Զայդ ամենայն քեզ տաց։
9 «Այս բոլորը քեզ կը տամ, եթէ գետին ընկնելով ինձ պաշտես»:
9 Ու ըսաւ անոր. «Ասոնք ամէնը քեզի պիտի տամ, եթէ իյնաս՝ ինծի երկրպագութիւն ընես»։
եւ ասէ ցնա. Զայս ամենայն քեզ տաց, եթէ անկեալ երկիր պագանիցես ինձ:

4:9: եւ ասէ՛ ցնա. Զայս ամենայն քե՛զ տաց՝ եթէ անկեալ երկիրպագանիցես ինձ[58]։
[58] Օրինակ մի. Եւ ասէ. Զայդ ամենայն քեզ տաց։
9 «Այս բոլորը քեզ կը տամ, եթէ գետին ընկնելով ինձ պաշտես»:
9 Ու ըսաւ անոր. «Ասոնք ամէնը քեզի պիտի տամ, եթէ իյնաս՝ ինծի երկրպագութիւն ընես»։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: и говорит Ему: всё это дам Тебе, если, пав, поклонишься мне.
4:9  καὶ εἶπεν αὐτῶ, ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι.
4:9. καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ταῦτά (To-the-ones-these) σοι (unto-thee) πάντα ( to-all ) δώσω (I-shall-give) ἐὰν (if-ever) πεσὼν (having-had-fallen) προσκυνήσῃς (thou-might-have-kissed-toward-unto) μοι. (unto-me)
4:9. et dixit illi haec tibi omnia dabo si cadens adoraveris meAnd said to him: All these will I give thee, if falling down thou wilt adore me.
9. and he said unto him, All these things will I give thee, if thou wilt fall down and worship me.
4:9. and said to him, “All these things I will give to you, if you will fall down and adore me.”
4:9. And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
And saith unto him, All these things will I give thee, if thou wilt fall down and worship me:

9: и говорит Ему: всё это дам Тебе, если, пав, поклонишься мне.
4:9  καὶ εἶπεν αὐτῶ, ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι.
4:9. et dixit illi haec tibi omnia dabo si cadens adoraveris me
And said to him: All these will I give thee, if falling down thou wilt adore me.
4:9. and said to him, “All these things I will give to you, if you will fall down and adore me.”
4:9. And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
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
9 (Лк IV:5–7). В лучших кодексах — «сказал» или «говорил» (eipen). Чтобы понять смысл этого искушения, нужно, по-видимому, рассуждать не столько о том, что принадлежало диаволу, а о том, что принадлежало Христу. Разъясняя связь крещения с искушением, мы говорили, что крещение было со стороны Христа актом подчинения Иоанну и принятия зрака раба. Искушение было, так сказать, продолжением крещения, было переходом от внешнего погружения в воды Иордана к внутреннему крещению, которое заключалось в молитве и посте. На последней ступени этого внутреннего крещения, рабское состояние и рабский вид Христа дошли до крайней степени. Он не имел даже хлеба, которым мог утолить Свой чрезвычайный голод. Первое искушение имело вид попечения со стороны диавола о теле Христа, и кто был голоден, тот знает, как привлекателен бывает для голодного даже камень, превращенный в хлеб. Но такое искушение оказалось слишком малым количественно и было отвергнуто. В последующих искушениях привлекательное постепенно усиливается. Привлекательное для голодного тела заменяется привлекательным для духа. На последней ступени предлагается то, что в высшей степени привлекательно для голодного человека. Это правда, что для богатства иногда бывает привлекательна нищета; но так бывает только в редких случаях, в случаях пресыщения. Для бедного же и голодного раба всегда привлекательна бывает самая идея о господстве, счастье и благополучии. Тут дело идет не об одном хлебе насущном, а об изобилии. Таким образом, третье искушение очень ясно служит как бы последствием первого. Несомненно, что ни один обыкновенный человек, даже и в лучшем положении, чем в каком находился Спаситель, не устоял бы пред таким искушением. Он поклонился бы диаволу и, что всего удивительнее, нашел бы возможным себя оправдать. Тысячи даже миллионы людей только и мечтают о таком поклонении. Таким образом, и здесь мы встречаемся с плюсом и минусом, а величины, поставленные при них, далеко не близки и несоразмерны. На стороне Христа был минус всякого житейского благополучия. На стороне диавола была положительная величина, и, если бы она была даже и не особенно огромна, не отличалась абсолютным характером, то и тогда могла бы быть привлекательна для лишенного всякого имущества и страдающего Раба Иеговы. Но, с другой стороны, в духовном отношении числа были совершенно обратными. Страдающий раб, как раз именно в силу самого этого страдания, был Господь (KurioV), Он господствовал в силу самой воспринятой Им идеи служения. Диавол же был рабом. Обманчивое приглашение поклониться было призывом Господа поклониться рабу. В этом заключалась логическая несостоятельность искушения, и оно было отвергнуто.
Adam Clarke: Commentary on the Bible - 1831
4:9: If thou wilt fall down and worship me - As if he had said, "The whole of this land is now under my government; do me homage for it, and I will deliver it into thy hand."
Albert Barnes: Notes on the Bible - 1834
4:9: All these things ... - All these kingdoms. All these dominions Satan claimed a right to bestow on whom he pleased, and with considerable justice. They were excessively wicked; and with no small degree of propriety, therefore, he asserted his claim to give them away. This temptation had much plausibility. Satan regarded Jesus as the king of the Jews. As the Messiah he supposed he had come to take possession of all that country. He was poor, and unarmed, and without followers or armies. Satan proposed to put him in possession of it at once, without any difficulty, if he would acknowledge him as the proper lord and disposer of that country; if he would trust to him rather than to God.
Worship me - See the notes at Mat 2:2. The word here seems to mean, to acknowledge Satan as having a right to give these kingdoms to him; to acknowledge his dependence on him rather than God; that is, really to render religious homage. We may be surprised at his boldness. But he had been twice foiled. He supposed it was an object dear to the heart of the Messiah to obtain these kingdoms. He claimed a right over them; and he seemed not to be asking too much, if he gave them to Jesus, that Jesus should be willing to acknowledge the gift and express gratitude for it. So plausible are Satan's temptations, even when they are blasphemous; and so artfully does he present his allurements to the mind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: All: Mat 26:15; Joh 13:3
I give: Sa1 2:7, Sa1 2:8; Psa 72:11, Psa 113:7, Psa 113:8; Pro 8:15; Jer 27:5, Jer 27:6; Dan 2:37, Dan 2:38, Dan 4:32; Dan 5:18, Dan 5:19, Dan 5:26-28; Joh 12:31, Joh 14:30, Joh 16:11; Rev 19:16
if: Co1 10:20, Co1 10:21; Co2 4:4; Ti1 3:6; Rev 19:10, Rev 22:8, Rev 22:9
John Gill
4:9 And saith unto him, all these things will I give thee.... This is more fully and strongly expressed by the Evangelist Luke. Lk 4:6.
And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me, and to whomsoever I will, I give it--all shall be thine. In which words he sets up himself to be the God of this world, and the sovereign disposer of it: he pretends it was delivered to him by the true God, who had left it to his arbitrary disposal; and that he could invest Christ with the power and government of it, and put him in possession of all its glory, and make good and support his title to it, and interest in it. Never was such monstrous arrogance expressed as this; when this poor, proud, wretched creature, has not the disposal, at his pleasure, of anyone single thing; no not the least in the whole universe. He could not touch, neither Job's person, nor any of his substance, without divine permission; nor enter into an herd of swine without Christ's leave; and yet had the front to make an offer of the whole world, as if he had a despotic power over it; and that upon this horrid and blasphemous condition,
if thou wilt fall down and worship me. This was the highest degree of effrontery and impudence. The devil is not content to be worshipped by men, but seeks for adoration from the Son of God: this opens at once his proud, ambitious, and aspiring views, to be as God himself; for with nothing less can he be satisfied.
John Wesley
4:9 If thou wilt fall down and worship me - Here Satan clearly shows who he was. Accordingly Christ answering this suggestion, calls him by his own name, which he had not done before.
Robert Jamieson, A. R. Fausset and David Brown
4:9 And saith unto him, All these things will I give thee--"and the glory of them," adds Luke (Lk 4:6). But Matthew having already said that this was "showed Him," did not need to repeat it here. Luke (Lk 4:6) adds these other very important clauses, here omitted--"for that is," or "has been," "delivered unto me, and to whomsoever I will I give it." Was this wholly false? That were not like Satan's unusual policy, which is to insinuate his lies under cover of some truth. What truth, then, is there here? We answer, Is not Satan thrice called by our Lord Himself, "the prince of this world" (Jn 12:31; Jn 14:30; Jn 16:11)? Does not the apostle call him "the god of this world" (2Cor 4:4)? And still further, is it not said that Christ came to destroy by His death "him that hath the power of death, that is, the devil" (Heb 2:14)? No doubt these passages only express men's voluntary subjection to the rule of the wicked one while they live, and his power to surround death to them, when it comes, with all the terrors of the wages of sin. But as this is a real and terrible sway, so all Scripture represents men as righteously sold under it. In this sense he speaks what is not devoid of truth, when he says, "All this is delivered unto me." But how does he deliver this "to whomsoever he will?" As employing whomsoever he pleases of his willing subjects in keeping men under his power. In this case his offer to our Lord was that of a deputed supremacy commensurate with his own, though as his gift and for his ends.
if thou wilt fall down and worship me--This was the sole but monstrous condition. No Scripture, it will be observed, is quoted now, because none could be found to support so blasphemous a claim. In fact, he has ceased now to present his temptations under the mask of piety, and he stands out unblushingly as the rival of God Himself in his claims on the homage of men. Despairing of success as an angel of light, he throws off all disguise, and with a splendid bribe solicits divine honor. This again shows that we are now at the last of the temptations, and that Matthew's order is the true one.
4:104:10: Յայնժամ ասէ ցնա Յիսուս. Երթ յետս իմ Սա՛տանայ. զի գրեա՛լ է. Տեառն Աստուծոյ քում երկիր պագցես, եւ զնա՛ միայն պաշտեսցես։
10 Այն ժամանակ Յիսուս նրան ասաց. «Ետե՛ւս[3] գնա, սատանա՛, որովհետեւ գրուած է՝ պիտի երկրպագես քո Տէր Աստծո՛ւն եւ միայն նրա՛ն պիտի պաշտես» [3] 3. Լաւագոյն յուն. բն. չունեն ետեւս բառը:
10 Այն ատեն Յիսուս ըսաւ անոր. «[Ետիս] գնա, Սատանա՛յ, վասն զի գրուած է թէ՝ ‘Քու Տէր Աստուծոյդ երկրպագութիւն ընես ու միայն զանիկա պաշտես’»։
Յայնժամ ասէ ցնա Յիսուս. Երթ յետս իմ, Սատանայ, զի գրեալ է. Տեառն Աստուծոյ քում երկիր պագցես եւ զնա միայն պաշտեսցես:

4:10: Յայնժամ ասէ ցնա Յիսուս. Երթ յետս իմ Սա՛տանայ. զի գրեա՛լ է. Տեառն Աստուծոյ քում երկիր պագցես, եւ զնա՛ միայն պաշտեսցես։
10 Այն ժամանակ Յիսուս նրան ասաց. «Ետե՛ւս[3] գնա, սատանա՛, որովհետեւ գրուած է՝ պիտի երկրպագես քո Տէր Աստծո՛ւն եւ միայն նրա՛ն պիտի պաշտես»
[3] 3. Լաւագոյն յուն. բն. չունեն ետեւս բառը:
10 Այն ատեն Յիսուս ըսաւ անոր. «[Ետիս] գնա, Սատանա՛յ, վասն զի գրուած է թէ՝ ‘Քու Տէր Աստուծոյդ երկրպագութիւն ընես ու միայն զանիկա պաշտես’»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: Тогда Иисус говорит ему: отойди от Меня, сатана, ибо написано: Господу Богу твоему поклоняйся и Ему одному служи.
4:10  τότε λέγει αὐτῶ ὁ ἰησοῦς, ὕπαγε, σατανᾶ· γέγραπται γάρ, κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῶ μόνῳ λατρεύσεις.
4:10. τότε (To-the-one-which-also) λέγει (it-fortheth) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ὕπαγε, (Thou-should-lead-under,"Σατανᾶ: (satanas,"γέγραπται (it-had-come-to-be-scribed) γάρ (therefore," Κύριον ( To-Authority-belonged ) τὸν ( to-the-one ) θεόν ( to-a-Deity ) σου ( of-thee ) προσκυνήσεις ( thou-shall-kiss-toward-unto ) καὶ ( and ) αὐτῷ ( unto-it ) μόνῳ ( unto-alone ) λατρεύσεις . ( thou-shall-serve-of )
4:10. tunc dicit ei Iesus vade Satanas scriptum est Dominum Deum tuum adorabis et illi soli serviesThen Jesus saith to him: Begone, Satan: for it is written: The Lord thy God shalt thou adore, and him only shalt thou serve.
10. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
4:10. Then Jesus said to him: “Go away, Satan. For it has been written: ‘You shall adore the Lord your God, and him only shall you serve.’ ”
4:10. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve:

10: Тогда Иисус говорит ему: отойди от Меня, сатана, ибо написано: Господу Богу твоему поклоняйся и Ему одному служи.
4:10  τότε λέγει αὐτῶ ὁ ἰησοῦς, ὕπαγε, σατανᾶ· γέγραπται γάρ, κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῶ μόνῳ λατρεύσεις.
4:10. tunc dicit ei Iesus vade Satanas scriptum est Dominum Deum tuum adorabis et illi soli servies
Then Jesus saith to him: Begone, Satan: for it is written: The Lord thy God shalt thou adore, and him only shalt thou serve.
4:10. Then Jesus said to him: “Go away, Satan. For it has been written: ‘You shall adore the Lord your God, and him only shall you serve.’ ”
4:10. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
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
10 (Лк IV:8). Несмотря на краткость, слова Христа (особенно на греческом) дышат здесь энергией и силой. Upage на греч. сильнее, чем «отойди», и значит: «прочь с Моих глаз». Сила искушения вызвала окончательное и гневное удаление сатаны. Прибавка opisw mou, что значит отойди назад от Меня, т. е. почти «следуй за Мною», имеющаяся в некоторых, сравнительно неважных, кодексах и подтвержденная Иустином Мучеником (Dial. 103), Афанасием Александрийским, Златоустом, Феофилактом и другими, хотя, след., и очень древняя, считается, однако, вставкой из Матфея XVI:20; Мк VIII:33. Ориген прямо говорит, что ее не следует присоединять (cwriV thV opisw mou prosqhkhV). Игнатий, Ириней, Иероним, Евсевий и др. ее выпускают. Ее нет в важнейших кодексах, — Синайском и Ватиканском. Вероятнее всего, слова эти были опущены в первоначальном тексте. Это предположение подкрепляется тем, что подобные же слова Петру (с прибавкой opisw mou) не означают повеления ему отходить от Христа, а только — не становиться на Его пути и не препятствовать Его намерениям. Отсюда, если бы такое же повеление дано было и диаволу, то он не был бы отогнан, а или мог, или должен был следовать за Христом. Диавол отступил от Христа только до времени; но весьма невероятно, чтобы Христос мог дать повеление, чтобы диавол постоянно следовал за Ним. Текст в ответе Христа взят из Втор VI:13. У LXX это место читается: «Господа Бога твоего будешь бояться и Ему одному служить». Букв. с еврейского: «Иеговы Элогим твоего бойся и Ему служи (будь рабом)». Ввиду такой разности одни думают, что текст переведен в вольном переводе с еврейского, другие — взят у LXX с небольшими изменениями. Откуда действительно был заимствован текст, решить трудно. Вероятно из LXX. — В Библии рассматриваемый текст приведен почти рядом с другим, указанным Христом во втором искушении, и имеет тот смысл, что Господу Богу (Иегове Элогим) должен был служить Израиль и Ему одному поклоняться. Следовательно, и в рассматриваемом месте Евангелия речь идет не об Иисусе Христе, а о Боге Отце, и смысл тот, что, вместо поклонения диаволу, Иисус Христос должен поклоняться Богу и служить Ему. Но в переносном и отраженном смысле слова эти могли иметь отношение и к диаволу. Спаситель говорит ему как бы так: ты искушаешь Меня поклониться тебе и служить, но ты сам должен поклоняться Богу и служить Ему. А так как перед диаволом был Бог, равный Отцу и Духу по существу, то слова Христа могут иметь и такой смысл: вместо того, чтобы Мне поклоняться и служить тебе, ты сам должен поклоняться и служить Мне. Блаж. Иероним, в своем толковании, кратко и ясно выражает эту мысль: «Диавол, говорящий Спасителю: если, падши, поклонишься мне, слышит противоположное, что ему самому должно более поклоняться Ему, как своему Господу и Богу».
Adam Clarke: Commentary on the Bible - 1831
4:10: Get thee hence - Or, behind me, οπισω μου. This is added by a multitude of the best MSS., Versions, and Fathers. This temptation savoring of nothing but diabolical impudence, Jesus did not treat it as the others; but, with Divine authority, commanded the tempter to return to his own place.
In the course of this trial, it appears that our blessed Lord was tempted,
1st. To Distrust. Command these stones to become bread.
2dly. To Presumption. Cast thyself down.
3dly. To worldly Ambition. All these will I give.
4thly. To Idolatry. Fall down and worship me, or do me homage. There is probably not a temptation of Satan, but is reducible to one or other of these four articles.
From the whole we may learn:
First. No man, howsoever holy, is exempted from temptation: for God manifested to the flesh was tempted by the devil.
Secondly. That the best way to foil the adversary, is by the sword of the Spirit, which is the word of God, Eph 6:17.
Thirdly. That to be tempted even to the greatest abominations (while a person resists) is not sin: for Christ was tempted to worship the Devil.
Fourthly. That there is no temptation which is from its own nature, or favoring circumstances, irresistible. God has promised to bruise even Satan under our feet.
As I wish to speak what I think most necessary on every subject, when I first meet it, and once for all, I would observe -
First, That the fear of being tempted may become a most dangerous snare.
Secondly, That when God permits a temptation or trial to come he will give grace to bear or overcome it.
Thirdly, That our spiritual interests shall be always advanced, in proportion to our trials and faithful resistance.
Fourthly, That a more than ordinary measure of Divine consolation shall be the consequence of every victory.
Albert Barnes: Notes on the Bible - 1834
4:10: Get thee hence - These temptations, and this one especially, the Saviour met with a decided rebuke. This was a bolder attack than any which had been made before. The other temptations had been founded on an appeal to his necessities, and an offer of the protection of God in great danger; in both cases plausible, and in neither a direct violation of the law of God. Here was a higher attempt, a more decided and deadly thrust at the piety of the Saviour. It was a proposition that the Son of God should worship the devil, instead of honoring and adoring Him who made heaven and earth; that he should bow down before the Prince of wickedness and give him homage.
It is written - In Deu 6:13. Satan asked him to worship him. This was expressly forbidden, and Jesus therefore drove him from his presence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: Get: Mat 16:23; Jam 4:7; Pe1 5:9
Satan: Ch1 21:1; Job 1:6, Job 1:12, Job 2:1; Psa 109:6; Zac 3:1, Zac 3:2
Thou shalt: Deu 6:13, Deu 6:14, Deu 10:20; Jos 24:14; Sa1 7:3; Luk 4:8
John Gill
4:10 Then saith Jesus to him, get thee hence, Satan..... In Lk 4:8 it is "get thee behind me": and so some copies read here, and is expressive of indignation and abhorrence; see Mt 16:23 rebuking his impudence, and detesting his impiety: he had borne his insults and temptations with great patience; he had answered him with mildness and gentleness; but now his behaviour to him was intolerable, which obliged him to show his resentment, exert his power and authority, and rid himself at once of so vile a creature; giving this reason for it;
for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve. The place referred to is in Deut 6:13
thou shalt fear the Lord thy God, and serve him: to fear the Lord, and to worship him, is the same thing. Worship includes both an internal and external reverence of God: the word "only" is not in the original text, but is added by our Lord; and that very justly; partly to express the emphasis which is on the word "him"; and in perfect agreement with the context, which requires it; since it follows,
ye shall not go after other Gods. Moreover, not to take notice of the Septuagint version, in which the word "only" is also added, Josephus (q), the Jewish historian, referring to this law, says, because God is one, , "therefore he only is to be worshipped". And Aben Ezra (r), a Jewish writer, explaining the last clause in the verse,
and thou shalt swear by his name, uses the word "only"; and which indeed, of right, belongs to every clause in it. The meaning of our Lord in citing it is; that since the Lord God is the alone object of worship, it was horrid blasphemy in Satan to desire it might be given to him, and which could not be done without the greatest impiety.
(q) Antiq. Jud. l. 3. c. 5. sect. 5. (r) In Deut. vi. 13.
John Wesley
4:10 Get thee hence, Satan - Not, get thee behind me, that is, into thy proper place; as he said on a quite different occasion to Peter, speaking what was not expedient. Deut 6:13.
Robert Jamieson, A. R. Fausset and David Brown
4:10 Then saith Jesus unto him, Get thee hence, Satan--Since the tempter has now thrown off the mask, and stands forth in his true character, our Lord no longer deals with him as a pretended friend and pious counsellor, but calls him by his right name--His knowledge of which from the outset He had carefully concealed till now--and orders him off. This is the final and conclusive evidence, as we think, that Matthew's must be the right order of the temptations. For who can well conceive of the tempter's returning to the assault after this, in the pious character again, and hoping still to dislodge the consciousness of His Sonship, while our Lord must in that case be supposed to quote Scripture to one He had called the devil to his face--thus throwing His pearls before worse than swine?
for it is written-- (Deut 6:13). Thus does our Lord part with Satan on the rock of Scripture.
Thou shalt worship--In the Hebrew and the Septuagint it is, "Thou shalt fear"; but as the sense is the same, so "worship" is here used to show emphatically that what the tempter claimed was precisely what God had forbidden.
the Lord thy God, and him only shalt thou serve--The word "serve" in the second clause, is one never used by the Septuagint of any but religious service; and in this sense exclusively is it used in the New Testament, as we find it here. Once more the word "only," in the second clause--not expressed in the Hebrew and the Septuagint--is here added to bring out emphatically the negative and prohibitory feature of the command. (See Gal 3:10 for a similar supplement of the word "all" in a quotation from Deut 27:26).
4:114:11: Ապա եթո՛ղ զնա Սատանայ. եւ ահա՝ հրեշտա՛կք մատեան՝ եւ պաշտէին զնա։
11 Ապա սատանան նրան թողեց. եւ ահա հրեշտակներ մօտեցան ու ծառայում էին նրան:
11 Այն ատեն Սատանան զանիկա թողուց եւ հրեշտակները եկան ու անոր սպասաւորութիւն կ’ընէին։
Ապա եթող զնա Սատանայ, եւ ահա հրեշտակք մատեան եւ պաշտէին զնա:

4:11: Ապա եթո՛ղ զնա Սատանայ. եւ ահա՝ հրեշտա՛կք մատեան՝ եւ պաշտէին զնա։
11 Ապա սատանան նրան թողեց. եւ ահա հրեշտակներ մօտեցան ու ծառայում էին նրան:
11 Այն ատեն Սատանան զանիկա թողուց եւ հրեշտակները եկան ու անոր սպասաւորութիւն կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: Тогда оставляет Его диавол, и се, Ангелы приступили и служили Ему.
4:11  τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῶ.
4:11. Τότε (To-the-one-which-also) ἀφίησιν (it-sendeth-off) αὐτὸν (to-it,"ὁ (the-one) διάβολος, (casted-through,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ἄγγελοι (messengers) προσῆλθον (they-had-came-toward) καὶ (and) διηκόνουν (they-were-raising-through-unto) αὐτῷ. (unto-it)
4:11. tunc reliquit eum diabolus et ecce angeli accesserunt et ministrabant eiThen the devil left him; and behold angels came and ministered to him.
11. Then the devil leaveth him; and behold, angels came and ministered unto him.
4:11. Then the devil left him. And behold, Angels approached and ministered to him.
4:11. Then the devil leaveth him, and, behold, angels came and ministered unto him.
Then the devil leaveth him, and, behold, angels came and ministered unto him:

11: Тогда оставляет Его диавол, и се, Ангелы приступили и служили Ему.
4:11  τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῶ.
4:11. tunc reliquit eum diabolus et ecce angeli accesserunt et ministrabant ei
Then the devil left him; and behold angels came and ministered to him.
4:11. Then the devil left him. And behold, Angels approached and ministered to him.
4:11. Then the devil leaveth him, and, behold, angels came and ministered unto him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 (Мк I:13). Слова Лк IV:13 «до времени» бросают некоторый свет на характер всех трех искушений, показывая, что они были главными, выдающимися и самыми сильными, но что диавол искушал Христа и после. Так как мы не знаем, чтобы диавол после являлся Христу для искушений в каком-либо чувственном виде, то отсюда можно было бы заключить, что и первые три главные искушения не были также грубо чувственными, т. е. что диавол и в это время не являлся Ему в каком-либо чувственном виде. — И се, Ангелы приступили и служили Ему. У Луки нет ни слова о служении Ангелов; у Марка слово Ангелы поставлено с членом, у Матфея — без члена. Трудно объяснить, отчего зависела подобная разница; но она едва ли дает право считать встречающиеся у Матфея и Марка сходные выражения (Марк: kai oi aggeloi dihkonoun autw; Мф: kai idou aggeloi proshlqon kai dihkonoun autw) доказательством, что со второй половины 11 стиха Матфей, раньше вместе с Лукою следовавший неизвестному источнику, теперь снова возвращается к Марку I:12, 13. Было ли явление Ангелов видимым, или только духовным, неизвестно. Но каково бы оно ни было, по-видимому, произвольно присоединять к евангельскому рассказу прибавку, что ангелы «служили» Христу allato cibo, — тем, что принесли Ему пищи. Может быть, было и так, но об этом ничего в Евангелиях не говорится и потому нам об этом ничего не известно. Логическое ударение как у Матфея, так и Луки стоит, по-видимому, не над тем, чем служили Христу Ангелы, а над тем, что они Ему именно служили. Диавол требовал от Него себе поклонения, Ангелы служили. Такая резкая перемена в указании отношений едва ли чает считаться только метафорическою. Выражение dihkonoun (служили) означает некоторую продолжительность служения, а не кратковременный акт поклонения. В некоторых случаях оно указывает на «служение» или «прислуживание» за столом (Лк IV:39; X:40; XII:37; XVII 8; Мф VIII:15; Мк I:31; Ин XII:2), но употребляется не всегда в таком значении, а означает и более общие услуги. Можно наблюдать здесь, что служение Ангелов соответствовало намерению Самого Христа «служить». В отличие от douleuein - diakonein означает служение непринужденное, с любовью. Когда не было нужно, Христос не пользовался служением Ангелов (см. ст. 6 и XXVI:53); но в нужное время они начали служить Ему, как рабу Иеговы, по воле Самого же Иеговы.
Adam Clarke: Commentary on the Bible - 1831
4:11: Behold, angels came and ministered unto him - That is, brought that food which was necessary to support nature.
The name given to Satan in the third verse is very emphatic, ο πειραζων, the tempter, or trier, from πειρω, to pierce through. To this import of the name there seems to be an allusion, Eph 6:16 : The fiery Darts of the wicked one. This is the precise idea of the word in Deu 8:2. To humble thee, and to prove thee, To Know What Was In Thy Heart: לנסתך linesteca, πειραση σε, Lxx. that he might bore thee through.
The quality and goodness of many things are proved by piercing or boring through; for this shows what is in the heart. Perhaps nothing tends so much to discover what we are, as trials either from men or devils.
Shalt thou serve, or pay religious veneration, λατρευσεις. This is Mr. Wakefield's translation, and I think cannot be mended. Λατρεια comes from λα, very much, and τρεω, I tremble. When a sinner approaches the presence of God, conscious of His infinite holiness and justice, and of his own vileness, he will then fully comprehend what this word means. See this religious reverence exemplified in the case of Moses, when in the presence of God; I exceedingly fear, said he, and tremble, Heb 12:21. And yet this fear of God is the beginning of wisdom. See the observations at the end of the chapter.
Albert Barnes: Notes on the Bible - 1834
4:11: Then the devil leaveth him - He left him for a time, Luk 4:13. He intended to return again to the temptation, and, if possible, to seduce him yet from God. Compare Joh 14:30; Luk 22:53. See the notes at Heb 12:4.
The angels came and ministered - See the notes at Mat 1:20. They came and supplied his wants and comforted him. From this narrative we may learn:
(a) That no one is so holy as to be free from temptation, for even the Son of God was sorely tempted.
(b) That when God permits a temptation or trial to come upon us, he will, if we look to him, give us grace to resist and overcome it, Co1 10:13.
(c) We see the art of the tempter. His temptations are adapted to times and circumstances. They are plausible. What could have been mere plausible than his suggestions to Christ? They were applicable to his circumstances. They had the appearance of much piety. They were backed by passages of Scripture misapplied, but still most artfully presented. Satan never comes boldly and tempts people to sin, telling them that they are committing sin. Such a mode would defeat his design. It would put people on their guard. He commences, therefore, artfully and plausibly, and the real purpose does not appear until he has prepared the mind for it. This is the way with all temptation. No wicked person would at once tempt another to be profane, to be drunk, to be an infidel, or to commit adultery. The principles are first corrupted. The confidence is secured. The affections are won. And then the allurement is little by little presented, until the victim falls. How everyone should be on his guard at the very first appearance of evil, at the first suggestion that may possibly lead to sin!
(d) One of the best ways of meeting temptation is by applying Scripture. So our Saviour did, and they will always best succeed who best wield the sword of the Spirit, which is the word of God, Eph 6:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: the devil: Luk 4:13, Luk 22:53; Joh 14:30
behold: Mat 4:6, Mat 26:53, Mat 28:2-5; Mar 1:13; Luk 22:43; Ti1 3:16; Heb 1:6, Heb 1:14; Rev 5:11, Rev 5:12
John Gill
4:11 Then the devil leaveth him,.... In Lk 4:13 it says,
when the devil had ended all the temptation, he departed from him for a season, or until a season. That is, having tempted him with all sorts of temptations, and tried him every way to no purpose; having gone through, and finished the whole scheme and course of temptations he had devised, without success; and having orders from Christ to depart, which he was obliged to obey, leaves him for a while, till another opportunity of tempting him in some other way should offer; or till the time came, when he should be so far able to get the advantage of him, as to bruise his heel, or bring him to the dust of death; see Jn 14:30 and when he was gone, better company came in his room;
behold, angels came and ministered to him. They came to him in a visible, human form, as they were used to do under the Old Testament dispensation, and that after the temptation was over; after Satan was foiled, and was gone; that it might appear that Christ alone had got the victory over him, without any help or assistance from them. When they were come, they "ministered to him"; that is, they brought him food of their own preparing and dressing, as they formerly did to Elijah, 3Kings 19:5 to satisfy his hunger, and refresh his animal spirits; which had underwent a very great fatigue during this length of time, in which he fasted, and was tempted by Satan. Thus, as the angels are ministring spirits to the heirs of salvation, both in a temporal and in a spiritual sense, Heb 1:14 so they were to Christ. Nothing is more frequent with the Jews than to call the angels "ministring angels": it would be needless and endless to refer to particular places.
John Wesley
4:11 Angels came and waited upon him - Both to supply him with food, and to congratulate his victory.
Robert Jamieson, A. R. Fausset and David Brown
4:11 Then the devil leaveth him--Luke says, "And when the devil had exhausted"--or "quite ended," as in Lk 4:2 --"every (mode of) temptation, he departed from him till a season." The definite "season" here indicated is expressly referred to by our Lord in Jn 14:30; Lk 22:52-53.
and, behold, angels came and ministered unto him--or supplied Him with food, as the same expression means in Mk 1:31; Lk 8:3. Thus did angels to Elijah (3Kings 19:5-8). Excellent critics think that they ministered, not food only, but supernatural support and cheer also. But this would be the natural effect rather than the direct object of the visit, which was plainly what we have expressed. And after having refused to claim the illegitimate ministration of angels in His behalf, oh, with what deep joy would He accept their services when sent, unasked, at the close of all this temptation, direct from Him whom He had so gloriously honored! What "angels' food" would this repast be to Him! and as He partook of it, might not a Voice from heaven be heard again, by any who could read the Father's mind, "Said I not well, This is my beloved Son, in whom I am well pleased?"
4:124:12: Եւ իբրեւ լուաւ Յիսուս՝ եթէ Յովհաննէս մատնեցաւ, մեկնեցաւ գնա՛ց ՚ի Գալիլեա[59]. [59] Ոմանք. Մեկնեցաւ եւ գնաց ՚ի Գալիլեէ։
12 Եւ երբ Յիսուս լսեց, թէ Յովհաննէսը բանտարկուել է, մեկնեց գնաց Գալիլիա
12 Երբ լսեց Յիսուս թէ Յովհաննէս մատնուեցաւ, ելաւ գնաց Գալիլիա
Եւ իբրեւ լուաւ Յիսուս եթէ Յովհաննէս մատնեցաւ, մեկնեցաւ գնաց ի Գալիլեա:

4:12: Եւ իբրեւ լուաւ Յիսուս՝ եթէ Յովհաննէս մատնեցաւ, մեկնեցաւ գնա՛ց ՚ի Գալիլեա[59].
[59] Ոմանք. Մեկնեցաւ եւ գնաց ՚ի Գալիլեէ։
12 Եւ երբ Յիսուս լսեց, թէ Յովհաննէսը բանտարկուել է, մեկնեց գնաց Գալիլիա
12 Երբ լսեց Յիսուս թէ Յովհաննէս մատնուեցաւ, ելաւ գնաց Գալիլիա
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4:1212: Услышав же Иисус, что Иоанн отдан [под стражу], удалился в Галилею
4:12  ἀκούσας δὲ ὅτι ἰωάννης παρεδόθη ἀνεχώρησεν εἰς τὴν γαλιλαίαν.
4:12. Ἀκούσας (Having-heard) δὲ (moreover) ὅτι (to-which-a-one) Ἰωάνης (an-Ioanes) παρεδόθη (it-was-given-beside) ἀνεχώρησεν (it-spaced-up-unto) εἰς (into) τὴν (to-the-one) Γαλιλαίαν. (to-a-Galilaia)
4:12. cum autem audisset quod Iohannes traditus esset secessit in GalilaeamAnd when Jesus had heard that John was delivered up, he retired into Galilee:
12. Now when he heard that John was delivered up, he withdrew into Galilee;
4:12. And when Jesus had heard that John had been handed over, he withdrew into Galilee.
4:12. Now when Jesus had heard that John was cast into prison, he departed into Galilee;
Now when Jesus had heard that John was cast into prison, he departed into Galilee:

12: Услышав же Иисус, что Иоанн отдан [под стражу], удалился в Галилею
4:12  ἀκούσας δὲ ὅτι ἰωάννης παρεδόθη ἀνεχώρησεν εἰς τὴν γαλιλαίαν.
4:12. cum autem audisset quod Iohannes traditus esset secessit in Galilaeam
And when Jesus had heard that John was delivered up, he retired into Galilee:
4:12. And when Jesus had heard that John had been handed over, he withdrew into Galilee.
4:12. Now when Jesus had heard that John was cast into prison, he departed into Galilee;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 (Мк I:14). Букв. — услышав же, что Иоанн предан, удалился в Галилею. Когда это было? Точно определить едва ли возможно. Можем представить только вероятные соображения. Едва ли можно предположить, что деятельность Крестителя продолжалась больше двух лет. Если выделить отсюда около года на заключение Иоанна, то получается следующее. От крещения Иисуса Христа в январе 780 года от осн. Рима до беседы с самарянкою прошло около пяти или шести месяцев. В это время Иоанн, по-видимому, уже был заключен в темницу (Ин IV:1–3; ср. Мф IV:12; Мк I:14; Лк IV:14) и в следующем 781 или 782 г. казнен. — Удалился в Галилею: это удаление в Галилею можно принимать, как одновременное со слухом об Иоанне, не бывшим, впрочем, причиной удаления. Во всяком случае, причин удаления в Галилею не указывается и они совершенно неизвестны.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12-18: time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

We have here an account of Christ's preaching in the synagogues of Galilee, for he came into the world to be a Preacher; the great salvation which he wrought out, he himself began to publish (Heb. ii. 3) to show how much his heart was upon it, and ours should be.

Several passages in the other gospels, especially in that of St. John, are supposed, in the order of the story of Christ's life, to intervene between his temptation and his preaching in Galilee. His first appearance after his temptation, was when John Baptist pointed to him, saying, Behold the Lamb of God, John i. 29. After that, he went up to Jerusalem, to the passover (John ii.), discoursed with Nicodemus (John iii.), with the woman of Samaria (John iv.), and then returned into Galilee, and preached there. But Matthew, having had his residence in Galilee, begins his story of Christ's public ministry with his preaching there, which here we have an account of. Observe,

I. The time; When Jesus had heard that John was cast into prison, then he went into Galilee, v. 12. Note, The cry of the saints' sufferings comes up into the ears of the Lord Jesus. If John be cast into prison, Jesus hears it, takes cognizance of it, and steers his course accordingly: he remembers the bonds and afflictions that abide his people. Observe, 1. Christ did not go into the country, till he heard of John's imprisonment; for he must have time given him to prepare the way of the Lord, before the Lord himself appear. Providence wisely ordered it, that John should be eclipsed before Christ shone forth; otherwise the minds of people would have been distracted between the two; one would have said, I am of John, and another, I am of Jesus. John must be Christ's harbinger, but not his rival. The moon and stars are lost when the sun rises. John had done his work by the baptism of repentance, and then he was laid aside. The witnesses were slain when they had finished their testimony, and not before, Rev. xi. 7. 2. He did go into the country as soon as he heard of John's imprisonment; not only to provide for his own safety, knowing that the Pharisees in Judea were as much enemies to him as Herod was to John, but to supply the want of John Baptist, and to build upon the good foundation he had laid. Note, God will not leave himself without witness, nor his church without guides; when he removes one useful instrument, he can raise up another, for he has the residue of the Spirit, and he will do it, if he has work to do. Moses my servant is dead, John is cast into prison; now, therefore, Joshua, arise; Jesus, arise.

II. The place where he preached; in Galilee, a remote part of the country, that lay furthest from Jerusalem, as was there looked upon with contempt, as rude and boorish. The inhabitants of that country were reckoned stout men, fit for soldiers, but not polite men, or fit for scholars. Thither Christ went, there he set up the standard of his gospel; and in this, as in other things, he humbled himself. Observe,

1. The particular city he chose for his residence; not Nazareth, where he had been bred up; no, he left Nazareth; particular notice is taken of that, v. 13. And with good reason did he leave Nazareth; for the men of that city thrust him out from among them, Luke iv. 29. He made them his first, and a very fair, offer of his service, but they rejected him and his doctrine, and were filled with indignation at him and it; and therefore he left Nazareth, and shook off the dust of his feet for a testimony against those there, who would not have him to teach them. Nazareth was the first place that refused Christ, and was therefore refused by him. Note, It is just with God, to take the gospel and the means of grace from those that slight them, and thrust them away. Christ will not stay long where he is not welcome. Unhappy Nazareth! If thou hadst known in this thy day the things that belong to thy peace, how well had it been for thee! But now they are hid from thine eyes.

But he came and dwelt in Capernaum, which was a city of Galilee, but many miles distant from Nazareth, a great city and of much resort. It is said here to be on the sea coast, not the great sea, but the sea of Tiberias, an inland water, called also the lake of Gennesaret. Close by the falling of Jordan into the sea stood Capernaum, in the tribe of Naphtali, but bordering upon Zebulun; hither Christ came, and here he dwelt. Some think that his father Joseph had a habitation here, others that he took a house or lodgings at least; and some think it more than probable, that he dwelt in the house of Simon Peter; however, here he fixed not constantly, for he went about doing good; but this was for some time his head quarters: what little rest he had, was here; here he had a place, though not a place of his own, to lay his head on. And at Capernaum, it should seem, he was welcome, and met with better entertainment than he had at Nazareth. Note, If some reject Christ, yet others will receive him, and bid him welcome. Capernaum is glad of Nazareth's leavings. If Christ's own countrymen be not gathered, yet he will be glorious. "And thou, Capernaum, has now a day of it; thou art now lifted up to heaven; be wise for thyself, and know the time of thy visitation."

2. The prophecy that was fulfilled is this, v. 14-16. It is quoted from Isa. ix. 1, 2, but with some variation. The prophet in that place is foretelling a greater darkness of affliction to befal the contemners of Immanuel, than befel the countries there mentioned, either in their first captivity under Benhadad, which was but light (1 Kings xv. 20), or in their second captivity under the Assyrian, which was much heavier, 2 Kings xv. 29. The punishment of the Jewish nation for rejecting the gospel should be sorer than either (see Isa. viii. 21, 22); for those captivated places had some reviving in their bondage, and saw a great light again, ch. ix. 2. This is Isaiah's sense; but the Scripture has many fulfillings; and the evangelist here takes only the latter clause, which speaks of the return of the light of liberty and prosperity to those countries that had been in the darkness of captivity, and applies it to the appearing of the gospel among them.

The places are spoken of, v. 15. The land of Zebulun is rightly said to be by the sea coast, for Zebulun was a haven of ships, and rejoiced in her going out, Gen. xlix. 13; Deut. xxxiii. 18. Of Naphtali, it had been said, that he should give goodly words (Gen. xlix. 21), and should be satisfied with favour (Deut. xxxiii. 23), for from him began the gospel; goodly words indeed, and such as bring to a soul God's satisfying favour. The country beyond Jordan is mentioned likewise, for there we sometimes find Christ preaching, and Galilee of the Gentiles, the upper Galilee to which the Gentiles resorted for traffic, and where they were mingled with the Jews; which intimates a kindness in reserve for the poor Gentiles. When Christ came to Capernaum, the gospel came to all those places round about; such diffusive influences did the Sun of righteousness cast.

Now, concerning the inhabitants of these places, observe, (1.) The posture they were in before the gospel came among them (v. 16); they were in darkness. Note, Those that are without Christ, are in the dark, nay, they are darkness itself; as the darkness that was upon the face of the deep. Nay, they were in the region and shadow of death; which denotes not only great darkness, as the grave is a land of darkness, but great danger. A man that is desperately sick, and not likely to recover, is in the valley of the shadow of death, though not quite dead; so the poor people were on the borders of damnation, though not yet damned-dead in law. And, which is worst of all, they were sitting in this condition. Sitting in a continuing posture; where we sit, we mean to stay; they were in the dark, and likely to be so, despairing to find the way out. And it is a contented posture; they were in the dark, and they loved darkness, they chose it rather than light; they were willingly ignorant. Their condition was sad; it is still the condition of many great and mighty nations, which are to be thought of, and prayed for, with pity. But their condition is more sad, who sit in darkness in the midst of gospel-light. He that is in the dark because it is night, may be sure that the sun will shortly arise; but he that is in the dark because he is blind, will not so soon have his eyes opened. We have the light, but what will that avail us, if we be not the light in the Lord? (2.) The privilege they enjoyed, when Christ and his gospel came among them; it was as great a reviving as ever light was to a benighted traveller. Note, When the gospel comes, light comes; when it comes to any place, when it comes to any soul, it makes day there, John iii. 19; Luke i. 78, 79. Light is discovering, it is directing; so is the gospel.

It is a great light; denoting the clearness and evidence of gospel-revelations; not like the light of a candle, but the light of the sun when he goes forth in his strength. Great in comparison with the light of the law, the shadows of which were now done away. It is a great light, for it discovers great things and of vast consequence; it will last long, and spread far. And it is a growing light, intimated in that word, It is sprung up. It was but spring of day with them; now the day dawned, which afterward shone more and more. The gospel-kingdom, like a grain of mustard-seed or the morning light, was small in its beginnings, gradual in its growth, but great in its perfection.

Observe, the light sprang up to them; they did not go to seek it, but were prevented with the blessings of this goodness. It came upon them ere they were aware, at the time appointed, by the disposal of him who commandeth the morning, and causes the day-spring to know its place, that it may take hold of the ends of the earth, Job xxxviii. 12, 13.

III. The text he preached upon (v. 17): From that time, that is, from the time of his coming into Galilee, into the land of Zebulun and Naphtali, from that time, he began to preach. He had been preaching, before this, in Judea, and had made and baptized many disciples (John iv. 1); but his preaching was no so public and constant as now it began to be. The work of the ministry is so great and awful, that it is fit to be entered upon by steps and gradual advances.

The subject which Christ dwelt upon now in his preaching (and it was indeed the sum and substance of all his preaching), was the very same John has preached upon (ch. iii. 2); Repent, for the kingdom of heaven is at hand; for the gospel is the same for substance under various dispensations; the commands the same, and the reasons to enforce them the same; an angel from heaven dares not preach any other gospel (Gal. i. 8), and will preach this, for it is the everlasting gospel. Fear God, and, by repentance, give honour to him, Rev. xiv. 6, 7. Christ put a great respect upon John's ministry, when he preached to the same purport that John had preached before him. By this he showed that John was his messenger and ambassador; for when he brought the errand himself, it was the same that he had sent by him. Thus did God confirm the word of his messenger, Isa. xliv. 26. The Son came on the same errand that the servants came on (ch. xxi. 37), to seek fruit, fruits meet for repentance. Christ had lain in the bosom of the Father, and could have preached sublime notions of divine and heavenly things, that should have alarmed and amused the learned world, but he pitches upon this old, plain text, Repent, for the kingdom of heaven is at hand. [1.] This he preached first upon; he began with this. Ministers must not be ambitious of broaching new opinions, framing new schemes, or coining new expressions, but must content themselves with plain, practical things, with the word that is nigh us, even in our mouth, and in our heart. We need not go up to heaven, nor down to the deep, for matter or language in our preaching. As John prepared Christ's way, so Christ prepared his own, and made way for the further discoveries he designed, with the doctrine of repentance. If any man will do this part of his will, he shall know more of his doctrine, John vii. 17. [2.] This is preached often upon; wherever he went, this was his subject, and neither he nor his followers ever reckoned it worn threadbare, as those would have done, that have itching ears, and are fond of novelty and variety more than that which is truly edifying. Note, That which has been preached and heard before, may yet very profitably be preached and heard again; but then it should be preached and heard better, and with new affections; what Paul had said before, he said again, weeping, Phil. iii. 1, 18. [3.] This he preached as gospel; "Repent, review your ways, and return to yourselves." Note, The doctrine of repentance is right gospel-doctrine. Not only the austere Baptist, who was looked upon as a melancholy, morose man, but the sweet and gracious Jesus, whose lips dropped as a honey-comb, preached repentance; for it is an unspeakable privilege that room is left for repentance. [4.] The reason is still the same; The kingdom of heaven is at hand; for it was not reckoned to be fully come, till that pouring out of the Spirit after Christ's ascension. John had preached the kingdom of heaven at hand above a year before this; but now it was so much the stronger; now is the salvation nearer, Rom. xiii. 11. We should be so much the more quickened to our duty, as we see the day approaching, Heb. x. 25.
Albert Barnes: Notes on the Bible - 1834
4:12: John was cast into prison - For an account of the imprisonment of John see Mat 14:1-13.
He departed into Galilee - See Mat 2:22. The reasons why Jesus then went into Galilee were probably:
1. Because the attention of the people had been much excited by John's preaching, and things seemed to be favorable for success in his own ministry.
2. It appeared desirable to have some one to second John in the work of reformation.
3. It was less dangerous for him to commence his labors there than near Jerusalem. Judea was under the dominion of the scribes, and Pharisees, and priests. They would naturally look with envy on any one who set himself up for a public teacher, and who should attract much attention there. It was important, therefore, that the work of Jesus should begin in Galilee, and become somewhat established and known before he went to Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: when: Mar 1:14, Mar 6:17; Luk 3:20, Luk 4:14, Luk 4:31; Joh 4:43, Joh 4:54
cast: or, delivered up
Geneva 1599
4:12 (2) Now when Jesus had heard that John was cast into prison, he departed into Galilee;
(2) When the Herald's mouth is stopped, the Lord reveals himself and brings full light into the darkness of this world, preaching free forgiveness of sins for those that repent.
John Gill
4:12 Now, when Jesus had heard that John was cast into prison,.... John was cast into prison by Herod; the reason of it may be seen in Mt 14:3. The prison into which he was cast, according to Josephus (s), was the castle of Machaeras: here he continued some time before he was put to death; for from hence he sent two disciples to Jesus, to know if he was the Messiah, Mt 11:2. Now when Jesus heard of this his imprisonment,
he departed into Galilee; not so much on account of safety, or for fear of Herod, but to call his disciples, who lived in that country.
(s) Antiq. l. 18. c. 7.
John Wesley
4:12 He retired into Galilee - This journey was not immediately after his temptation. He first went from Judea into Galilee, Jn 1:43; Jn 2:1. Then into Judea again, and celebrated the passover at Jerusalem, Jn 2:13. He baptized in Judea while John was baptizing at Enon, Jn 3:22-23. All this time John was at liberty, Jn 3:24. But the Pharisees being offended, Jn 4:1; and John put in prison, he then took this journey into Galilee. Mk 1:14.
Robert Jamieson, A. R. Fausset and David Brown
4:12 CHRIST BEGINS HIS GALILEAN MINISTRY--CALLING OF PETER AND ANDREW, JAMES AND JOHN--HIS FIRST GALILEAN CIRCUIT. ( = Mk 1:14-20, Mk 1:35-39; Lk 4:14-15). (Mt 4:12-25)
Now when Jesus had heard that John was cast into prison--more simply, "was delivered up," as recorded in Mt 14:3-5; Mk 6:17-20; Lk 3:19-20.
he departed--rather, "withdrew."
into Galilee--as recorded, in its proper place, in Jn 4:1-3.
4:134:13: եւ թողեալ զՆազարեթ, ե՛կն բնակեցաւ ՚ի Կափառնաո՛ւմ ՚ի ծովեզերին, ՚ի սահմանս Զաբուղովնի եւ Նեփթաղիմայ։
13 Եւ թողնելով Նազարէթը՝ եկաւ բնակուեց Կափառնայումում, ծովեզերքի մօտ, Զաբուղոնի եւ Նեփթաղիմի սահմաններում
13 Ու ձգելով Նազարէթը, եկաւ բնակեցաւ Կափառնայում, ծովեզերեայ քաղաքը, Զաբուղոնի ու Նեփթաղիմի սահմաններուն մէջ
եւ թողեալ զՆազարէթ` եկն բնակեցաւ ի Կափառնայում ի ծովեզերին, ի սահմանս Զաբուղոնի եւ Նեփթաղիմայ:

4:13: եւ թողեալ զՆազարեթ, ե՛կն բնակեցաւ ՚ի Կափառնաո՛ւմ ՚ի ծովեզերին, ՚ի սահմանս Զաբուղովնի եւ Նեփթաղիմայ։
13 Եւ թողնելով Նազարէթը՝ եկաւ բնակուեց Կափառնայումում, ծովեզերքի մօտ, Զաբուղոնի եւ Նեփթաղիմի սահմաններում
13 Ու ձգելով Նազարէթը, եկաւ բնակեցաւ Կափառնայում, ծովեզերեայ քաղաքը, Զաբուղոնի ու Նեփթաղիմի սահմաններուն մէջ
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: и, оставив Назарет, пришел и поселился в Капернауме приморском, в пределах Завулоновых и Неффалимовых,
4:13  καὶ καταλιπὼν τὴν ναζαρὰ ἐλθὼν κατῴκησεν εἰς καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις ζαβουλὼν καὶ νεφθαλίμ·
4:13. καὶ (And) καταλιπὼν (having-had-remaindered-down) τὴν (to-the-one) Ναζαρὰ (to-a-Nazara,"ἐλθὼν (having-had-came,"κατῴκησεν (it-housed-down-unto) εἰς (into) Καφαρναοὺμ (to-a-Kafarnaoum) τὴν (to-the-one) παραθαλασσίαν (to-beside-sea-belonged) ἐν (in) ὁρίοις (unto-boundlets) Ζαβουλὼν (of-a-Zaboulon) καὶ (and) Νεφθαλείμ: (of-a-Nefthaleim,"
4:13. et relicta civitate Nazareth venit et habitavit in Capharnaum maritimam in finibus Zabulon et NepthalimAnd leaving the city Nazareth, he came and dwelt in Capharnaum on the sea coast, in the borders of Zabulon and of Nephthalim;
13. and leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali:
4:13. And leaving behind the city of Nazareth, he went and lived in Capernaum, near the sea, at the borders of Zebulun and of Naphtali,
4:13. And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:

13: и, оставив Назарет, пришел и поселился в Капернауме приморском, в пределах Завулоновых и Неффалимовых,
4:13  καὶ καταλιπὼν τὴν ναζαρὰ ἐλθὼν κατῴκησεν εἰς καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις ζαβουλὼν καὶ νεφθαλίμ·
4:13. et relicta civitate Nazareth venit et habitavit in Capharnaum maritimam in finibus Zabulon et Nepthalim
And leaving the city Nazareth, he came and dwelt in Capharnaum on the sea coast, in the borders of Zabulon and of Nephthalim;
4:13. And leaving behind the city of Nazareth, he went and lived in Capernaum, near the sea, at the borders of Zebulun and of Naphtali,
4:13. And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
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
13 (Лк IV:31). Букв. — и, оставив Назарет, прийдя, поселился в Капернауме приморском в границах Завулона и Неффалима. С еврейского Капернаум значит «селение Наума» (пророка). В настоящее время город находится в развалинах, на северо-западной стороне Галилейского озера, на покатой плоскости, которая опускается к озеру, а за городом постепенно переходит в холмистую местность. Место, где стоял прежде Капернаум, называется в настоящее время Телл-Хум причем «Хум» значит «черный», потому что камни здесь, за немногими исключениями, из черного базальта. Название Капернаум не имеет никакого отношения к Телл-Хум. Среди развалин современного Телл-Хума видны остатки какого-то здания, может быть крепости, церкви или синагоги, выстроенной, как думают, сотником, хотя древность здания несколько и сомнительна. Паломники, с четвертого столетия оставившие записи о своих путешествиях, согласны в том, что современный Телл-Хум был действительно во время Христа Капернаумом. Могло, однако, быть, что в основание таких суждений были приняты местные предания, которые часто бывают недостоверны. Слово «приморском» прибавлено, вероятно, потому, что в следующем стихе говорится о «пути приморском».
Adam Clarke: Commentary on the Bible - 1831
4:13: And leaving Nazareth - Or, entirely leaving Nazareth, και καταλιπων την Ναζαρετ, from κατα, intensive, and Δειπω, I leave. It seems that, from this time, our blessed Lord made Capernaum his ordinary place of residence; and utterly forsook Nazareth, because they had wholly rejected his word, and even attempted to take away his life. See Luk 4:29.
Galilee was bounded by mount Lebanon on the north, by the river Jordan and the sea of Galilee on the east, by Chison on the south, and by the Mediterranean on the west.
Nazareth, a little city in the tribe of Zebulon, in lower Galilee, with Tabor on the east, and Ptolemais on the west. It is supposed that this city was the usual residence of our Lord for the first thirty years of his life. It was here he became incarnate, lived in subjection to Joseph and Mary, and from which he took the name of a Nazorean.
Capernaum, a city famous in the New Testament, but never mentioned in the Old. Probably it was one of those cities which the Jews built after their return from Babylon. It stood on the sea-coast of Galilee, on the borders of Zabulon and Nephthalim, as mentioned in the text. This was called his own city, Mat 9:1, etc., and here, as a citizen, he paid the half shekel, Mat 17:24. Among the Jews, if a man became a resident in any city for twelve months, he thereby became a citizen, and paid his proportion of dues and taxes. See Lightfoot. Capernaum is well known to have been the principal scene of our Lord's miracles during the three years of his public ministry.
Zabulon, the country of this tribe, in which Nazareth and Capernaum were situated, bordered on the lake of Gennesareth, stretching to the frontiers of Sidon, Gen 49:13. Nephthalim was contiguous to it, and both were on the east side of Jordan, Jos 19:34.
Albert Barnes: Notes on the Bible - 1834
4:13: Leaving Nazareth - Because his townsmen cast him out, and rejected him. See Luke 4:14-30.
Came and dwelt in Capernaum - This was a city on the northwest corner of the Sea of Tiberias. It is not mentioned in the Old Testament, but is repeatedly referred to in the Gospels. Though it was once a city of renown, and the metropolis of all Galilee, the site it occupied is now uncertain. When Mr. Fisk, an American missionary, traveled in Syria in 1823, he found 20 or 30 uninhabited Arab huts occupying what are supposed to be the ruins of the once-celebrated city of Capernaum.
The exact site of this ancient city has been a question of much interest, and is not supposed to be as yet fully settled; perhaps it is not possible that it should be. Dr. Robinson (Biblical Researches, iii. pp. 283, 284, 288-295) supposes that the site of the ancient city is a place now called Khan Minyeh. Dr. Thomson (The Land and the Book, vol. ii. pp. 542-547) supposes that it was at a place now called Tell Hum. This place is a short distance north of Khan Minyeh, or the site supposed by Dr. Robinson to be Capernaum. It is at the northwest corner of the Sea of Tiberias.
In this place and its neighborhood Jesus spent no small part of the three years of his public ministry. It is hence called his own city, Mat 9:1. Here he healed the nobleman's son Joh 4:47; Peter's wife's mother Mat 8:14; the centurion's servant Mat 8:5-13; and the ruler's daughter Mat 9:23-25.
Upon the sea coast - The Sea of Tiberias.
In the borders of Zabulon and Nephthalim - These were two tribes of the children of Israel which were located in this part of the land of Canaan, and constituted in the time of Christ a part of Galilee. Compare Gen 49:13; Jos 19:10, Jos 19:32. The word "borders" here means boundaries. Jesus came and lived in the boundaries or regions of Zabulon and Naphthali.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: leaving: Luk 4:30, Luk 4:31
Capernaum: Mat 11:23, Mat 17:24; Mar 1:21; Joh 4:46, Joh 6:17, Joh 6:24, Joh 6:59
Zabulon: Jos 19:10-16, Zebulun
Nephthalim: Jos 19:32-39, Naphtali
Geneva 1599
4:13 And leaving Nazareth, he came and dwelt in (d) Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
(d) Which was a town a great deal more famous than Nazareth was.
John Gill
4:13 And leaving Nazareth,.... Where he was educated, and had lived many years together; and where he preached first to the good liking of the people, who
wondered at the gracious words that proceeded out of his mouth: though afterwards they were so much displeased with him, that they thrust him out of their city; and intended to have destroyed him, by casting him down headlong from the brow of an hill; and which seems to be the reason of his leaving this city; see Lk 4:16
he came and dwelt in Capernaum a city of Galilee. Lk 4:31
which is upon the sea-coast by the sea of Tiberias, or Genesareth
in the borders of Zabulon and Nephthalim: it bordered on both these tribes; it signifies "the village of consolation" (t); and so it was, whilst the consolation of Israel dwelt there. The Jews speak very evilly of it: no doubt because it was the dwelling place of Christ; and because there might be some in it who believed in him: they represent the inhabitants of it as very great sinners, heretics, and dealers in magic art. Chanina, the brother's son of R. Joshua, they say (u), went to Capernaum, and the heretics did something to him; according to the gloss, they bewitched him: and elsewhere (w) explaining the words in Eccles 7:26
Who so pleaseth God,....; this, they say, is Chananiah, the brother's son of R. Joshua; and "the sinner"; these are the "children", or inhabitants of Capernaum. Thus they show their spite against the very place in which Christ dwelt.
(t) Vid. Benjamin Tudelens. Itinerar. p. 37. & L'Empereur, not. in ib. & Hieron. in Mar. i. 21. & Origen. Comment. in Matt. p. 317. vol. 1. Ed. Huet. (u) Midrash Koheleth. fol. 63. 1. (w) Ib. fol. 77. 1.
John Wesley
4:13 Leaving Nazareth - Namely, when they had wholly rejected his word, and even attempted to kill him, Lk 4:29.
Robert Jamieson, A. R. Fausset and David Brown
4:13 And leaving Nazareth--The prevalent opinion is that this refers to a first visit to Nazareth after His baptism, whose details are given by Luke (Lk 4:16, &c.); a second visit being that detailed by our Evangelist (Mt 13:54-58), and by Mark (Mk 6:1-6). But to us there seem all but insuperable difficulties in the supposition of two visits to Nazareth after His baptism; and on the grounds stated in Lk 4:16, &c., we think that the one only visit to Nazareth is that recorded by Matthew (Mt 13:53-58), Mark (Mk 6:1-6), and Luke (Luke 4:14-30). But how, in that case, are we to take the word "leaving Nazareth" here? We answer, just as the same word is used in Acts 21:3, "Now when we had sighted Cyprus, and left it on the left, we sailed into Syria,"--that is, without entering Cyprus at all, but merely "sighting" it, as the nautical phrase is, they steered southeast of it, leaving it on the northwest. So here, what we understand the Evangelist to say is, that Jesus, on His return to Galilee, did not, as might have been expected, make Nazareth the place of His stated residence, but, "leaving for passing by Nazareth,"
he came and dwelt in Capernaum, which is upon the seacoast--maritime Capernaum, on the northwest shore of the Sea of Galilee; but the precise spot is unknown. (See on Mt 11:23). Our Lord seems to have chosen it for several reasons. Four or five of the Twelve lived there; it had a considerable and mixed population, securing some freedom from that intense bigotry which even to this day characterizes all places where Jews in large numbers dwell nearly alone; it was centrical, so that not only on the approach of the annual festivals did large numbers pass through it or near it, but on any occasion multitudes could easily be collected about it; and for crossing and recrossing the lake, which our Lord had so often occasion to do, no place could be more convenient. But one other high reason for the choice of Capernaum remains to be mentioned, the only one specified by our Evangelist.
in the borders of Zabulon and Nephthalim--the one lying to the west of the Sea of Galilee, the other to the north of it; but the precise boundaries cannot now be traced out.
4:144:14: Զի լցցի՛ բանն՝ որ ասացաւ ՚ի ձեռն Եսայայ մարգարէի.
14 որպէսզի կատարուի Եսայի մարգարէի բերանով ասուած խօսքը
14 Որպէս զի կատարուի Եսայի մարգարէին միջոցով ըսուած խօսքը.
զի լցցի բանն որ ասացաւ ի ձեռն Եսայեայ մարգարէի:

4:14: Զի լցցի՛ բանն՝ որ ասացաւ ՚ի ձեռն Եսայայ մարգարէի.
14 որպէսզի կատարուի Եսայի մարգարէի բերանով ասուած խօսքը
14 Որպէս զի կատարուի Եսայի մարգարէին միջոցով ըսուած խօսքը.
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: да сбудется реченное через пророка Исаию, который говорит:
4:14  ἵνα πληρωθῇ τὸ ῥηθὲν διὰ ἠσαΐου τοῦ προφήτου λέγοντος,
4:14. ἵνα (so) πληρωθῇ (it-might-have-been-en-filled) τὸ (the-one) ῥηθὲν (having-been-uttered-unto) διὰ (through) Ἠσαίου (of-a-Hesaias) τοῦ (of-the-one) προφήτου (of-a-declarer-before) λέγοντος (of-forthing,"
4:14. ut adimpleretur quod dictum est per Esaiam prophetamThat it might be fulfilled which was said by Isaias the prophet:
14. that it might be fulfilled which was spoken by Isaiah the prophet, saying,
4:14. in order to fulfill what was said through the prophet Isaiah:
4:14. That it might be fulfilled which was spoken by Esaias the prophet, saying,
That it might be fulfilled which was spoken by Esaias the prophet, saying:

14: да сбудется реченное через пророка Исаию, который говорит:
4:14  ἵνα πληρωθῇ τὸ ῥηθὲν διὰ ἠσαΐου τοῦ προφήτου λέγοντος,
4:14. ut adimpleretur quod dictum est per Esaiam prophetam
That it might be fulfilled which was said by Isaias the prophet:
4:14. in order to fulfill what was said through the prophet Isaiah:
4:14. That it might be fulfilled which was spoken by Esaias the prophet, saying,
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
14 Евангелист не указывает оснований, почему Иисус Христос переселился в Капернаум, а — на то, какой это поселение имело смысл. В этом факте исполнилось древнее пророчество, которое и приводится в следующем стихе.
Albert Barnes: Notes on the Bible - 1834
4:14: That it might be fulfilled ... - This place is recorded in Isa 9:1-2. Matthew has given the sense, but not the very words of the prophet. For the meaning of the passage as employed by Isaiah, see the notes at Isa 9:1-2.
By the way of the sea - Which is near to the sea, or in the vicinity of the sea.
Beyond Jordan - This does not mean to the east of Jordan, as the phrase sometimes denotes, but rather in the vicinity of the Jordan, or perhaps in the vicinity of the sources of the Jordan. See Deu 1:1; Deu 4:49.
Galilee of the Gentiles - Galilee was divided into upper and lower Galilee. Upper Galilee was called Galilee of the Gentiles, because it was occupied chiefly by Gentiles. It was in the neighborhood of Tyre, Sidon, etc. The word "Gentiles" includes in the Scriptures all who are not Jews. It means the same as nations, or, as we should say, the pagan nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: it: Mat 1:22, Mat 2:15, Mat 2:23, Mat 8:17, Mat 12:17-21, Mat 26:54, Mat 26:56; Luk 22:37, Luk 24:44; Joh 15:25; Joh 19:28, Joh 19:36, Joh 19:37
saying: Isa 9:1, Isa 9:2
John Gill
4:14 That it might be fulfilled which was spoken,.... Christ's dwelling in Capernaum accomplished a prophecy of the prophet Is 9:1 and he went and dwelt there, that it might be fulfilled which he had spoken: the meaning of which prophecy is (x), that as those parts of the land of Israel, there mentioned, had suffered much by Tiglathpileser, who had carried them captive, 4Kings 15:29 and is "the vexation" referred to; so they should be honoured, and made very glorious, by the presence and conversation of the Messiah among them, and which now had its literal fulfilment: for Christ now came and dwelt in Capernaum, which lay between the lands and upon the borders both of Zabulon and Nephthalim; was situated by the sea of Tiberias, beyond Jordan, and in, "Galilee of the nations"; the upper Galilee, which had in it people of other nations besides Jews. The ancient Jews expected the Messiah to make his first appearance in Galilee; which expectation must be grounded on this prophecy; for so they say (y) expressly,
"the king Messiah shall be revealed , "in the land of Galilee."''
And in another place (z) explaining Is 2:19 they paraphrase it thus,
""for fear of the Lord"; this is the indignation of the whole world: and for the "glory of his majesty"; this is the Messiah; when he ariseth to shake terribly the earth, when he shall arise and be revealed , "in the land of Galilee": because that this is the first place to be destroyed in the holy land; therefore he shall be revealed there the first of all places.''
Here Jesus, the true Messiah, made his first appearance publicly; here he called his disciples, and began his ministry.
(x) See my treatise upon the "Prophecies of the Messiah", &c. p. 147, &c. (y) Zohar in Gen. fol. 74. 3. (z) Ib. in Exod. fol. 3. 3. & 88. 3.
Robert Jamieson, A. R. Fausset and David Brown
4:14 That it might be fulfilled which was spoken by Esaias the prophet-- (Is 9:1-2 or, as in Hebrew, Is 8:23, and Is 9:1).
saying--as follows:
4:154:15: Երկի՛ր Զաբուղովնի եւ երկիր Նեփթաղիմայ՝ ճանապարհ ծովու՝ յայնկոյս Յորդանանու, Գալիլեա Հեթանոսաց[60]. [60] Ոմանք. Ճանապարհ ծովուն։
15 «Երկի՛ր Զաբուղոնի եւ երկի՛ր Նեփթաղիմի, ճանապա՛րհ ծովի, միւս ա՛փը Յորդանանի, Գալիլիա՛ հեթանոսների
15 «Զաբուղոնի երկիրը ու Նեփթաղիմի երկիրը, ծովու ճամբով Յորդանանի անդիի կողմը, Հեթանոսներու Գալիլիան.
Երկիր Զաբուղոնի եւ երկիր Նեփթաղիմայ, ճանապարհ ծովու յայնկոյս Յորդանանու, Գալիլեա Հեթանոսաց:

4:15: Երկի՛ր Զաբուղովնի եւ երկիր Նեփթաղիմայ՝ ճանապարհ ծովու՝ յայնկոյս Յորդանանու, Գալիլեա Հեթանոսաց[60].
[60] Ոմանք. Ճանապարհ ծովուն։
15 «Երկի՛ր Զաբուղոնի եւ երկի՛ր Նեփթաղիմի, ճանապա՛րհ ծովի, միւս ա՛փը Յորդանանի, Գալիլիա՛ հեթանոսների
15 «Զաբուղոնի երկիրը ու Նեփթաղիմի երկիրը, ծովու ճամբով Յորդանանի անդիի կողմը, Հեթանոսներու Գալիլիան.
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: земля Завулонова и земля Неффалимова, на пути приморском, за Иорданом, Галилея языческая,
4:15  γῆ ζαβουλὼν καὶ γῆ νεφθαλίμ, ὁδὸν θαλάσσης, πέραν τοῦ ἰορδάνου, γαλιλαία τῶν ἐθνῶν,
4:15. Γῆ ( Soil ) Ζαβουλὼν ( of-a-Zaboulon ) καὶ ( and ) γῆ ( Soil ) Νεφθαλείμ , ( of-a-Nefthaleim ," ὁδὸν ( to-a-way ) θαλάσσης , ( of-a-sea ," πέραν ( to-across ) τοῦ ( of-the-one ) Ἰορδάνου ( of-an-Iordanes ," Γαλιλαία ( Galilaia ) τῶν ( of-the-ones ) ἐθνῶν , ( of-nations ,"
4:15. terra Zabulon et terra Nepthalim via maris trans Iordanen Galilaeae gentiumLand of Zabulon and land of Nephthalim, the way of the sea beyond the Jordan, Galilee of the Gentiles:
15. The land of Zebulun and the land of Naphtali, Toward the sea, beyond Jordan, Galilee of the Gentiles,
4:15. “Land of Zebulun and land of Naphtali, the way of the sea across the Jordan, Galilee of the Gentiles:
4:15. The land of Zabulon, and the land of Nephthalim, [by] the way of the sea, beyond Jordan, Galilee of the Gentiles;
The land of Zabulon, and the land of Nephthalim, [by] the way of the sea, beyond Jordan, Galilee of the Gentiles:

15: земля Завулонова и земля Неффалимова, на пути приморском, за Иорданом, Галилея языческая,
4:15  γῆ ζαβουλὼν καὶ γῆ νεφθαλίμ, ὁδὸν θαλάσσης, πέραν τοῦ ἰορδάνου, γαλιλαία τῶν ἐθνῶν,
4:15. terra Zabulon et terra Nepthalim via maris trans Iordanen Galilaeae gentium
Land of Zabulon and land of Nephthalim, the way of the sea beyond the Jordan, Galilee of the Gentiles:
4:15. “Land of Zebulun and land of Naphtali, the way of the sea across the Jordan, Galilee of the Gentiles:
4:15. The land of Zabulon, and the land of Nephthalim, [by] the way of the sea, beyond Jordan, Galilee of the Gentiles;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15 и 16. Речь в стихах 15 и 16 (на греч.) отличается необыкновенной красотой, почти ритмическая, размеренная, звучная и музыкальная. Букв. с греч. «земля Завулон и земля Неффалим, — путь моря — за Иорданом, Галилее языков, — народ, сидящий во тьме — свет увидел великий — и сидящим в стране — и тени смерти — свет воссиял им». Стихи эти взяты из Ис IX:1, 2. При сравнении c переводом LXX заметны сильные отступления. У LXX буквально так: «это сначала пей, скоро делай, страна Завулона, ты, земля Неффалима, и остальные, которые в области приморской и за Иорданом, Галилее языков. Народ, ходящий во тьме, смотри на свет великий; живущие в стране, тени смерти, свет засветит для вас (над вами)». LXX перевели еврейский текст совершенно неправильными греческими выражениями, но при этом склад речи у них остался больше еврейский, чем греческий. Разности между переводом LXX и текстом Матфея заставляют предполагать, что в настоящем случае Матфей взял текст не с греческого, а с арамейского или еврейского. На это указывает и форма odon (винит. пад.), свойственная еврейскому языку. «Смысл еврейского текста (VIII:23–29, 1) отличается и сам по себе темнотою, и его еще более темным сделал перевод LXX» (Цан). Букв. с евр.: «в прежнее время считал Он (Бог) малою землю Завулона и землю Неффалима, а в последующее считает ее важною, — путь приморский, по ту сторону Иордана, Галилею языков. Народ, ходящий во тьме, увидит свет великий, живущие в стране могильного мрака, — свет воссияет им». Греческий текст Матфея можно читать двояко, — смотря по тому, как будет поставлена запятая: «на пути приморском, за Иорданом», или: «на пути приморском за Иорданом». Вероятнее первое. Как видно, здесь обозначаются различные местности, центром которых сделался Капернаум, именно: 1) земля Завулонова и Неффалимова на пути приморском, т. е. не вся, а только местности по направлению к озеру: верхняя Галилея, часть ее, принадлежащая к колену Неффалимову, где были перемешаны язычники с Иудеями (1 Maк V:15); 2) местности, лежащие за Иорданом, т. е. Перея. Жители этих местностей характеризуются как народ, живущий «во мраке» (en skotei) и в стране и сени смерти (неизвестно, почему Мейер относит слово qanatou только к cwra). Если такими были они во время Исаии, то остались ли они такими же во время Христа? Одичание их пророк приписывает, конечно, варварским нашествиям (VIII гл.) и затем переходит к изображению лучших дней. Во времена Христа едва ли было так, что жители перечисленных стран находились в большем мраке, чем другие, хотя суд над лежащими близ озера городами (Мф XI:21 след.) и свидетельствует о развитии среди них неестественных пороков, которые никогда, конечно, не служат признаком высокого умственного и нравственного развития. Евангелист противопоставляет здесь относительный свет народного развития — великому свету, который воссиял с пришествием и деятельностью Спасителя; первый свет, народный, мог казаться евангелисту мраком и сенью смертной в сравнении с этим великим светом.
Adam Clarke: Commentary on the Bible - 1831
4:15: Galilee of the Gentiles - Or of the nations. So called, because it was inhabited by Egyptians, Arabians, and Phoenicians, according to the testimony of Strabo and others. The Hebrew גוים goyim, and the Greek εθνων, signify nations; and, in the Old and New Testaments, mean those people who were not descendants of any of the twelve tribes. The word Gentiles, from gens, a nation, signifies the same. It is worthy of remark, that it was a regular tradition among the ancient Jews, that the Messiah should begin his ministry in Galilee. See the proofs in Schoetgen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: Galilee: Jos 20:7, Jos 21:32; Kg1 9:11; Kg2 15:29
Geneva 1599
4:15 The land of Zabulon, and the land of Nephthalim, [by] the way of the (e) sea, beyond Jordan, (f) Galilee of the Gentiles;
(e) Of Tiberias, or because that country went toward Tyre, which borders the eastern Mediterranean Sea.
(f) So called because it bordered upon Tyre and Sidon, and because Solomon gave the king of Tyre twenty cities in that quarter; (3Kings 9:11).
John Wesley
4:15 Galilee of the Gentiles - That part of Galilee which lay beyond Jordan was so called, because it was in a great measure inhabited by Gentiles, that is, heathens. Is 9:1-2.
Robert Jamieson, A. R. Fausset and David Brown
4:15 The land of Zabulon, and the land of Nephthalim, by the way of the sea--the coast skirting the Sea of Galilee westward--beyond Jordan--a phrase commonly meaning eastward of Jordan; but here and in several places it means westward of the Jordan. The word seems to have got the general meaning of "the other side"; the nature of the case determining which side that was.
Galilee of the Gentiles--so called from its position, which made it the frontier between the Holy Land and the external world. While Ephraim and Judah, as STANLEY says, were separated from the world by the Jordan valley on one side and the hostile Philistines on another, the northern tribes were in the direct highway of all the invaders from the north, in unbroken communication with the promiscuous races who have always occupied the heights of Lebanon, and in close and peaceful alliance with the most commercial nation of the ancient world, the PhÅ“nicians. Twenty of the cities of Galilee were actually annexed by Solomon to the adjacent kingdom of Tyre, and formed, with their territory, the "boundary" or "offscouring" (Gebul or Cabul) of the two dominions--at a later time still known by the general name of "the boundaries (coasts or borders) of Tyre and Sidon." In the first great transportation of the Jewish population, Naphtali and Galilee suffered the same fate as the trans-jordanic tribes before Ephraim or Judah had been molested (4Kings 15:29). In the time of the Christian era this original disadvantage of their position was still felt; the speech of the Galileans "bewrayed them" by its uncouth pronunciation (Mt 26:73); and their distance from the seats of government and civilization at Jerusalem and CÃ&brvbr;sarea gave them their character for turbulence or independence, according as it was viewed by their friends or their enemies.
4:164:16: ժողովուրդ որ նստէր ՚ի խաւարի՝ ետես լո՛յս մեծ. եւ որոց նստէին յաշխարհին եւ ՚ի ստուերս մահու՝ լո՛յս ծագեաց նոցա[61]։ [61] Ոմանք. Եւ որ նստէին յաշխարհի։
16 խաւարի մէջ նստած ժողովուրդը մեծ լոյս տեսաւ. եւ լոյս ծագեց նրանց վրայ, որ նստում էին մահուան երկրի եւ ստուերների մէջ»
16 Խաւարի մէջ նստող ժողովուրդը մեծ լոյս տեսաւ եւ լոյս ծագեցաւ անոնց՝ որոնք մահուան երկրին ու շուքին մէջ կը նստէին»։
ժողովուրդ որ նստէր ի խաւարի` ետես լոյս մեծ. եւ որոց նստէին յաշխարհին եւ ի ստուերս մահու` լոյս ծագեաց նոցա:

4:16: ժողովուրդ որ նստէր ՚ի խաւարի՝ ետես լո՛յս մեծ. եւ որոց նստէին յաշխարհին եւ ՚ի ստուերս մահու՝ լո՛յս ծագեաց նոցա[61]։
[61] Ոմանք. Եւ որ նստէին յաշխարհի։
16 խաւարի մէջ նստած ժողովուրդը մեծ լոյս տեսաւ. եւ լոյս ծագեց նրանց վրայ, որ նստում էին մահուան երկրի եւ ստուերների մէջ»
16 Խաւարի մէջ նստող ժողովուրդը մեծ լոյս տեսաւ եւ լոյս ծագեցաւ անոնց՝ որոնք մահուան երկրին ու շուքին մէջ կը նստէին»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: народ, сидящий во тьме, увидел свет великий, и сидящим в стране и тени смертной воссиял свет.
4:16  ὁ λαὸς ὁ καθήμενος ἐν σκότει φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου φῶς ἀνέτειλεν αὐτοῖς.
4:16. ὁ ( the-one ) λαὸς ( a-people ," ὁ ( the-one ) καθήμενος ( sitting-down ) ἐν ( in ) σκοτίᾳ ( unto-an-obscuring-unto ," φῶς ( to-a-light ) εἶδεν ( it-had-seen ) μέγα , ( to-great ," καὶ ( and ) τοῖς ( unto-the-ones ) καθημένοις ( unto-sitting-down ) ἐν ( in ) χώρᾳ ( unto-a-space ) καὶ ( and ) σκιᾷ ( unto-a-shadow ) θανάτου ( of-a-death ) φῶς ( a-light ) ἀνέτειλεν ( it-finished-up ) αὐτοῖς . ( unto-them )
4:16. populus qui sedebat in tenebris lucem vidit magnam et sedentibus in regione et umbra mortis lux orta est eisThe people that sat in darkness, hath seen great light: and to them that sat in the region of the shadow of death, light is sprung up.
16. The people which sat in darkness Saw a great light, And to them which sat in the region and shadow of death, To them did light spring up.
4:16. A people who were sitting in darkness have seen a great light. And unto those sitting in the region of the shadow of death, a light has risen.”
4:16. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.
The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up:

16: народ, сидящий во тьме, увидел свет великий, и сидящим в стране и тени смертной воссиял свет.
4:16  ὁ λαὸς ὁ καθήμενος ἐν σκότει φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου φῶς ἀνέτειλεν αὐτοῖς.
4:16. populus qui sedebat in tenebris lucem vidit magnam et sedentibus in regione et umbra mortis lux orta est eis
The people that sat in darkness, hath seen great light: and to them that sat in the region of the shadow of death, light is sprung up.
4:16. A people who were sitting in darkness have seen a great light. And unto those sitting in the region of the shadow of death, a light has risen.”
4:16. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
4:16: The people which sat in darkness - This is quoted from Isa 9:2, where, instead of sitting, the prophet used the word walked. The evangelist might on purpose change the term, to point out the increased misery of the state of these persons. Sitting in darkness expresses a greater degree of intellectual blindness, than walking in darkness does. In the time of Christ's appearing, the people were in a much worse state than in the time of the prophet, which was nearly 700 years before; as, during all this period, they were growing more ignorant and sinful.
The region and shadow of death - These words are amazingly descriptive. A region of death - Death's country, where, in a peculiar manner, Death lived, reigned, and triumphed, subjecting all the people to his sway.
Shadow of death - Σκια θανατου, used only here and in Luk 1:79, but often in the Old Covenant, where the Hebrew is צל מות tsal maveth, It is not easy to enter fully into the ideal meaning of this term. As in the former clause, death is personified, so here. A shadow is that darkness cast upon a place by a body raised between it and the light or sun. Death is here represented as standing between the land above mentioned, and the light of life, or Sun of righteousness; in consequence of which, all the inhabitants were, involved in a continual cloud of intellectual darkness, misery, and sin. The heavenly sun was continually eclipsed to them, till this glorious time, when Jesus Christ, the true light, shone forth in the beauty of holiness and truth. Christ began his ministry in Galilee, and frequented this uncultivated place more than he did Jerusalem and other parts of Judea: here his preaching was peculiarly needful; and by this was the prophecy fulfilled.
Albert Barnes: Notes on the Bible - 1834
4:16
The people which sat in darkness - This is an expression denoting great ignorance.
As in darkness or night we can see nothing, and know not where to go, so those who are ignorant of God and their duty are said to be in darkness. The instruction which removes this ignorance is called light. See Joh 3:19; Pe1 2:9; Jo1 1:5; Jo1 2:8. As ignorance is often connected with crime and vice, so darkness is sometimes used to denote sin, Th1 5:5; Eph 5:11; Luk 22:53.
Saw great light - That is, as the passage is employed by Matthew, the light under the Messiah would spring up among them. In that region he grew up, and in that region he preached a great part of his discourses and performed a great part of his miracles.
The region and shadow of death - This is a forcible and beautiful image, designed also to denote ignorance and sin. It is often used in the Bible, and is very expressive. A "shadow" is caused by an object coming between us and the sun. So the Hebrews imaged death as standing between us and the sun, and casting a long, dark, and baleful shadow abroad on the face of the nations, denoting their great ignorance, sin, and woe.. It denotes a dismal, gloomy, and dreadful shade, where death and sin reign, like the chills, damps, and horrors of the dwelling-place of the dead. See Job 10:21; Job 16:16; Job 34:22; Psa 23:4; Jer 2:6. See also the notes at Isa 9:2. These expressions denote that the country of Galilee was especially dark. We know that the people were proverbially ignorant and stupid. They were distinguished for a coarse, outlandish manner of speech Mar 14:70, and are represented as having been also distinguished by a general profligacy of morals and manners. It shows the great compassion of the Saviour, that he went to preach to such poor and despised sinners. Instead of seeking the rich and the learned, he chose to minister to the needy, the ignorant, and the contemned. His office is to enlighten the ignorant; his delight to guide the wandering, and to raise up those that are in the shadow of death. In doing this, Jesus set an example for all his followers. It is their duty to seek out those who are sitting in the shadow of death, and to send the gospel to them. No small part of the world is still lying in wickedness - as wicked and wretched as was the land of Zabulon and Naphthali in the time of Jesus. The Lord Jesus is able to enlighten them also, and every Christian should regard it a privilege, as well as a duty, to imitate his Saviour in this, and to be permitted to send to them the light of life. See Mat 28:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: which sat in darkness: Psa 107:10-14; Isa 42:6, Isa 42:7, Isa 60:1-3; Mic 7:8; Luk 1:78, Luk 1:79, Luk 2:32
shadow: Job 3:5, Job 10:22, Job 34:22; Psa 44:19; Jer 13:16; Amo 5:8
John Gill
4:16 The people which sat in darkness,.... The inhabitants of Galilee, who sat or "walked", as in Isaiah; that is, continued in spiritual darkness, in ignorance, blindness, error, and infidelity, "saw great light"; Christ himself, who came a light into the world; he conversed with them, preached unto them, and opened the eyes of their understandings to behold his glory, and to know him, and salvation by him.
And to them which sat in the region and shadow of death: the same persons who sit in darkness, sit also in the region of death; for such are dead in trespasses and sins: where there is no spiritual light, there is no spiritual life, and such are in danger of the second death; but the happiness of these people was, that to them "light is sprung up", like the rising sun, and this without their asking or seeking for: Christ, the sun of righteousness, arose upon them, without any desert, desire, or expectation of theirs, with healing in his wings; and cured them of their darkness and deadness, turned them from darkness to light, and caused them to pass from death to life. "Light" is not only a character under which Christ frequently goes in the New Testament, see Jn 1:4 but is one of the names by which the Messiah was known under the Old Testament; see Dan 2:22 and which the Jews give unto him: says R, Aba (a) Serungia, "and the light dwelleth with him"; this is the king Messiah. The note of R. Sol. Jarchi on these words, "send forth thy light", is, the king Messiah; who is compared to light, according to Ps 132:17 the days of the Messiah are by them said to (b) be "days of light"; and so these Galilaeans found them to be; as all do, to whom the Gospel of Christ comes with power and demonstration of the Spirit. And these days of light first begun in the land of Zabulon which, according to Philo the Jew (c), was
"sumbolon fwtov, "a symbol of light"; since (adds he) its name signifies the nature of night; but, the night removing, and departing, light necessarily arises.''
As did, in a spiritual sense, here, when Christ the light arose.
(a) Bereshith Rabba, fol. 1. 3. & Echa Rabbati, fol. 50. 2. (b) Baal Hatturim in Gen. fol. 2. 2. (c) De Somniis, p. 1113.
John Wesley
4:16 Here is a beautiful gradation, first, they walked, then they sat in darkness, and lastly, in the region of the shadow of death.
Robert Jamieson, A. R. Fausset and David Brown
4:16 The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up--The prophetic strain to which these words belong commences with the seventh chapter of Isaiah, to which the sixth chapter is introductory, and goes down to the end of the twelfth chapter, which hymns the spirit of that whole strain of prophecy. It belongs to the reign of Ahaz and turns upon the combined efforts of the two neighboring kingdoms of Syria and Israel to crush Judah. In these critical circumstances Judah and her king were, by their ungodliness, provoking the Lord to sell them into the hands of their enemies. What, then, is the burden of this prophetic strain, on to the passage here quoted? First, Judah shall not, cannot perish, because IMMANUEL, the Virgin's Son, is to come forth from his loins. Next, one of the invaders shall soon perish, and the kingdoms of neither be enlarged. Further, while the Lord will be the Sanctuary of such as confide in these promises and await their fulfilment, He will drive to confusion, darkness, and despair the vast multitude of the nation who despised His oracles, and, in their anxiety and distress, betook themselves to the lying oracles of the heathen. This carries us down to the end of the eighth chapter. At the opening of the ninth chapter a sudden light is seen breaking in upon one particular part of the country, the part which was to suffer most in these wars and devastations--"the land of Zebulun, and the land of Naphtali, the way of the sea, beyond Jordan, Galilee and the Gentiles." The rest of the prophecy stretches over both the Assyrian and the Chaldean captivities and terminates in the glorious Messianic prophecy of the eleventh chapter and the choral hymn of the twelfth chapter. Well, this is the point seized on by our Evangelist. By Messiah's taking up His abode in those very regions of Galilee, and shedding His glorious light upon them, this prediction, He says, of the Evangelical prophet was now fulfilled; and if it was not thus fulfilled, we may confidently affirm it was not fulfilled in any age of the Jewish ceremony, and has received no fulfilment at all. Even the most rationalistic critics have difficulty in explaining it in any other way.
4:174:17: Յայնմ հետէ սկսաւ քարոզել Յիսուս՝ եւ ասել. Ապաշխարեցէ՛ք՝ զի մերձեա՛լ է արքայութիւն երկնից։
17 Դրանից յետոյ Յիսուս սկսեց քարոզել եւ ասել. «Ապաշխարեցէ՛ք, որովհետեւ երկնքի արքայութիւնը մօտեցել է»:
17 Անկէ յետոյ Յիսուս սկսաւ քարոզել ու ըսել. «Ապաշխարեցէք, վասն զի երկնքի թագաւորութիւնը մօտ է»։
Յայնմ հետէ սկսաւ քարոզել Յիսուս եւ ասել. Ապաշխարեցէք, զի մերձեալ է արքայութիւն երկնից:

4:17: Յայնմ հետէ սկսաւ քարոզել Յիսուս՝ եւ ասել. Ապաշխարեցէ՛ք՝ զի մերձեա՛լ է արքայութիւն երկնից։
17 Դրանից յետոյ Յիսուս սկսեց քարոզել եւ ասել. «Ապաշխարեցէ՛ք, որովհետեւ երկնքի արքայութիւնը մօտեցել է»:
17 Անկէ յետոյ Յիսուս սկսաւ քարոզել ու ըսել. «Ապաշխարեցէք, վասն զի երկնքի թագաւորութիւնը մօտ է»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1717: С того времени Иисус начал проповедывать и говорить: покайтесь, ибо приблизилось Царство Небесное.
4:17  ἀπὸ τότε ἤρξατο ὁ ἰησοῦς κηρύσσειν καὶ λέγειν, μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.
4:17. ΑΠΟ (Off) ΤΟΤΕ (to-the-one-which-also) ἤρξατο ( it-firsted ,"ὁ (the-one) Ἰησοῦς (an-Iesous,"κηρύσσειν (to-herald) καὶ (and) λέγειν (to-forth,"Μετανοεῖτε, (Ye-should-consider-with-unto,"ἤγγικεν (it-had-come-to-near-to) γὰρ (therefore,"ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν. (of-skies)
4:17. exinde coepit Iesus praedicare et dicere paenitentiam agite adpropinquavit enim regnum caelorumFrom that time Jesus began to preach, and to say: Do penance, for the kingdom of heaven is at hand.
17. From that time began Jesus to preach, and to say, Repent ye; for the kingdom of heaven is at hand.
4:17. From that time, Jesus began to preach, and to say: “Repent. For the kingdom of heaven has drawn near.”
4:17. From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand:

17: С того времени Иисус начал проповедывать и говорить: покайтесь, ибо приблизилось Царство Небесное.
4:17  ἀπὸ τότε ἤρξατο ὁ ἰησοῦς κηρύσσειν καὶ λέγειν, μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.
4:17. exinde coepit Iesus praedicare et dicere paenitentiam agite adpropinquavit enim regnum caelorum
From that time Jesus began to preach, and to say: Do penance, for the kingdom of heaven is at hand.
4:17. From that time, Jesus began to preach, and to say: “Repent. For the kingdom of heaven has drawn near.”
4:17. From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
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
17 Слова эти буквально почти сходны с словами Мф III:1, 2, где он говорит о начале проповеди Крестителя. Но какой смысл имела теперь та же проповедь в устах Иисуса Христа? Объясняя эти слова, некоторые (Штраус) высказывали даже мнение, что не Иоанн считал себя предтечей Христа, а Сам Христос считал Себя предтечей Иоанна; но такое мнение уже совсем не оправдывается никакой исторической критикой. Гораздо лучше объяснять дело так, что первоначальная проповедь Христа была продолжением проповеди Иоанна, и, как продолжение, имела поначалу внутреннюю с ней связь. Однако смысл первоначальной проповеди в устах Иоанна и Иисуса Христа был не одинаков. Разница, как можно думать, заключалась в следующем. Иоанн говорил как бы так: покайтесь, потому что скоро придет (явится) Царь и приблизилось Его Царство. Иисус Христос: приблизилось Царство. Следуя порядку постепенности, Он не выставлял Себя пред народом Мессией, а проповедовал, как пророк, связавший Свою деятельность с предшествующей деятельностью Иоанна как пророка. Но проповедь Христа скоро сделалась Евангелием Царства (euaggelion thV basileiaV), тогда как об Иоанне этого не говорится (хотя в Лк III:18 о нем и употреблено слово euhggelizeto). Таким образом, первоначальная проповедь Иисуса Христа и Иоанна были сходны, но вскоре наступает так называемая дифференциация.
Adam Clarke: Commentary on the Bible - 1831
4:17: Jesus began to preach, and to say, Repent - See on Mat 3:1, Mat 3:2 (note). Every preacher commissioned by God to proclaim salvation to a lost world, begins his work with preaching the doctrine of repentance. This was the case with all the prophets, John the Baptist, Jesus Christ, all the apostles, and all their genuine successors in the Christian ministry. The reasons are evident in the notes already referred to; and for the explanation of the word κηρυσσειν, preaching or proclaiming as a herald, see at the end of chap. 3 (note).
Albert Barnes: Notes on the Bible - 1834
4:17: See the notes at Mat 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: that: Mar 1:14
Repent: Mat 3:2, Mat 9:13, Mat 10:7; Mar 1:15; Luk 5:32, Luk 9:2, Luk 10:11-14, Luk 15:7, Luk 15:10, Luk 24:47; Act 2:38, Act 3:19, Act 11:18, Act 17:30, Act 20:21, Act 26:20; Ti2 2:25, Ti2 2:26; Heb 6:1
kingdom: Mat 11:12, Mat 13:9, Mat 13:11, Mat 13:24, Mat 13:47, Mat 25:1
Geneva 1599
4:17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at (g) hand.
(g) Is come to you.
John Gill
4:17 From that time Jesus began to preach and to say,.... Not from the time he dwelt in Capernaum; for he had preached in Nazareth before he came there, Lk 4:16 nor from the time of John's being cast into prison; for he had preached, and made disciples, who were baptized by his orders, before John's imprisonment, Jn 3:22 Jn 4:1 but from the time that Satan left tempting him; as soon as that combat was over, immediately he went into Galilee, began to preach, and called his disciples. The words with which he began his ministry are the same with which John begun his; which shows the entire agreement between them, in that they not only preached the same doctrine, but in the same words; See Gill on Mt 3:2
John Wesley
4:17 From that time Jesus began to preach - He had preached before, both to Jews and Samaritans, Jn 4:41, Jn 4:45. But from this time begin his solemn stated preaching. Repent, for the kingdom of heaven is at hand - Although it is the peculiar business of Christ to establish the kingdom of heaven in the hearts of men, yet it is observable, he begins his preaching in the same words with John the Baptist: because the repentance which John taught still was, and ever will be, the necessary preparation for that inward kingdom. But that phrase is not only used with regard to individuals in whom it is to be established, but also with regard to the Christian Church, the whole body of believers. In the former sense it is opposed to repentance; in the latter the Mosaic dispensation.
Robert Jamieson, A. R. Fausset and David Brown
4:17 From that time Jesus began to preach, and to say, Repent; for the kingdom of heaven is at hand--Thus did our Lord not only take up the strain, but give forth the identical summons of His honored forerunner. Our Lord sometimes speaks of the new kingdom as already come--in His own Person and ministry; but the economy of it was only "at hand" until the blood of the cross was shed, and the Spirit on the day of Pentecost opened the fountain for sin and for uncleanness to the world at large.
Calling of Peter and Andrew James and John (Mt 4:18-22).
4:184:18: Մինչ դեռ զգնա՛յր Յիսուս ընդ եզր ծովուն Գալիլեացւոց, ետե՛ս երկուս եղբարս զՍի՛մովն զկոչեցեալն Պե՛տրոս, եւ զԱնդրէ՛աս եղբայր նորա՝ արկեալ ուռկան ՚ի ծով. քանզի ձկնո՛րսք էին[62]։ [62] Ոմանք. Յիսուս յեզր ծովուն։
18 Մինչ Յիսուս Գալիլիայի ծովեզերքով քայլում էր, տեսաւ երկու եղբայրների՝ Սիմոնին, որ Պետրոս էր կոչւում, եւ նրա եղբայր Անդրէասին. ծովի մէջ ուռկան էին գցում, քանի որ ձկնորսներ էին
18 Երբ Յիսուս Գալիլիացիներուն ծովուն քովերը կը պտըտէր, տեսաւ երկու եղբայրներ, Պետրոս կոչուած Սիմոնը եւ անոր եղբայրը Անդրէասը, որոնք ծովը ուռկան կը ձգէին, վասն զի ձկնորս էին։
Մինչ դեռ զգնայր Յիսուս ընդ եզր ծովուն Գալիլեացւոց, ետես երկուս եղբարս, զՍիմովն զկոչեցեալն Պետրոս եւ զԱնդրէաս եղբայր նորա, արկեալ ուռկան ի ծով, քանզի ձկնորսք էին:

4:18: Մինչ դեռ զգնա՛յր Յիսուս ընդ եզր ծովուն Գալիլեացւոց, ետե՛ս երկուս եղբարս զՍի՛մովն զկոչեցեալն Պե՛տրոս, եւ զԱնդրէ՛աս եղբայր նորա՝ արկեալ ուռկան ՚ի ծով. քանզի ձկնո՛րսք էին[62]։
[62] Ոմանք. Յիսուս յեզր ծովուն։
18 Մինչ Յիսուս Գալիլիայի ծովեզերքով քայլում էր, տեսաւ երկու եղբայրների՝ Սիմոնին, որ Պետրոս էր կոչւում, եւ նրա եղբայր Անդրէասին. ծովի մէջ ուռկան էին գցում, քանի որ ձկնորսներ էին
18 Երբ Յիսուս Գալիլիացիներուն ծովուն քովերը կը պտըտէր, տեսաւ երկու եղբայրներ, Պետրոս կոչուած Սիմոնը եւ անոր եղբայրը Անդրէասը, որոնք ծովը ուռկան կը ձգէին, վասն զի ձկնորս էին։
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: Проходя же близ моря Галилейского, Он увидел двух братьев: Симона, называемого Петром, и Андрея, брата его, закидывающих сети в море, ибо они были рыболовы,
4:18  περιπατῶν δὲ παρὰ τὴν θάλασσαν τῆς γαλιλαίας εἶδεν δύο ἀδελφούς, σίμωνα τὸν λεγόμενον πέτρον καὶ ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν· ἦσαν γὰρ ἁλιεῖς.
4:18. Περιπατῶν (Treading-about-unto) δὲ (moreover) παρὰ (beside) τὴν (to-the-one) θάλασσαν (to-a-sea) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) εἶδεν (it-had-seen) δύο (to-two) ἀδελφούς , ( to-brethrened ,"Σίμωνα (to-a-Simon) τὸν (to-the-one) λεγόμενον (to-being-forthed) Πέτρον (to-a-Petros) καὶ (and) Ἀνδρέαν (to-an-Andreas) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ, (of-it," βάλλοντας ( to-casting ) ἀμφίβληστρον (to-an-en-casting-around) εἰς (into) τὴν (to-the-one) θάλασσαν, (to-a-sea) ἦσαν (they-were) γὰρ (therefore) ἁλεεῖς: (salters-of)
4:18. ambulans autem iuxta mare Galilaeae vidit duos fratres Simonem qui vocatur Petrus et Andream fratrem eius mittentes rete in mare erant enim piscatoresAnd Jesus walking by the sea of Galilee, saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea (for they were fishers).
18. And walking by the sea of Galilee, he saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea; for they were fishers.
4:18. And Jesus, walking near the Sea of Galilee, saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea (for they were fishermen).
4:18. And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers:

18: Проходя же близ моря Галилейского, Он увидел двух братьев: Симона, называемого Петром, и Андрея, брата его, закидывающих сети в море, ибо они были рыболовы,
4:18  περιπατῶν δὲ παρὰ τὴν θάλασσαν τῆς γαλιλαίας εἶδεν δύο ἀδελφούς, σίμωνα τὸν λεγόμενον πέτρον καὶ ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν· ἦσαν γὰρ ἁλιεῖς.
4:18. ambulans autem iuxta mare Galilaeae vidit duos fratres Simonem qui vocatur Petrus et Andream fratrem eius mittentes rete in mare erant enim piscatores
And Jesus walking by the sea of Galilee, saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea (for they were fishers).
4:18. And Jesus, walking near the Sea of Galilee, saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea (for they were fishermen).
4:18. And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
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
18 (Лк I:16). Слово «проходя» (peripatwn) указывает на неоднократное посещение Галилейского озера, хотя и не имеет здесь того смысла, какой придавался ему в греческой классической прозе — для обозначения учительского общения философов (перипатетики) с своими учениками, и в это время — обучения их и споров. Галилейское озеро называется морем (qalassa) вм. «озеро» (lumnh). Оно имеет овальную форму. Длина его с севера на юг около 18 верст, ширина около двенадцати, На западной его стороне, где был Капернаум, от самого берега начинаются закругленные холмы с длинными спусками. Самый высокий из них — Гаттин. В одном только месте известковая скала выдается в виде мыса в озеро. Тут проходит тропинка, существовавшая задолго до Христа и бывшая тогда, как и теперь, единственным путем к северу, так что в этом месте всякий чувствует, что он касается почвы, по которой много раз ходили Спаситель и его ученики. Из Евангелия Иоанна мы знаем, что Симон и Андрей были призваны Христом раньше, вскоре после искушения, причем Симон (= евр. Симеон) был переименован в Петра. Здесь отметим факт, что Матфей уже знает, что Симон назывался Петром (ср. Ин I:42). Вопрос о том, сопутствовали ли избранные Христом ученики Ему, когда Он ходил на праздник Пасхи, и находились ли постоянно с Ним после призвания, — один из труднейших, потому что при чтении Евангелий Матфея и Марка (I:16) получается то впечатление, что Иисус Христос как будто в первый раз теперь увидел Симона и Андрея (так у Марка — без прибавки имени Петр) и призвал их к Себе. Непонятно, далее, почему Матфей и Марк не упоминают о других учениках, призванных Спасителем, Иоанне, Филиппе и Нафанаиле. Думают только, что рассказ евангелиста Иоанна превосходно дополняет рассказы синоптиков и при свете Иоанна мы можем хорошо понимать их рассказы. Апостолы, может быть, отправлялись и в Иерусалим на праздник Пасхи, но не вместе с Христом. Они, после призвания, занимались прежним своим делом, рыболовством, как это было и после воскресения. Ибо они были рыболовы: у Иоанна слова «рыболовы» (alieiV) не встречается, но есть глагол «ловить рыбу» (alieuein), отнесенный к апостолам (XXI:3).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18-23: When Christ began to preach, he began to gather disciples, who should now be the hearers, and hereafter the preachers, of his doctrine, who should now be witnesses of his miracles, and hereafter concerning them. Now, in these verses, we have an account of the first disciples that he called into fellowship with himself.

And this was an instance, 1. Of effectual calling to Christ. In all his preaching he gave a common call to all the country, but in this he gave a special and particular call to those that were given him by the Father. Let us see and admire the power of Christ's grace, own his word to be the rod of his strength, and wait upon him for those powerful influences which are necessary to the efficacy of the gospel call--those distinguishing influences. All the country was called, but these were called out, were redeemed from among them. Christ was so manifested to them, as he was not manifested unto the world. 2. It was an instance of ordination, and appointment to the work of the ministry. When Christ, as a Teacher, set up his great school, one of his first works was to appoint ushers, or under masters, to be employed in the work of instruction. Now he began to give gifts unto men, to put the treasure into earthen vessels. It was an early instance of his care for the church.

Now we may observe here,

I. Where they were called--by the sea of Galilee, where Jesus was walking, Capernaum being situated near that sea. Concerning this sea of Tiberias, the Jews have a saying, That of all the seven seas that God made, he made choice of none but the sea of Gennesaret; which is very applicable to Christ's choice of it, to honour it, as he often did, with his presence and his miracles. Here, on the banks of the sea, Christ was walking for contemplation, as Isaac in the field; hither he went to call his disciples; not to Herod's court (for few mighty or noble are called), not to Jerusalem, among the chief priests and the elders, but to the sea of Galilee; surely Christ sees not as man sees. Not but that the same power which effectually called Peter and Andrew would have wrought upon Annas and Caiaphas, for with God nothing is impossible; but, as in other things, so in his converse and attendance, he would humble himself, and show that God ha chosen the poor of this world. Galilee was a remote part of the nation, the inhabitants were less cultivated and refined, their very language was broad and uncouth to the curious, their speech betrayed them. They who were picked up at the sea of Galilee, had not the advantages and improvements, no, not of the more polished Galileans; yet thither Christ went, to call his apostles that were to be the prime ministers of state in his kingdom, for he chooses the foolish things of this world, to confound the wise.

II. Who they were. We have an account of the call of two pair of brothers in these verses--Peter and Andrew, James and John; the two former, and, probably, the two latter also, had had acquaintance with Christ before (John i. 40, 41), but were not till now called into a close and constant attendance upon him. Note, Christ brings poor souls by degrees into fellowship with himself. They had been disciples of John, and so were the better disposed to follow Christ. Note, Those who have submitted to the discipline of repentance, shall be welcome to the joys of faith. We may observe concerning them,

1. That they were brothers. Note, It is a blessed thing, when they who are kinsmen according to the flesh (as the apostle speaks, Rom. ix. 3), are brought together into a spiritual alliance to Jesus Christ. It is the honour and comfort of a house, when those that are of the same family, are of God's family.

2. That they were fishers. Being fishers, (1.) They were poor men: if they had had estates, or any considerable stock in trade, they would not have made fishing their trade, however, they might have made it their recreation. Note, Christ does not despise the poor, and therefore we must not; the poor are evangelized, and the Fountain of honour sometimes gives more abundant honour to that part which most lacked. (2.) The were unlearned men, not bred up to books or literature as Moses was, who was conversant with all the learning of the Egyptians. Note, Christ sometimes chooses to endow those with the gifts of grace who have least to show of the gifts of nature. Yet this will not justify the bold intrusion of ignorant and unqualified men into the work of the ministry: extraordinary gifts of knowledge and utterance are not now to be expected, but requisite abilities must be obtained in an ordinary way, and without a competent measure of these, none are to be admitted to that service. (3.) They were men of business, who had been bred up to labour. Note, Diligence in an honest calling is pleasing to Christ, and no hindrance to a holy life. Moses was called from keeping sheep, and David from following the ewes, to eminent employments. Idle people lie more open to the temptations of Satan than to the calls of God. (4.) They were men that were accustomed to hardships and hazards; the fisher's trade, more than any other, is laborious and perilous; fishermen must be often wet and cold; they must watch, and wait, and toil, and be often in perils by waters. Note, Those who have learned to bear hardships, and run hazards, are best prepared for the fellowship and discipleship of Jesus Christ. Good soldiers of Christ must endure hardness.

III. What they were doing. Peter and Andrew were then using their nets, they were fishing; and James and John were mending their nets, which was an instance of their industry and good husbandry. They did not go to their father for money to buy new nets, but took pains to mend their old ones. It is commendable to make what we have go as far, and last as long, as may be. James and John were with their father Zebedee, ready to assist him, and make his business easy to him. Note, It is a happy and hopeful presage, to see children careful of their parents, and dutiful to them. Observe, 1. They were all employed, all very busy, and none idle. Note, When Christ comes, it is good to be found doing. "Am I in Christ?" is a very needful question for us to ask ourselves; and, next to that, "Am I in my calling?" 2. They were differently employed; two of them were fishing, and two of them mending their nets. Note, Ministers should be always employed, either in teaching or studying; they may always find themselves something to do, if it be not their own fault; and mending their nets, is, in its season, as necessary work as fishing.

IV. What the call was (v. 19); Follow me, and I will make you fishers of men. They had followed Christ before, as ordinary disciples (John i. 37), but so they might follow Christ, and follow their calling too; therefore they were called to a more close and constant attendance, and must leave their calling. Note, Even they who had been called to follow Christ, have need to be called to follow on, and to follow nearer, especially when they are designed for the work of the ministry. Observe,

1. What Christ intended them for; I will make you fishers of men; this alludes to their former calling. Let them be not proud of the new honour designed them, they are still but fishers; let them not be afraid of the new work cut out for them, for they have been used to fishing, and fishers they are still. It was usual with Christ to speak of spiritual and heavenly things under such allusions, and in such expressions, as took rise from common things that offered themselves to his view. David was called from feeding sheep to feed God's Israel; and when he is a king, is a shepherd. Note, (1.) Ministers are fishers of men, not to destroy them, but to save them, by bringing them into another element. They must fish, not for wrath, wealth, honour, and preferment, to gain them to themselves, but for souls, to gain them to Christ. They watch for your souls (Heb. xiii. 17), and seek not yours, but you, 2 Cor. xii. 14, 16. (2.) It is Jesus Christ that makes them so; I will make you fishers of men. It is he that qualifies men for this work, calls them to it, authorizes them in it, gives them commission to fish for souls, and wisdom to win them. Those ministers are likely to have comfort in their work, who are thus made by Jesus Christ.

2. What they must do in order to this; Follow me. They must separate themselves to a diligent attendance on him, and set themselves to a humble imitation of him; must follow him as their Leader. Note, (1.) Those whom Christ employs in any service for him, must first be fitted and qualified for it. (2.) Those who would preach Christ, must first learn Christ, and learn of him. How can we expect to bring others to the knowledge of Christ, if we do not know him well ourselves? (3.) Those who would get an acquaintance with Christ, must be diligent and constant in their attendance on him. The apostles were prepared for their work, by accompanying Christ all the time that he went in and out among them, Acts i. 21. There is no learning comparable to that which is got by following Christ. Joshua, by ministering to Moses, is fitted to be his successor. (4.) Those who are to fish for men, must therein follow Christ, and do it as he did, with diligence, faithfulness, and tenderness. Christ is the great pattern for preachers, and they ought to be workers together with him.

V. What was the success of this call. Peter and Andrew straightway left their nets (v. 20); and James and John immediately left the ship and their father (v. 22); and they all followed him. Note, Those who would follow Christ aright, must leave all to follow him. Every Christian must leave all in affection, set loose to all, must hate father and mother (Luke xiv. 26), must love them less than Christ, must be ready to part with his interest in them rather than with his interest in Jesus Christ; but those who are devoted to the work of the ministry are, in a special manner, concerned to disentangle themselves from all the affairs of this life, that they may give themselves wholly to that work which requires the whole man. Now,

1. This instance of the power of the Lord Jesus gives us good encouragement to depend upon the sufficiency of his grace. How strong and effectual is his word! He speaks, and it is done. The same power goes along with this word of Christ, Follow me, that went along with that word, Lazarus, come forth; a power to make willing, Ps. cx. 3.

2. This instance of the pliableness of the disciples, gives us a good example of obedience to the command of Christ. Note, It is the good property of all Christ's faithful servants to come when they are called, and to follow their Master wherever he leads them. They objected not their present employments, their engagements to their families, the difficulties of the service they were called to, or their own unfitness for it; but, being called, they obeyed, and, like Abraham, went out not knowing whither they went, but knowing very well whom they followed. James and John left their father: it is not said what became of him; their mother Salome was a constant follower of Christ; no doubt, their father Zebedee was a believer, but the call to follow Christ fastened on the young ones. Youth is the learning age, and the labouring age. The priests ministered in the prime of their life.
Adam Clarke: Commentary on the Bible - 1831
4:18: Simon called Peter, and Andrew his brother - Why did not Jesus Christ call some of the eminent Scribes or Pharisees to publish his Gospel, and not poor unlearned fishermen, without credit or authority? Because it was the kingdom of heaven they were to preach, and their teaching must come from above: besides, the conversion of sinners, though it be effected instrumentally by the preaching of the Gospel, yet the grand agent in it is the Spirit of God. As the instruments were comparatively mean, and, the work which was accomplished by them was grand and glorious, the excellency of the power at once appeared to be of God, and not of man; and thus the glory, due alone to his name, was secured, and the great Operator of all good had the deserved praise. Seminaries of learning, in the order of God's providence and grace, have great and important uses; and, in reference to such uses, they should be treated with great respect: but to make preachers of the Gospel is a matter to which they are utterly inadequate; it is a, prerogative that God never did, and never will, delegate to man.
Where the seed of the kingdom of God is sowed, and a dispensation of the Gospel is committed to a man, a good education may be of great and general use: but it no more follows, because a man has had a good education, that therefore he is qualified to preach the Gospel, than it does, that because he has not had that, therefore he is unqualified; for there may be much ignorance of Divine things where there is much human learning; and a man may be well taught in the things of God, and be able to teach others, who has not had the advantages of a liberal education.
Men-made ministers have almost ruined the heritage of God. To prevent this, our Church requires that a man be inwardly moved to take upon himself this ministry, before he can be ordained to it. And he who cannot say, that he trusts (has rational and Scriptural conviction) that he is moved by the Holy Ghost to take upon himself this office, is an intruder into the heritage of God, and his ordination, ipso facto, vitiated and of none effect. See the truly apostolic Ordination Service of the Church of England.
Fishers - Persons employed in a lawful and profitable avocation, and faithfully discharging their duty in it. It was a tradition of the elders, that one of Joshua's ten precepts was, that all men should have an equal right to spread their nets and fish in the sea of Tiberias, or Galilee. The persons mentioned here were doubtless men of pure morals; for the minister of God should have a good report from them that are without.
Albert Barnes: Notes on the Bible - 1834
4:18: Sea of Galilee - This was also called the Sea of Tiberias and the Lake of Gennesareth, and also the Sea of Chinnereth, Num 34:11; Deu 3:17; Jos 12:3. Its form is an irregular oval, with the large end to the north. It is about 14 miles in length, and from 6 miles to 9 miles in width. It is about 600 feet lower than the Mediterranean, and this great depression accounts for some of its special phenomena. There is no part of Palestine, it is said, which can be compared in beauty with the environs of this lake. Many populous cities once stood on its shores, such as Tiberias, Bethsaida, Capernaum, Chorazin, Hippo, etc. The shores are described by Josephus as a perfect paradise, producing every luxury under heaven at all seasons of the year, and its remarkable beauty is still noticed by the traveler. "Seen from any point of the surrounding heights, it is a fine sheet of water a burnished mirror set in a framework of surrounding hills and rugged mountains, which rise and roll backward and upward to where hoary Hermon hangs the picture on the blue vault of heaven." The lake is fed mainly by the Jordan; but besides this there are several great fountains and streams emptying into it during the rainy seasons, which pour an immense amount of water into it, raising its level several feet above the ordinary mark. See The Land and the Book (Thomson), vol. ii. p. 77. Lieutenant Lynch reports its greatest ascertained depth at 165 feet. The waters of the lake are sweet and pleasant to the taste, and clear. The lake still abounds with fish, and gives employment, as it did in the time of our Saviour, to those who live on its shores. It is, however, stormy, probably due to the high hills by which it is surrounded.
Simon called Peter - The name "Peter" means a rock, and is the same as "Cephas." See the Mat 16:18 note; also Joh 1:42 note; Co1 15:5 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: walking: Mat 1:16-18; Luk 5:2
sea: Mat 15:29; Num 34:11; Deu 3:17, Chinnereth, Luk 5:1, lake of Gennesaret, Joh 6:1, Joh 21:1, sea of Tiberias
two: Mat 10:2; Luk 6:14; Joh 1:40-42, Joh 6:8
for: Exo 3:1, Exo 3:10; Jdg 6:11, Jdg 6:12; Kg1 19:19-21; Psa 78:70-72; Amo 7:14, Amo 7:15; Co1 1:27-29
Geneva 1599
4:18 (3) And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
(3) Christ, thinking that he would eventually depart from us, even at the beginning of his preaching gets himself disciples of a heavenly sort, poor and unlearned, and therefore such as might be left as honest witnesses of the truth of those things which they heard and saw.
John Gill
4:18 And Jesus walking by the sea of Galilee,.... Not for his recreation and diversion, or by accident: but on purpose to look out for, and call some, whom he had chosen to be his disciples. And as he was walking about, to and fro, he "saw two" persons; and as soon as he saw them, he knew them to be those he had determined to make his apostles: and these are described by their relation to each other, "brethren"; not merely because they were of the same nation, or of the same religion, or of the same employ and business of life, but because they were of the same blood; and by their names, "Simon called Peter, and Andrew his brother". Simon is the same name with "Simeon"; and so he is called, Acts 15:14 and which, in the Jerusalem dialect, is read "Simon". His surname "Peter", which was afterwards given him by Christ, Mt 16:18 is Greek, and answers to "Cephas", signifying a "rock": though this name is to be met with in the Talmudic (d) writings, where we read of R. Jose, , "bar Petros". This his surname is added here, to distinguish him from Simon, the Canaanite. The name of his brother Andrew is generally thought to be Greek; though some have derived it from "to vow", and is also to be observed in the writings of the Jews (e); where mention is made of R. Chanina, bar Andrei. They are further described by the work they were at, or business they were employed in,
casting a net into the sea; either in order to catch fish in it, or to wash it, Lk 5:2 and the reason of their so doing is added; "for they were fishers". Of this mean employment were the very first persons Christ was pleased to call to the work of the ministry; men of no education, who made no figure in life, but were despicable and contemptible: this he did, to make it appear, that they were not qualified for such service of themselves; that all their gifts and qualifications were from him; to show his own power; to confound the wisdom of the wise; and to let men see, that none ought to glory in themselves, but in him. The Jews have a notion of the word of God and prophecy being received and embraced only by such sort of persons: says R. Isaac Arama (f),
"his word came to heal all, but some particular persons only receive it; and who of all men are of a dull under standing, , "fishermen, who do business in the sea": this is what is written; "they that go down to the sea in ships, that do business in great waters, these see the works of the Lord": these seem not indeed fit to receive anything that belongs to the understanding, because of their dulness; and yet these receive the truth of prophecy and vision, because they believe his word.''
I cannot but think, that some respect is had to these fishers, in Ezek 47:10 "it shall come to pass that fishers shall stand upon it": that is, upon, or by the river of waters, said in Ezek 47:8 to "issue out toward the east country, and go down into the desert": which both R. Jarchi and Kimchi understand of the sea of Tiberias; the same with the sea of Galilee, by which Christ walked; and where he found these fishers at work, and called them. See also Jer 16:16
(d) T. Hieros. Moed Katon, fol 82. 4. Avoda Zara, fol 42. 3. (e) T. Hieros. Megilla, fol. 75. 2. & Geracot, fol. 2. 3. (f) Apud Galatin. de Arcan. Cathol. ver. l. 3. c. 5. p. 119. & Crocium de Messia Thes. 213. p. 62, 63.
John Wesley
4:18 Mk 1:16; Lk 5:1.
Robert Jamieson, A. R. Fausset and David Brown
4:18 And Jesus, walking--The word "Jesus" here appears not to belong to the text, but to have been introduced from those portions of it which were transcribed to be used as church lessons; where it was naturally introduced as a connecting word at the commencement of a lesson.
by the Sea of Galilee, saw two brethren, Simon called Peter and Andrew his brother, casting a net into the sea; for they were fishers--"called Peter" for the reason mentioned in Mt 16:18.
4:194:19: Եւ ասէ ցնոսա. Եկա՛յք զկնի իմ, եւ արարից զձեզ որսո՛րդս մարդկան։
19 Եւ նրանց ասաց. «Իմ յետեւի՛ց եկէք, եւ ես ձեզ մարդկանց որսորդներ պիտի դարձնեմ»
19 Ըսաւ անոնց. «Իմ ետեւէս եկէք ու ձեզ մարդոց որսորդ ընեմ»։
Եւ ասէ ցնոսա. Եկայք զկնի իմ, եւ արարից զձեզ որսորդս մարդկան:

4:19: Եւ ասէ ցնոսա. Եկա՛յք զկնի իմ, եւ արարից զձեզ որսո՛րդս մարդկան։
19 Եւ նրանց ասաց. «Իմ յետեւի՛ց եկէք, եւ ես ձեզ մարդկանց որսորդներ պիտի դարձնեմ»
19 Ըսաւ անոնց. «Իմ ետեւէս եկէք ու ձեզ մարդոց որսորդ ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1919: и говорит им: идите за Мною, и Я сделаю вас ловцами человеков.
4:19  καὶ λέγει αὐτοῖς, δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων.
4:19. καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them,"Δεῦτε (Ye-should-hitherto) ὀπίσω (aback-unto-which) μου, (of-me) καὶ (and) ποιήσω (I-shall-do-unto) ὑμᾶς (to-ye) ἁλεεῖς (salters-of) ἀνθρώπων. (of-mankinds)
4:19. et ait illis venite post me et faciam vos fieri piscatores hominumAnd he saith to them: Come ye after me, and I will make you to be fishers of men.
19. And he saith unto them, Come ye after me, and I will make you fishers of men.
4:19. And he said to them: “Follow me, and I will make you fishers of men.”
4:19. And he saith unto them, Follow me, and I will make you fishers of men.
And he saith unto them, Follow me, and I will make you fishers of men:

19: и говорит им: идите за Мною, и Я сделаю вас ловцами человеков.
4:19  καὶ λέγει αὐτοῖς, δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων.
4:19. et ait illis venite post me et faciam vos fieri piscatores hominum
And he saith to them: Come ye after me, and I will make you to be fishers of men.
4:19. And he said to them: “Follow me, and I will make you fishers of men.”
4:19. And he saith unto them, Follow me, and I will make you fishers of men.
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
19 (Почти буквально Мк I, 17). Нескольких слов было теперь достаточно, чтобы ученики пошли за Спасителем. Идите за Мною — выражение это вполне соответствует еврейскому (леху ахара), которое по употреблению у евреев означало ученичество. Спаситель говорил: идите за Мною, т. е. будьте Моими спутниками и учениками. — И сделаю вас ловцами человеков: Симон и Андрей были рыбарями в вещественном смысле. Спаситель говорит им, что Он хочет сделать их рыбарями в духовном смысле; вместо обыкновенной рыбы апостолы будут уловлять людей в сеть евангельскую.
Adam Clarke: Commentary on the Bible - 1831
4:19: Follow me - Come after me, δευτε οπισω μου. Receive my doctrines, imitate me in my conduct - in every respect be my disciples. We may observe that most of the calls of God to man are expressed in a few solemn words, which alarm, the conscience, and deeply impress the heart.
I will make you fishers of men - Eze 47:8-10, casts much light on this place; and to this prophet our Lord probably alludes. To follow Christ, and be admitted into a partnership of his ministry, is a great honor; but those only who are by himself fitted for it, God calls. Miserable are those who do not wait fur this call - who presume to take the name of fishers of men, and know not how to cast the net of the Divine word, because not brought to an acquaintance with the saving power of the God who bought them. Such persons, having only their secular interest in view, study not to catch men, but to catch money: and though, for charity's sake, it may be said of a pastor of this spirit, he does not enter the sheepfold as a thief, yet he certainly lives as a hireling. See Quesnel.
Some teach to work, but have no hands to row;
Some will be eyes, but have no light to see;
Some will be guides, but have no feet to go;
Some deaf, yet ears, some dumb, yet tongues will be;
Dumb, deaf, lame, blind, and maimed, yet fishers all!
Fit for no use but store an hospital.
Fletcher's Piscatory Eclogues. Ec iv. 5, 18.
Following a person, in the Jewish phrase, signifies being his disciple or scholar. See a similar mode of speech, Kg2 6:19.
Albert Barnes: Notes on the Bible - 1834
4:19: Fishers of men - Ministers or preachers of the gospel, whose business it shall be to win souls to Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: Follow: Mat 8:22, Mat 9:9, Mat 16:24, Mat 19:21; Mar 2:14; Luk 5:27, Luk 9:59; Joh 1:43, Joh 12:26; Joh 21:22
I will: Eze 47:9, Eze 47:10; Mar 1:17, Mar 1:18; Luk 5:10, Luk 5:11; Co1 9:20-22; Co2 12:16
John Gill
4:19 And he saith unto them, follow me,.... These two brethren had been the disciples of John, as Theophylact thinks, and which seems agreeable to Jn 1:35 and though through John's pointing out Christ unto them, they had some knowledge of him, and conversation with him, yet they abode with him but for that day, Jn 1:37 and afterwards returned to their master; and upon his imprisonment, betook themselves to their former employment: from whence Christ now calls them to be his disciples, saying "follow me", or "come after me": that is, be a disciple of mine; see Lk 14:27. And to encourage them to it, makes use of this argument; "and", or "for", I "will make you fishers of men": you shall be fishers still, but in a higher sense; and in a far more noble employment, and to much better purpose. The net they were to spread and cast was the Gospel, see Mt 13:47 for Christ made them not , "fishers of the law", to use the words of Maimonides (g), but fishers of the Gospel. The sea into which they were to cast the net was first Judea, and then the whole world; the fish they were to catch were the souls of men, both among Jews and Gentiles; of whose conversion and faith they were to be the happy instruments: now none could make them fishers in this sense, or fit them for such service, and succeed them in it, but Christ; and who here promises it unto them.
(g) Hilcot. Talmud. Torah, c. 1. sect. 12. so Dr. Lightfoot cites the phrase, but in Ed. Amsterd. it is , "the judgments of the law".
Robert Jamieson, A. R. Fausset and David Brown
4:19 And he saith unto them, Follow me--rather, as the same expression is rendered in Mark, "Come ye after Me" (Mk 1:17).
and I will make you fishers of men--raising them from a lower to a higher fishing, as David was from a lower to a higher feeding (Ps 78:70-72).
4:204:20: Եւ նոցա թողեա՛լ վաղվաղակի զգործիսն՝ գնացի՛ն զհետ նորա։
20 Եւ նրանք իսկոյն թողնելով ուռկանները՝ գնացին նրա յետեւից
20 Անոնք ալ շուտ մը ուռկանները թողուցին ու անոր ետեւէն գացին։
Եւ նոցա թողեալ վաղվաղակի զգործիսն` գնացին զհետ նորա:

4:20: Եւ նոցա թողեա՛լ վաղվաղակի զգործիսն՝ գնացի՛ն զհետ նորա։
20 Եւ նրանք իսկոյն թողնելով ուռկանները՝ գնացին նրա յետեւից
20 Անոնք ալ շուտ մը ուռկանները թողուցին ու անոր ետեւէն գացին։
zohrab-1805▾ eastern-1994▾ western am▾
4:2020: И они тотчас, оставив сети, последовали за Ним.
4:20  οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῶ.
4:20. οἱ (The-ones) δὲ (moreover) εὐθέως (unto-straight) ἀφέντες ( having-had-sent-off ) τὰ (to-the-ones) δίκτυα (to-nets) ἠκολούθησαν (they-pathed-along-unto) αὐτῷ. (unto-it)
4:20. at illi continuo relictis retibus secuti sunt eumAnd they immediately leaving their nets, followed him.
20. And they straightway left the nets, and followed him.
4:20. And at once, leaving behind their nets, they followed him.
4:20. And they straightway left [their] nets, and followed him.
And they straightway left [their] nets, and followed him:

20: И они тотчас, оставив сети, последовали за Ним.
4:20  οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῶ.
4:20. at illi continuo relictis retibus secuti sunt eum
And they immediately leaving their nets, followed him.
4:20. And at once, leaving behind their nets, they followed him.
4:20. And they straightway left [their] nets, and followed 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
20 (Почти буквально Мк I:18). Смысл выражения зависит от того, где поставить запятую. Правильнее относить «тотчас» к «оставивши».
Adam Clarke: Commentary on the Bible - 1831
4:20: They straightway left their nets - A change, as far as it respected secular things, every way to their disadvantage. The proud and the profane may exult and say, "Such preachers as these cannot be much injured by their sacrifices of secular property - they have nothing but nets, etc., to leave." Let such carpers at the institution of Christ know, that he who has nothing but a net, and leaves that for the sake of doing good to the souls of men, leaves his All: besides, he lived comfortably by his net before; but, in becoming the servant of all for Christ's sake, he often exposes himself to the want of even a morsel of bread. See on Mat 19:27 (note).
Albert Barnes: Notes on the Bible - 1834
4:20: Straightway - Immediately - as all should do when the Lord Jesus calls them.
Left their nets - Their nets were the means of their living, perhaps all their property. By leaving them immediately, and following him, they gave every evidence of sincerity. They showed, what we should, that they were willing to forsake all for the sake of Jesus, and to follow him wheRev_er he should lead them. They went forth to persecution and death for his sake; but also to the honor of saving souls from death, and establishing a church that shall continue to the end of time. Little did they know what awaited them when they left their unmended nets to rot on the beach, and followed the unknown and unhonored Jesus of Nazareth. So we know not what awaits us when we become his followers; but we should cheerfully go when our Saviour calls, willing to commit all into his hands - come honor or dishonor, sickness or health, riches or poverty, life or death. Be it ours to do our duty at once, and to commit the result to the great Redeemer who has called us. Compare Mat 6:33; Mat 8:21-22; Joh 21:21-22.
Follow him - This is an expression denoting that they became his disciples, Kg2 6:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: Mat 10:37, Mat 19:27; Kg1 19:21; Psa 119:60; Mar 10:28-31; Luk 18:28-30; Gal 1:16
John Gill
4:20 And they straightway left their nets,.... That is, as soon as he had called them, they left their worldly employment, and followed him; they gave up themselves to his service, and became his disciples; they not only left their "nets", but their fishing boats, and fishing trade, and all that belonged to it, even all their substance; and also their relations, friends, and acquaintance, see Mt 19:27 which shows what a mighty power went along with the words and call of Christ; and what a ready, cheerful, and voluntary subjection this produces, wherever it takes place.
Robert Jamieson, A. R. Fausset and David Brown
4:20 And they straightway left their nets, and followed him.
4:214:21: Եւ մատուցեալ անտի յառաջ՝ ետես ա՛յլ երկուս եղբարս, զՅա՛կովբոս Զեբեդեայ եւ զՅովհա՛ննէս զեղբայր նորա ՚ի նաւի՝ Զեբեդեա՛ւ հանդերձ հարբն իւրեանց, մինչդեռ կազմէին զուռկանս իւրեանց. եւ կոչեա՛ց զնոսա[63]։ [63] Ոմանք. Եղբայր նորա ՚ի նաւին... մինչ կազմէին։
21 Եւ այնտեղից առաջ գնալով, տեսաւ երկու այլ եղբայրների՝ Զեբեդէոսի որդի Յակոբոսին եւ նրա եղբայր Յովհաննէսին, մինչ նաւակի մէջ էին իրենց հօր՝ Զեբեդէոսի հետ միասին եւ իրենց ուռկանները կարգի էին բերում. եւ նրանց էլ կանչեց
21 Անկէ յառաջ երթալով՝ տեսաւ ուրիշ երկու եղբայրներ, Զեբեդեան Յակոբոսը ու անոր եղբայրը Յովհաննէսը, նաւին մէջ իրենց հօրը Զեբեդէոսի հետ, իրենց ուռկանները կը կարկտնէին ու կանչեց զանոնք.
Եւ մատուցեալ անտի յառաջ` ետես այլ երկուս եղբարս, զՅակովբոս Զեբեդեայ եւ զՅովհաննէս զեղբայր նորա, ի նաւի Զեբեդեաւ հանդերձ հարբն իւրեանց, մինչ կազմէին զուռկանս իւրեանց, եւ կոչեաց զնոսա:

4:21: Եւ մատուցեալ անտի յառաջ՝ ետես ա՛յլ երկուս եղբարս, զՅա՛կովբոս Զեբեդեայ եւ զՅովհա՛ննէս զեղբայր նորա ՚ի նաւի՝ Զեբեդեա՛ւ հանդերձ հարբն իւրեանց, մինչդեռ կազմէին զուռկանս իւրեանց. եւ կոչեա՛ց զնոսա[63]։
[63] Ոմանք. Եղբայր նորա ՚ի նաւին... մինչ կազմէին։
21 Եւ այնտեղից առաջ գնալով, տեսաւ երկու այլ եղբայրների՝ Զեբեդէոսի որդի Յակոբոսին եւ նրա եղբայր Յովհաննէսին, մինչ նաւակի մէջ էին իրենց հօր՝ Զեբեդէոսի հետ միասին եւ իրենց ուռկանները կարգի էին բերում. եւ նրանց էլ կանչեց
21 Անկէ յառաջ երթալով՝ տեսաւ ուրիշ երկու եղբայրներ, Զեբեդեան Յակոբոսը ու անոր եղբայրը Յովհաննէսը, նաւին մէջ իրենց հօրը Զեբեդէոսի հետ, իրենց ուռկանները կը կարկտնէին ու կանչեց զանոնք.
zohrab-1805▾ eastern-1994▾ western am▾
4:2121: Оттуда, идя далее, увидел Он других двух братьев, Иакова Зеведеева и Иоанна, брата его, в лодке с Зеведеем, отцом их, починивающих сети свои, и призвал их.
4:21  καὶ προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελφούς, ἰάκωβον τὸν τοῦ ζεβεδαίου καὶ ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῶ πλοίῳ μετὰ ζεβεδαίου τοῦ πατρὸς αὐτῶν καταρτίζοντας τὰ δίκτυα αὐτῶν· καὶ ἐκάλεσεν αὐτούς.
4:21. Καὶ (And) προβὰς (having-had-stepped-before) ἐκεῖθεν (thither-from) εἶδεν (it-had-seen) ἄλλους ( to-other ) δύο (to-two) ἀδελφούς , ( to-brethrened ,"Ἰάκωβον (to-an-Iakobos) τὸν (to-the-one) τοῦ (of-the-one) Ζεβεδαίου (of-a-Zebedaios) καὶ (and) Ἰωάνην (to-an-Ioanes) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ, (of-it,"ἐν (in) τῷ (unto-the-one) πλοίῳ (unto-a-floatlet) μετὰ (with) Ζεβεδαίου (of-a-Zebedaios) τοῦ (of-the-one) πατρὸς (of-a-father) αὐτῶν (of-them) καταρτίζοντας ( to-adjusting-down-to ) τὰ (to-the-ones) δίκτυα (to-nets) αὐτῶν, (of-them,"καὶ (and) ἐκάλεσεν (it-called-unto) αὐτούς. (to-them)
4:21. et procedens inde vidit alios duos fratres Iacobum Zebedaei et Iohannem fratrem eius in navi cum Zebedaeo patre eorum reficientes retia sua et vocavit eosAnd going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets: and he called them.
21. And going on from thence he saw other two brethren, James the of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and he called them.
4:21. And continuing on from there, he saw another two brothers, James of Zebedee, and his brother John, in a ship with their father Zebedee, repairing their nets. And he called them.
4:21. And going on from thence, he saw other two brethren, James [the son] of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
And going on from thence, he saw other two brethren, James [the son] of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them:

21: Оттуда, идя далее, увидел Он других двух братьев, Иакова Зеведеева и Иоанна, брата его, в лодке с Зеведеем, отцом их, починивающих сети свои, и призвал их.
4:21  καὶ προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελφούς, ἰάκωβον τὸν τοῦ ζεβεδαίου καὶ ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῶ πλοίῳ μετὰ ζεβεδαίου τοῦ πατρὸς αὐτῶν καταρτίζοντας τὰ δίκτυα αὐτῶν· καὶ ἐκάλεσεν αὐτούς.
4:21. et procedens inde vidit alios duos fratres Iacobum Zebedaei et Iohannem fratrem eius in navi cum Zebedaeo patre eorum reficientes retia sua et vocavit eos
And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets: and he called them.
4:21. And continuing on from there, he saw another two brothers, James of Zebedee, and his brother John, in a ship with their father Zebedee, repairing their nets. And he called them.
4:21. And going on from thence, he saw other two brethren, James [the son] of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
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
21 (Мк I:19, 20). Относительно призвания Иакова и Иоанна имеют силу те же замечания, какие были сделаны о стихе 18. Иоанн был призван раньше вместе с Андреем, хотя и не называет себя по имени (Ин I:37 и след.). Иаков был призван теперь, по-видимому, в первый раз. Он здесь отличается от Иакова Алфеева (Мф X:3). Что касается Зеведея, отца Иакова и Иоанна, то он не последовал за Христом. Не последовал потому, что, как говорит Златоуст, «по-видимому, не уверовал (mh pisteusaV). Поэтому и оставили его ученики. И не только не уверовал, но и противостоял добродетели и благочестию».
Albert Barnes: Notes on the Bible - 1834
4:21: And going on from thence - From the place where he had found Peter and Andrew, Mat 4:18.
Saw two other brothers - They were men engaged in the same employment, as it is probable that there were many such in the neighborhood of the lake.
In a ship - A small vessel. In fact, it was little more, probably, than a sail-boat.
Mending their nets - A very common employment when they were not actually engaged in fishing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: other: Mat 10:2, Mat 17:1, Mat 20:20, Mat 20:21, Mat 26:37; Mar 1:19, Mar 1:20, Mar 3:17, Mar 5:37; Luk 5:10, Luk 5:11; Joh 21:2; Act 12:2
John Gill
4:21 And going on from thence, he saw other two,.... When he had gone but a little way further, Mk 1:19 he spied two other persons he was looking for, and had designed to call to the office of apostleship; and these are also described as "brethren", and by name,
James, the son of Zebedee, and John his brother. The Jews make mention in their writings (h), of one , "R. James, the son of Zebedee": which Capellus (i) conjectures is the very same person here mentioned: but the James they speak of as a disciple of Jesus, they call , "James the heretic" (k); who, they say, was of the village of Secaniah, and sometimes of the village of Sama. His brother's name was John, who was the Evangelist, as well as Apostle: these were
in a ship with Zebedee their father. Men of this name, and sons of men of this name, were very common among the Jewish Rabbins; but neither this man, nor his sons, were masters or doctors in Israel; for such Christ chose not for his apostles. It seems to be the same name with Zebadiah, 1Chron 27:7 these, with him, were "mending their nets", which were broken, and needed repairing; and perhaps being poor, could not afford to buy new ones: this shows their industry and diligence, and may be a pattern and example to persons, closely to attend the business of their calling, whilst the providence of God continues them in it.
And he called them: from their employment, to follow him, and become his disciples; and no doubt gave them the same promise and encouragement he had given the two former.
(h) T. Hieros. Yebamot, fol. 9. 4. & Maaser Sheni, fol. 55. 2. Trumot. fol. 45. 2. Sheviith. fol. 35. 1. Bereshith Rab. fol. 31. 4. & 36. 2. (i) Spicilegium in loc. (k) T. Bab. Megilla, 23. 1. Avoda Zara, fol 17. 1. & 27. 2. & 28. 1. Cholin. fol. 84. 1. T. Hieros. Sabbat. fol. 14. 4. & Abvoda Zara, fol. 40. 4. Midrash Kohelet, fol. 62. 4. & 77. 1. Juchasin, fol. 41. 1.
Robert Jamieson, A. R. Fausset and David Brown
4:21 And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship--rather, "in the ship," their fishing boat.
with Zebedee their father, mending their nets: and he called them.
4:224:22: Նոցա թողեալ վաղվաղակի զնա՛ւն եւ զհայր իւրեանց, գնացին զհետ նորա[64]։[64] Ոմանք. Եւ նոցա թողեալ վաղ՛՛։ ՚Ի լուս՛՛. Եւ զհայրն իւրե՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
22 Նրանք իսկոյն թողնելով նաւակը եւ իրենց հօրը՝ գնացին նրա յետեւից:
22 Անոնք ալ շուտ մը նաւն ու հայրերնին թողուցին ու անոր ետեւէն գացին։
Նոցա թողեալ վաղվաղակի զնաւն եւ զհայր իւրեանց, գնացին զհետ նորա:

4:22: Նոցա թողեալ վաղվաղակի զնա՛ւն եւ զհայր իւրեանց, գնացին զհետ նորա[64]։
[64] Ոմանք. Եւ նոցա թողեալ վաղ՛՛։ ՚Ի լուս՛՛. Եւ զհայրն իւրե՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
22 Նրանք իսկոյն թողնելով նաւակը եւ իրենց հօրը՝ գնացին նրա յետեւից:
22 Անոնք ալ շուտ մը նաւն ու հայրերնին թողուցին ու անոր ետեւէն գացին։
zohrab-1805▾ eastern-1994▾ western am▾
4:2222: И они тотчас, оставив лодку и отца своего, последовали за Ним.
4:22  οἱ δὲ εὐθέως ἀφέντες τὸ πλοῖον καὶ τὸν πατέρα αὐτῶν ἠκολούθησαν αὐτῶ.
4:22. οἱ (The-ones) δὲ (moreover) εὐθέως (unto-straight) ἀφέντες ( having-had-sent-off ) τὸ (to-the-one) πλοῖον (to-a-floatlet) καὶ (and) τὸν (to-the-one) πατέρα (to-a-father) αὐτῶν (of-them) ἠκολούθησαν (they-pathed-along-unto) αὐτῷ. (unto-it)
4:22. illi autem statim relictis retibus et patre secuti sunt eumAnd they forthwith left their nets and father, and followed him.
22. And they straightway left the boat and their father, and followed him.
4:22. And immediately, leaving their nets and their father behind, they followed him.
4:22. And they immediately left the ship and their father, and followed him.
And they immediately left the ship and their father, and followed him:

22: И они тотчас, оставив лодку и отца своего, последовали за Ним.
4:22  οἱ δὲ εὐθέως ἀφέντες τὸ πλοῖον καὶ τὸν πατέρα αὐτῶν ἠκολούθησαν αὐτῶ.
4:22. illi autem statim relictis retibus et patre secuti sunt eum
And they forthwith left their nets and father, and followed him.
4:22. And immediately, leaving their nets and their father behind, they followed him.
4:22. And they immediately left the ship and their father, and followed 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
22 (Мк I:20). Златоуст и Феофилакт ставят поступок братьев примером для лиц, следующих и желающих следовать за Христом, оставляющих ради этого имущество и родных.
Adam Clarke: Commentary on the Bible - 1831
4:22: Left the ship and their father - By the ship, το πλοιον, we are to understand the mere fishing-boat, used for extending their nets in the water and bringing the hawser or rope of the farther end to shore, by which the net was pulled to land. But why should these be called to leave their employment and their father, probably now aged? To this I answer, that to be obedient to, provide for, and comfort our parents, is the highest duty we owe or can discharge, except that to God. But, when God calls to the work of the ministry, father and mother and all must be left. Were we necessary to their comfort and support before? Then God, if he call us into another work or state, will take care to supply to them our lack of service some other way; and, if this be not done, it is a proof we have mistaken our call. Again, were our parents necessary to us, and in leaving them for the sake of the Gospel, or in obedience to a Divine command, do we deprive ourselves of the comforts of life? No matter: we should prefer the honor of serving the Most High, even in poverty and humility, to all the comforts of a father's house. But what an honor was the vocation of James and John, to old Zebedee their father! His sons are called to be heralds of the God of heaven! Allowing him to have been a pious man, this must have given him unutterable delight.
Albert Barnes: Notes on the Bible - 1834
4:22: Left their father - This showed how willing they were to follow Jesus. They showed us what we ought to do. If necessary, we should leave father, and mother, and every friend, Luk 14:26. If they will go with us, and be Christians, it is well; if not, yet they should not hinder us. We should be the followers of Jesus. And, while in doing it we should treat our friends kindly and tenderly, yet we ought at all hazards to obey God, and do our duty to him. We may add that many, very many children, since Sunday schools have commenced, have been the means of their parents' conversion. Many children have spoken to their parents, or read the Bible to them, or other books, and prayed for them, and God has blessed them and converted them. Every child in a Sunday school ought to be a Christian; and then should strive and pray that God would convert his parents, and make them Christians too. We see here, too, what humble instruments God makes use of to convert people. He chose fishermen to convert the world. He chooses the foolish to confound the wise. And it shows that religion is true, and is the power of God, when he makes use of such instruments to change the hearts of people and save their souls. See the notes at Co1 1:26-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: Mat 10:37; Deu 33:9, Deu 33:10; Mar 1:20; Luk 9:59, Luk 9:60, Luk 14:26, Luk 14:33; Co2 5:16
John Gill
4:22 And they immediately left the ship,.... More is expressed here than before, for they not only left their nets, but their ship too; which was of much more value; nay, even "their father" also, "with the hired servants", Mk 1:20 and so complied with the call of Christ to his people, Ps 45:10 and thereby proved, that they were sincerely his followers, Lk 14:26 and might expect the gracious promise of Christ to be made good unto them, Mt 19:28.
Robert Jamieson, A. R. Fausset and David Brown
4:22 And they immediately left the ship and their father--Mark adds an important clause: "They left their father Zebedee in the ship with the hired servants" (Mk 1:20); showing that the family were in easy circumstances.
and followed him--Two harmonistic questions here arise: First, Was this the same calling as that recorded in Jn 1:35-42? Clearly not. For, (1) That call was given while Jesus was yet in Judea: this, after His return to Galilee. (2) Here, Christ calls Andrew: there, Andrew solicits an interview with Christ. (3) Here, Andrew and Peter are called together: there, Andrew having been called, with an unnamed disciple, who was clearly the beloved disciple (see on Jn 1:40), goes and fetches Peter his brother to Christ, who then calls him. (4) Here, John is called along with James his brother: there, John is called along with Andrew, after having at their own request had an interview with Jesus; no mention being made of James, whose call, if it then took place, would not likely have been passed over by his own brother. Thus far nearly all are agreed. But on the next question opinion is divided: Was this the same calling as that recorded in Lk 5:1-11? Many able critics think so. But the following considerations are to us decisive against it. First here, the four are called separately, in pairs: in Luke, all together. Next, in Luke, after a glorious miracle: here, the one pair are casting their net, the other are mending theirs. Further, here, our Lord had made no public appearance in Galilee, and so had gathered none around Him; He is walking solitary by the shores of the lake when He accosts the two pairs of fishermen: in Luke, the multitude are pressing upon Him, and hearing the word of God, as He stands by the Lake of Gennesaret--a state of things implying a somewhat advanced stage of His early ministry, and some popular enthusiasm. Regarding these successive callings, see on Lk 5:1.
First Galilean Circuit (Mt 4:23-25).
4:234:23: Եւ շրջէր Յիսուս ընդ ամենայն կողմն Գալիլեացւոց. ուսուցանէր ՚ի ժողովուրդս նոցա՝ եւ քարոզէ՛ր զաւետարանն արքայութեան, եւ բժշկէ՛ր զամենայն հիւանդութիւնս՝ եւ զամենայն ախտս ՚ի ժողովրդեանն[65]։ [65] Օրինակ մի. Ուսուցանէր զնոսա՝ եւ քարոզէր։
23 Եւ Յիսուս շրջում էր Գալիլիայի բոլոր կողմերը, ուսուցանում էր նրանց ժողովարաններում, քարոզում էր արքայութեան Աւետարանը եւ բժշկում ժողովրդի մէջ եղած բոլոր հիւանդութիւններն ու բոլոր ախտերը
23 Յիսուս բոլոր Գալիլիա պտըտելով, կը սորվեցնէր անոնց ժողովարաններուն մէջ եւ արքայութեան աւետարանը կը քարոզէր ու ժողովուրդին մէջի ամէն կերպ հիւանդութիւնները ու ամէն կերպ ցաւերը կը բժշկէր։
Եւ շրջէր Յիսուս ընդ ամենայն կողմն Գալիլեացւոց. ուսուցանէր ի ժողովուրդս նոցա եւ քարոզէր զաւետարանն արքայութեան, եւ բժշկէր զամենայն հիւանդութիւնս եւ զամենայն ախտս ի ժողովրդեանն:

4:23: Եւ շրջէր Յիսուս ընդ ամենայն կողմն Գալիլեացւոց. ուսուցանէր ՚ի ժողովուրդս նոցա՝ եւ քարոզէ՛ր զաւետարանն արքայութեան, եւ բժշկէ՛ր զամենայն հիւանդութիւնս՝ եւ զամենայն ախտս ՚ի ժողովրդեանն[65]։
[65] Օրինակ մի. Ուսուցանէր զնոսա՝ եւ քարոզէր։
23 Եւ Յիսուս շրջում էր Գալիլիայի բոլոր կողմերը, ուսուցանում էր նրանց ժողովարաններում, քարոզում էր արքայութեան Աւետարանը եւ բժշկում ժողովրդի մէջ եղած բոլոր հիւանդութիւններն ու բոլոր ախտերը
23 Յիսուս բոլոր Գալիլիա պտըտելով, կը սորվեցնէր անոնց ժողովարաններուն մէջ եւ արքայութեան աւետարանը կը քարոզէր ու ժողովուրդին մէջի ամէն կերպ հիւանդութիւնները ու ամէն կերպ ցաւերը կը բժշկէր։
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4:2323: И ходил Иисус по всей Галилее, уча в синагогах их и проповедуя Евангелие Царствия, и исцеляя всякую болезнь и всякую немощь в людях.
4:23  καὶ περιῆγεν ἐν ὅλῃ τῇ γαλιλαίᾳ, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῶ λαῶ.
4:23. Καὶ (And) περιῆγεν (it-was-leading-about) ἐν (in) ὅλῃ (unto-whole) τῇ (unto-the-one) Γαλιλαίᾳ, (unto-a-Galilaia) διδάσκων (teaching) ἐν (in) ταῖς (unto-the-ones) συναγωγαῖς (unto-leadings-together) αὐτῶν (of-them) καὶ (and) κηρύσσων (heralding) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) τῆς (of-the-one) βασιλείας (of-a-ruling-of) καὶ (and) θεραπεύων (ministering-of) πᾶσαν (to-all) νόσον (to-an-ailment) καὶ (and) πᾶσαν (to-all) μαλακίαν (to-a-softing-unto) ἐν (in) τῷ (unto-the-one) λαῷ. (unto-a-people)
4:23. et circumibat Iesus totam Galilaeam docens in synagogis eorum et praedicans evangelium regni et sanans omnem languorem et omnem infirmitatem in populoAnd Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom: and healing all manner of sickness and every infirmity, among the people.
23. And Jesus went about in all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness among the people.
4:23. And Jesus traveled throughout all of Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every sickness and every infirmity among the people.
4:23. And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.
And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people:

23: И ходил Иисус по всей Галилее, уча в синагогах их и проповедуя Евангелие Царствия, и исцеляя всякую болезнь и всякую немощь в людях.
4:23  καὶ περιῆγεν ἐν ὅλῃ τῇ γαλιλαίᾳ, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῶ λαῶ.
4:23. et circumibat Iesus totam Galilaeam docens in synagogis eorum et praedicans evangelium regni et sanans omnem languorem et omnem infirmitatem in populo
And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom: and healing all manner of sickness and every infirmity, among the people.
4:23. And Jesus traveled throughout all of Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every sickness and every infirmity among the people.
4:23. And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23 (Мк I:39; Лк IV:44). Нужно думать, что Иисус Христос сделал несколько путешествий по Галилее. Неизвестно, были ли тожественны путешествия, о которых говорит здесь Матфей, с теми, о которых говорят Марк и Лука в указанных местах. Путешествуя по Галилее, Иисус Христос учил в синагогах. Иоанн проповедовал на открытом воздухе; Иисус Христос также; но в некоторых случаях и, по-видимому, много раз — в синагогах. Синагоги возникли во время Вавилонского плена, когда храм был разрушен, и были молитвенными местами иудеев, где не приносилось, однако, никаких жертв. Синагога значит собрание. Слово «их» относится к жителям Галилеи. — Исцеляя всякую болезнь и всякую немощь в людях: слово исцеляя, по греч. qerapeuwn, значит лечить, ходить за больными, услуживать. Дальнейшие слова — всякую болезнь и всякую немощь — указывают на чудесный характер, который придает евангелист этому слову.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23: See here, I. What an industrious preacher Christ was; He went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom. Observe, 1. What Christ preached--the gospel of the kingdom. The kingdom of heaven, that is, of grace and glory, is emphatically the kingdom, the kingdom that was now to come; that kingdom which shall survive, as it doth surpass, all the kingdoms of the earth. The gospel is the charter of that kingdom, containing the King's coronation oath, by which he has graciously obliged himself to pardon, protect, and save the subjects of that kingdom; it contains also their oath of allegiance, by which they oblige themselves to observe his statutes and seek his honour; this is the gospel of the kingdom; this Christ was himself the Preacher of, that our faith in it might be confirmed. 2. Where he preached--in the synagogues; not there only, but there chiefly, because those were the places of concourse, where wisdom was to lift up her voice (Prov. i. 21); because they were places of concourse for religious worship, and there, it was to be hoped, the minds of the people would be prepared to receive the gospel; and there the scriptures of the Old Testament were read, the exposition of which would easily introduce the gospel of the kingdom. 3. What pains he took in preaching; He went about all Galilee, teaching. He might have issued out a proclamation to summon all to come to him; but, to show his humility, and the condescensions of his grace, he goes to them; for he waits to be gracious, and comes to seek and save. Josephus says, There were above two hundred cities and towns in Galilee, and all, or most of them, Christ visited. He went about doing good. Never was there such an itinerant preacher, such an indefatigable one, as Christ was; he went from town to town, to beseech poor sinners to be reconciled to God. This is an example to ministers, to lay themselves out to do good, and to be instant, and constant, in season, and out of season, to preach the word.

II. What a powerful physician Christ was; he went about not only teaching, but healing, and both with his word, that he might magnify that above all his name. He sent his word, and healed them. Now observe,

1. What diseases he cured--all without exception. He healed all manner of sickness, and all manner of disease. There are diseases which are called the reproach of physicians, being obstinate to all the methods they can prescribe; but even those were the glory of this Physician, for he healed them all, however inveterate. His word was the true panpharmacon--all-heal.

Three general words are here used to intimate this; he healed every sickness, noson, as blindness, lameness, fever, dropsy; every disease, or languishing, malakian, as fluxes and consumptions; and all torments, basanous, as gout, stone, convulsions, and such like torturing distempers; whether the disease was acute or chronical; whether it was a racking or a wasting disease; none was too bad, none too hard, for Christ to heal with a word's speaking.

Three particular diseases are specified; the palsy, which is the greatest weakness of the body; lunacy, which is the greatest malady of the mind, and possession of the Devil, which is the greatest misery and calamity of both, yet Christ healed all: for he is the sovereign Physician both of soul and body, and has command of all diseases.

2. What patients he had. A physician who was so easy of access, so sure of success, who cured immediately, without either a painful suspense and expectation, or such painful remedies as are worse than the disease; who cured gratis, and took no fees, could not but have abundance of patients. See here, what flocking there was to him from all parts; great multitudes of people came, not only from Galilee and the country about, but even from Jerusalem and from Judea, which lay a great way off; for his fame went throughout all Syria, not only among all the people of the Jews, but among the neighbouring nations, which, by the report that now spread far and near concerning him, would be prepared to receive his gospel, when afterwards it should be brought them. This is given as the reason why such multitudes came to him, because his fame had spread so widely. Note, What we hear of Christ from others, should invite us to him. The queen of Sheba was induced, by the fame of Solomon, to pay him a visit. The voice of fame is "Come, and see." Christ both taught and healed. They who came for cures, met with instruction concerning the things that belonged to their peace. It is well if any thing will bring people to Christ; and they who come to him will find more in him than they expected. These Syrians, like Naaman the Syrian, coming to be healed of their diseases, many of them being converts, 2 Kings v. 15, 17. They sought health for the body, and obtained the salvation of the soul; like Saul, who sought the asses, and found the kingdom. Yet it appeared, by the issue, that many of those who rejoiced in Christ as a Healer, forgot him as a Teacher.

Now concerning the cures which Christ wrought, let us, once for all, observe the miracle, the mercy, and the mystery, of them.

(1.) The miracle of them. They were wrought in such a manner, as plainly spake them to be the immediate products of a divine and supernatural power, and they were God's seal to his commission. Nature could not do these things, it was the God of nature; the cures were many, of diseases incurable by the art of the physician, of persons that were strangers, of all ages and conditions; the cures were wrought openly, before many witnesses, in mixed companies of persons that would have denied the matter of fact, if they could have had any colour for so doing; no cure ever failed, or was afterwards called in question; they were wrought speedily, and not (as cures by natural causes) gradually; they were perfect cures, and wrought with a word's speaking; all which proves him a Teacher come from God, for, otherwise, none could have done the works that he did, John iii. 2. He appeals to these as credentials, ch. xi. 4, 5; John v. 36. It was expected that the Messiah should work miracles (John vii. 31); miracles of this nature (Isa. xxxv. 5, 6); and we have this indisputable proof of his being the Messiah; never was there any man that did thus; and therefore his healing and his preaching generally went together, for the former confirmed the latter; thus here he began to do and to teach, Acts i. 1.

(2.) The mercy of them. The miracles that Moses wrought, to prove his mission, were most of them plagues and judgments, to intimate the terror of that dispensation, though from God; but the miracles that Christ wrought, were most of them cures, and all of them (except the cursing of the barren fig tree) blessings and favours; for the gospel dispensation is founded, and built up in love, and grace, and sweetness; and the management is such as tends not to affright but to allure us to obedience. Christ designed by his cures to win upon people, and to ingratiate himself and his doctrine into their minds, and so to draw them with the bands of love, Hos. xi. 4. The miracle of them proved his doctrine a faithful saying, and convinced men's judgments; the mercy of them proved it worthy of all acceptation, and wrought upon their affections. They were not only great works, but good works, that he showed them from his Father (John x. 32); and this goodness was intended to lead men to repentance (Rom. ii. 4), as also to show that kindness, and beneficence, and doing good to all, to the utmost of our power and opportunity, are essential branches of that holy religion which Christ came into the world to establish.

(3.) The mystery of them. Christ, by curing bodily diseases, intended to show, that his great errand into the world was to cure spiritual maladies. He is the Sun of righteousness, that arises with this healing under his wings. As the Converter of sinners, he is the Physician of souls, and has taught us to call him so, ch. ix. 12, 13. Sin is the sickness, disease, and torment of the soul; Christ came to take away sin, and so to heal these. And the particular stories of the cures Christ wrought, may not only be applied spiritually, by way of allusion and illustration, but, I believe, are very much intended to reveal to us spiritual things, and to set before us the way and method of Christ's dealing with souls, in their conversion and sanctification; and those cures are recorded, that were most significant and instructive this way; and they are therefore so to be explained and improved, to the honour and praise of that glorious Redeemer, who forgiveth all our iniquities, and so healeth all our diseases.
Adam Clarke: Commentary on the Bible - 1831
4:23: Teaching in their synagogues - Synagogue, συναγωγη, from συν, together, and αγω, I bring, a public assembly of persons, or the place where such persons publicly assembled. Synagogues, among the Jews, were not probably older than the return from the Babylonish captivity. They were erected not only in cities and towns, but in the country, and especially by rivers, that they might have water for the convenience of their frequent washings.
Not less than ten persons of respectability composed a synagogue; as the rabbins supposed that this number of persons, of independent property, and well skilled in the law, were necessary to conduct the affairs of the place, and keep up the Divine worship. See Lightfoot. Therefore, where this number could not be found, no synagogue was built; but there might be many synagogues in one city or town, provided it were populous. Jerusalem is said to have contained 480. This need not be wondered at, when it is considered that every Jew was obliged to worship God in public, either in a synagogue or in the temple.
The chief things belonging to a synagogue were:
1st. The ark or chest, made after the mode of the ark of the covenant, containing the Pentateuch.
2dly. The pulpit and desk, in the middle of the synagogue, on which he stood who read or expounded the law.
3dly. The seats or pews for the men below, and the galleries for the women above.
4thly. The lamps to give light in the evening service, and at the feast of the dedication.
5thly. Apartments for the utensils and alms-chests.
The synagogue was governed by a council or assembly, over whom was a president, called in the Gospels, the ruler of the synagogue. These are sometimes called chiefs of the Jews, the rulers, the priests or elders, the governors, the overseers, the fathers of the synagogue. Service was performed in them three times a day - morning, afternoon, and night. Synagogue, among the Jews, had often the same meaning as congregation among us, or place of judicature, see Jam 2:2.
Preaching the Gospel of the kingdom - Or, proclaiming the glad tidings of the kingdom. See the preceding notes. Behold here the perfect pattern of an evangelical preacher:
1. He goes about seeking sinners on every side, that he may show them the way to heaven.
2. He proclaims the glad tidings of the kingdom, with a freedom worthy of the King whom he serves.
3. He makes his reputation and the confidence of the people subservient not to his own interest, but to the salvation of souls.
4. To his preaching he joins, as far as he has ability, all works of mercy, and temporal assistance to the bodies of men.
5. He takes care to inform men that diseases, and all kinds of temporal evils, are the effects of sin, and that their hatred to iniquity should increase in proportion to the evils they endure through it.
6. And that nothing but the power of God can save them from sin and its consequences.
For glad tidings, or Gospel, see chap. 1. title (note). Proclaiming, see Mat 3:1 (note), and end (note); and for the meaning of kingdom, see Mat 3:2 (note).
All manner of sickness, and all manner of disease - There is a difference between νοσος, translated here sickness, and μαλακια, translated disease. The first is thus defined: νοσος, την χρονιαν κακοπαθειαν, a disease of some standing, a chronic disorder.
Infirmity, μαλακια, την προσκαιρον ανωμαλιαν· τοι σωματος, a temporary disorder of the body. Theophylact. This is a proper distinction, and is necessary to be observed.
Albert Barnes: Notes on the Bible - 1834
4:23: All Galilee - See the notes at Mat 2:22.
Synagogues - Places of worship, or places where the people assembled together to worship God. The origin of synagogues is involved in much obscurity. The sacrifices of the Jews were appointed to be held in one place, at Jerusalem. But there was nothing to forbid the other services of religion to be performed at any other place. Accordingly, the praises of God were sung in the schools of the prophets; and those who chose were assembled by the prophets and seers on the Sabbath, and the new moons, for religious worship, Kg2 4:23; Sa1 10:5-11. The people would soon see the necessity of providing convenient places for their services, to shelter them from storms and from the heat, and this was probably the origin of synagogues. At what time they were commenced is unknown. They are mentioned by Josephus a considerable time before the coming of Christ; and in his time they were multiplied, not only in Judea, but wheRev_er there were Jews. There were no less than 480 in Jerusalem alone before it was taken by the Romans.
Synagogues were built in any place where ten men were found who were willing to associate for the purpose, and were the regular customary places of worship. In them the law, i. e. the Old Testament, divided into suitable portions, was read, prayers were offered, and the Scriptures were expounded. The law was so divided that the five books of Moses, and portions of the prophets, could be read through each year. The Scriptures. after being read, were expounded. This was done, either by the officers of the synagogue, or by any person who might be invited by the officiating minister. Our Saviour and the apostles were in the habit of attending at those places continually, and of speaking to the people, Luk 4:15-27; Act 13:14-15.
The synagogues were built in imitation of the temple, with a center building, supported by pillars, and a court surrounding it. See the notes at Mat 21:12. In the center building, or chapel, was a place prepared for the reading of the law. The law was kept in a chest, or ark, near to the pulpit. The uppermost seats Mat 23:6 were those nearest to the pulpit. The people sat around, facing the pulpit. When the law was read, the officiating person rose; when it was expounded, he was seated. Our Saviour imitated their example, and was commonly seated in addressing the people, Mat 5:1; Mat 13:1.
Teaching - Instructing the people, or explaining the gospel.
The gospel of the kingdom - The good news respecting the kingdom he was about to set up; or the good news respecting the coming of the Messiah and the nature of his kingdom.
Preaching - See the notes at Mat 3:1.
All manner of sickness - All kinds of sickness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: Jesus: Mat 9:35; Mar 6:6; Joh 7:1; Act 10:38
teaching: Mat 12:9, Mat 13:54; Psa 74:8; Mar 1:21, Mar 1:39, Mar 6:2; Luk 4:15, Luk 4:16, Luk 4:44, Luk 13:10; Act 9:20, Act 9:13, Act 14-43, Act 18:4
the gospel: Mat 13:19, Mat 24:14; Mar 1:14; Luk 4:17, Luk 4:18, Luk 8:1, Luk 20:1; Rom 10:15
healing: Mat 8:16, Mat 8:17, Mat 10:7, Mat 10:8, Mat 11:5, Mat 15:30, Mat 15:31; Psa 103:3; Mar 1:32-34, Mar 3:10; Luk 4:40, Luk 4:41, Luk 5:17, Luk 6:17, Luk 7:22, Luk 9:11, Luk 10:9; Act 5:15, Act 5:16
Geneva 1599
4:23 And (4) Jesus went about all Galilee, teaching in (h) their (i) synagogues, and preaching the gospel of the (k) kingdom, and healing (l) all manner of sickness and all manner of (m) disease among the people.
(4) Christ assures the hearts of the believers of his spiritual and saving virtue, by healing the diseases of the body.
(h) Their, that is, the Galilaeans.
(i) Synagogues, that is, the Churches of the Jews.
(k) Of the Messiah.
(l) Diseases of all kinds, but not every disease: that is, as we say, some of every kind.
(m) The word properly signifies the weakness of the stomach: but here it is taken for those diseases which make those that have them faint and wear away.
John Gill
4:23 And Jesus went about all Galilee,.... Having called four of his disciples, he took a tour throughout Galilee; a country mean and despicable, inhabited by persons poor, illiterate, vile, and wicked: such had the first fruits of Christ's ministry, and messages of his grace; which shows the freeness, sovereignty, and riches, of his abounding goodness. He went about "all" this country, both upper and nether Galilee, which was very populous: Josephus says (l), there were two hundred and four cities and towns in it; he means, which were places of note, besides villages. He went about, not like Satan, seeking the destruction of men; but as one that went along with him says, "doing good", Acts 10:38, both to the bodies and souls of men; for he was
teaching in their synagogues, and preaching the Gospel of the kingdom. The places where he taught were "their synagogues": he did not creep into private houses, as the Pharisees then, and false apostles afterwards did; but he appeared openly, and declared his doctrine in places of public worship; where the Jews met together for divine service, to pray, read the Scriptures, and give a word of exhortation to the people; for though they had but one temple, which was at Jerusalem, they had many synagogues, or meeting places, all over the land: here Christ not only prayed and read, but "preached"; and the subject matter of his ministry was, "the Gospel of the kingdom": that is, the good news of the kingdom of the Messiah being come, and which now took place; wherefore he exhorted them to repent of, and relinquish their former principles; to receive the doctrines, and submit to the ordinances of the Gospel dispensation: he also preached to them the things concerning the kingdom of heaven; as that except a man be born again, he cannot see it; and unless he has a better righteousness than his own, he cannot enter into it: he was also
healing all manner of sickness, and all manner of disease among the people. It is in the Greek text, "every sickness and every disease"; that is, all sorts of maladies, disorders and distempers, which attend the bodies of men; and is another instance, besides Mt 3:5 in which the word "all", or "every", is to be taken in a limited and restrained sense, for "some", or "some of all sorts"; which teaches us how to understand those phrases, when used in the doctrine of redemption by Christ.
(l) In vita ejus.
John Wesley
4:23 The Gospel of the kingdom - The Gospel, that is, the joyous message, is the proper name of our religion: as will be amply verified in all who earnestly and perseveringly embrace it.
Robert Jamieson, A. R. Fausset and David Brown
4:23 And Jesus went about all Galilee, teaching in their synagogues--These were houses of local worship. It cannot be proved that they existed before the Babylonish captivity; but as they began to be erected soon after it, probably the idea was suggested by the religious inconveniences to which the captives had been subjected. In our Lord's time, the rule was to have one wherever ten learned men or professed students of the law resided; and they extended to Syria, Asia Minor, Greece, and most places of the dispersion. The larger towns had several, and in Jerusalem the number approached five hundred. In point of officers and mode of worship, the Christian congregations are modelled after the synagogue.
and preaching the gospel of the kingdom--proclaiming the glad tidings of the kingdom,
and healing all manner of sickness--every disease.
and all manner of disease among the people--every complaint. The word means any incipient malady causing "softness."
4:244:24: Եւ ել լուր նորա ընդ ամենայն երկիրն Ասորւոց, եւ մատուցին առ նա զամենայն հիւանդս՝ որ նեղեալ էին ՚ի պէսպէս ցաւս եւ ՚ի տանջանս, եւ զդիւահարս եւ զլուսնոտս եւ զանդամալոյծս. եւ բժշկեա՛ց զնոսա[66]։ [66] Ոմանք. Եւ ել լուրն նորա... եւ զանդամալուծս։
24 Եւ նրա համբաւը տարածուեց ամբողջ Ասորիքում. եւ նրա մօտ բերեցին բոլոր հիւանդներին, որոնք տառապում էին պէսպէս ցաւերով ու տանջանքներով. ե՛ւ դիւահարների, ե՛ւ լուսնոտների, ե՛ւ անդամալոյծների. եւ նրանց բժշկեց
24 Անոր համբաւը բոլոր Սուրիա տարածուեցաւ եւ բերին անոր՝ բոլոր հիւանդները, որոնք կերպ կերպ ցաւերով ու տանջանքներով կը նեղուէին եւ դիւահարներ ու լուսնոտներ եւ անդամալոյծներ ու բժշկեց զանոնք։
Եւ ել լուր նորա ընդ ամենայն երկիրն Ասորւոց, եւ մատուցին առ նա զամենայն հիւանդս որ նեղեալ էին ի պէսպէս ցաւս եւ ի տանջանս, եւ զդիւահարս եւ զլուսնոտս եւ զանդամալոյծս, եւ բժշկեաց զնոսա:

4:24: Եւ ել լուր նորա ընդ ամենայն երկիրն Ասորւոց, եւ մատուցին առ նա զամենայն հիւանդս՝ որ նեղեալ էին ՚ի պէսպէս ցաւս եւ ՚ի տանջանս, եւ զդիւահարս եւ զլուսնոտս եւ զանդամալոյծս. եւ բժշկեա՛ց զնոսա[66]։
[66] Ոմանք. Եւ ել լուրն նորա... եւ զանդամալուծս։
24 Եւ նրա համբաւը տարածուեց ամբողջ Ասորիքում. եւ նրա մօտ բերեցին բոլոր հիւանդներին, որոնք տառապում էին պէսպէս ցաւերով ու տանջանքներով. ե՛ւ դիւահարների, ե՛ւ լուսնոտների, ե՛ւ անդամալոյծների. եւ նրանց բժշկեց
24 Անոր համբաւը բոլոր Սուրիա տարածուեցաւ եւ բերին անոր՝ բոլոր հիւանդները, որոնք կերպ կերպ ցաւերով ու տանջանքներով կը նեղուէին եւ դիւահարներ ու լուսնոտներ եւ անդամալոյծներ ու բժշկեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
4:2424: И прошел о Нем слух по всей Сирии; и приводили к Нему всех немощных, одержимых различными болезнями и припадками, и бесноватых, и лунатиков, и расслабленных, и Он исцелял их.
4:24  καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν συρίαν· καὶ προσήνεγκαν αὐτῶ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους [καὶ] δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς.
4:24. καὶ (And) ἀπῆλθεν (it-had-came-off,"ἡ (the-one) ἀκοὴ (a-hearing) αὐτοῦ (of-it,"εἰς (into) ὅλην (to-whole) τὴν (to-the-one) Συρίαν: (to-a-Suria) καὶ (and) προσήνεγκαν (they-beared-toward) αὐτῷ (unto-it) πάντας ( to-all ) τοὺς (to-the-ones) κακῶς (unto-disrupted) ἔχοντας ( to-holding ) ποικίλαις ( unto-varied ) νόσοις (unto-ailments) καὶ (and) βασάνοις (unto-abradants) συνεχομένους , ( to-being-held-together ," δαιμονιζομένους ( to-being-daimoned-to ) καὶ (and) σεληνιαζομένους ( to-being-moon-belonged-to ) καὶ (and) παραλυτικούς , ( to-loosed-beside-of ,"καὶ (and) ἐθεράπευσεν (it-ministered-of) αὐτούς. (to-them)
4:24. et abiit opinio eius in totam Syriam et obtulerunt ei omnes male habentes variis languoribus et tormentis conprehensos et qui daemonia habebant et lunaticos et paralyticos et curavit eosAnd his fame went throughout all Syria, and they presented to him all sick people that were taken with divers diseases and torments, and such as were possessed by devils, and lunatics, and those that had the palsy, and he cured them:
24. And the report of him went forth into all Syria: and they brought unto him all that were sick, holden with divers diseases and torments, possessed with devils, and epileptic, and palsied; and he healed them.
4:24. And reports of him went out to all of Syria, and they brought to him all those who had maladies, those who were in the grasp of various sicknesses and torments, and those who were in the hold of demons, and the mentally ill, and paralytics. And he cured them.
4:24. And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.
And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them:

24: И прошел о Нем слух по всей Сирии; и приводили к Нему всех немощных, одержимых различными болезнями и припадками, и бесноватых, и лунатиков, и расслабленных, и Он исцелял их.
4:24  καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν συρίαν· καὶ προσήνεγκαν αὐτῶ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους [καὶ] δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς.
4:24. et abiit opinio eius in totam Syriam et obtulerunt ei omnes male habentes variis languoribus et tormentis conprehensos et qui daemonia habebant et lunaticos et paralyticos et curavit eos
And his fame went throughout all Syria, and they presented to him all sick people that were taken with divers diseases and torments, and such as were possessed by devils, and lunatics, and those that had the palsy, and he cured them:
4:24. And reports of him went out to all of Syria, and they brought to him all those who had maladies, those who were in the grasp of various sicknesses and torments, and those who were in the hold of demons, and the mentally ill, and paralytics. And he cured them.
4:24. And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.
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 Букв. — и отошел слух о Нем (Его) во всю Сирию. Сирия была на севере и северо-востоке Галилеи. Хотя Иисус Христос ходил, учил и исцелял в Галилее, но слух о Нем прошел дальше пределов Галилейских. Во время этого путешествия приносили к нему всех страдающих, одержимых разными болезнями и муками, бесноватых, лунатиков и параличных, и Он исцелял их.
Adam Clarke: Commentary on the Bible - 1831
4:24: Sick people - Τους, κακως εχοντας, those who felt ill - were afflicted with any species of malady.
And torments - βασανοις, from βασανιζω, to examine by torture, such as cholics, gouts, and rheumatisms, which racked every joint.
Possessed with devils - Daemoniacs. Persons possessed by evil spirits. This is certainly the plain obvious meaning of daemoniac in the Gospels.
Many eminent men think that the sacred writers accommodated themselves to the unfounded prejudices of the common people, in attributing certain diseases to the influence of evil spirits, which were merely the effects of natural causes: but that this explanation can never comport with the accounts given of these persons shall be proved as the places occur.
Our common version, which renders the word, those possessed by devils, is not strictly correct; as the word devil, διαβολος, is not found in the plural in any part of the Sacred Writings, when speaking of evil spirits: for though there are multitudes of daemons, Mar 5:9, yet it appears there is but one Devil, who seems to be supreme, or head, over all the rest. Διαβολος signifies an accuser or slanderer, Ti1 3:11; Ti2 3:3; Tit 2:3. Perhaps Satan was called so,
1st. because he accused or slandered God in paradise, as averse from the increase of man's knowledge and happiness, Gen 3:5; Joh 8:44; and
2dly. because he is the accuser of men, Rev 12:9, Rev 12:10. See also Job 1:2.
The word comes from δια, through, and βαλλειν, to cast, or shoot, because of the influence of his evil suggestions; compared, Eph 6:16, to fiery darts; and thus it is nearly of the same meaning with ο πειραζων, he who pierces through. See on Mat 4:3 (note).
Lunatic - Persons afflicted with epileptic or other disorders, which are always known to have a singular increase at the change and full of the moon. This undoubtedly proceeds from the superadded attractive influence of the sun and moon upon the earth's atmosphere, as, in the periods mentioned above, these two luminaries are both in conjunction; and their united attractive power being exerted on the earth at the same time, not only causes the flux and reflux of the ocean, but occasions a variety of important changes in the bodies of infirm persons, of animals in general, but more particularly in those who are more sensible of these variations. And is this any wonder, when it is well known, that a very slight alteration in the atmosphere causes the most uncomfortable sensations to a number of invalids! But sometimes even these diseases were caused by demons. See on Mat 8:16, Mat 8:34 (note), and Mat 17:15 (note).
Palsy - Palsy is defined, a sudden loss of tone and vital power in a certain part of the human body. This may affect a limb, the whole side, the tongue, or the whole body. This disorder is in general incurable, except by the miraculous power of God, unless in its slighter stages.
He healed them - Either with a word or a touch; and thus proved that all nature was under his control.
Albert Barnes: Notes on the Bible - 1834
4:24: And his fame went throughout all Syria - It is not easy to fix the exact bounds of Syria in the time of our Saviour. It was, perhaps, the general name for the country lying between the Euphrates on the east, and the Mediterranean on the west; and between Mount Taurus on the north, and Arabia on the south. Through all this region his celebrity was spread by his power of working miracles; and, as might be expected, the sick from every quarter were brought to him, in the hope that he would give relief.
Those possessed with devils - Much difficulty exists, and much has been written respecting those in the New Testament said to be possessed with the devil. It has been maintained by many that the sacred writers only meant by this expression to denote those who were melancholy or epileptic, or afflicted with some other grievous disease. This opinion has been supported by arguments too long to be repeated here. On the other hand, it has been supposed that the persons so described were under the influence of evil spirits, who had complete possession of the faculties, and who produced many symptoms of disease not unlike melancholy, madness, and epilepsy. That such was the fact will appear from the following considerations:
1. Christ and the apostles spoke to them and of them as such; they addressed them, and managed them, precisely as if they were so possessed, leaving their hearers to infer beyond a doubt that such was their real opinion.
2. Those who were thus possessed spake, conversed, asked questions, gave answers, and expressed their knowledge of Christ, and their fear of him things that certainly could not be said of diseases, Mat 8:28; Luk 8:27.
3. The devils, or evil spirits, are represented as going out of the persons possessed, and entering the bodies of others, Mat 8:32.
4. Jesus spake to them, and asked their name, and they answered him. He threatened them, commanded them to be silent, to depart, and not to return, Mar 1:25; Mar 5:8; Mar 9:25.
5. Those possessed are said "to know Christ; to be acquainted with the Son of God," Luk 4:34; Mar 1:24. This could not be said of diseases.
6. The early fathers of the Church interpreted these passages in the same way. They derived their opinions probably from the apostles themselves, and their opinions are a fair interpretation of the apostles' sentiments.
7. If it is denied that Christ believed in such possessions, it does not appear why any other clearly-expressed sentiment of his may not in the same way be disputed. There is, perhaps, no subject on which he expressed himself more clearly, or acted more uniformly, or which he left more clearly impressed on the minds of his disciples.
Nor is there any absurdity in the opinion that those persons were really under the influence of devils. For:
1. It is no more absurd to suppose that an angel, or many angels, should have fallen and become wicked than that so many people should.
2. It is no more absurd that Satan should have possession of the human faculties, or inflict diseases, than that people should do it a thing which is done every day. What is more common than for a wicked man to corrupt the morals of others, or, by inducing them to become intemperate, to produce a state of body and mind quite as bad as to be possessed with the devil?
3. We still see a multitude of cases that no man can prove not to be produced by the presence of an evil spirit. Who would attempt to say that some evil being may not have much to do in the case of madmen?
4. It afforded an opportunity for Christ to show his power over the enemies of himself and of man, and thus to evince himself qualified to meet every enemy of the race, and triumphantly to redeem his people. He came to destroy the power of Satan, Act 26:18; Rom 16:20-21.
Those which were lunatic - This name is given to the disease from the Latin name of the moon (Luna). It has the same origin in Greek. It was given because it was formerly imagined that the patient was affected by the increase or the decrease of the moon. The name is still retained, although it is certain that the moon has no effect on the disease. The disease is mentioned only in this place, and in Mat 17:15. It was probably the falling-sickness or epilepsy, the same as the disease mentioned Mar 9:18-20; Luk 9:39-40.
And those that had the palsy - Many infirmities were included under the general name of palsy in the New Testament.
1. The paralytic shock, affecting the whole body.
2. The hemiplegy, affecting only one side of the body; the most frequent form of the disease.
3. The paraplegy, affecting all the system below the neck.
4. The catalepsy. This is caused by a contraction of the muscles in the whole or a part of the body, and is very dangerous. The effects are very violent and fatal. For instance, if, when a person is struck, he happens to have his hand extended, he is unable to draw it back; if not extended, he is unable to stretch it out. It gradually becomes diminished in size, and dried up in appearance. Hence, it was called the withered hand, Mat 12:10-13.
5. The cramp. This, in Eastern countries, is a fearful malady, and by no means unfrequent. It originates from chills in the night. The limbs, when seized by it, remain unmovable, and the person afflicted with it resembles one undergoing a torture. This was probably the disease of the servant of the centurion, Mat 8:6; Luk 7:2. Death follows from this disease in a few days.
And he healed them - This was done evidently by miraculous power. A miracle is an effect produced by divine power above, or opposed to, what are regular effects of the laws of nature. It is not a violation of the laws of nature, but is a suspension of their usual operation, for some important purpose. For instance, the regular effect of death is that the body returns to corruption. The ordinary laws of chemistry had been suspended by the operation of life - a power superior to those laws, and producing new combinations of matter in the animal or vegetable organization. When life is extinct those laws act in their proper power, and the body is decomposed; that is, the materials of which it is composed, under chemical laws, return to their natural forms of gases and earths. When one who claims to be from God suspends that regular effect, and gives life to a dead body for some important purpose, it is a miracle. Such an effect is clearly the result of divine power. No other being but God can do it. When, therefore, Christ and the apostles exercised this power, it was clear evidence that God approved of their doctrines; that he had commissioned them; and that they were authorized to declare his will. He would not give this attestation to a false doctrine. Most or all of these diseases were incurable. When Christ cured them by a word, it was the clearest of all proofs that he was sent from heaven. This is one of the strong arguments for Christianity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: his fame: Mat 9:26, Mat 9:31, Mat 14:1; Jos 6:27; Kg1 4:31, Kg1 10:1; Ch1 14:17; Mar 1:28; Luk 4:14, Luk 5:15
Syria: Sa2 8:6; Luk 2:2; Act 15:23, Act 15:41
all sick: Mat 4:23, Mat 8:14, Mat 8:15, Mat 9:35; Exo 15:26
possessed: Mat 9:32, Mat 12:22, Mat 15:22, Mat 17:18; Mark 5:2-18; Luk 4:33-35, Luk 8:27-37; Act 10:38
lunatic: Mat 17:15
those that: Mat 8:6, Mat 8:13, Mat 9:2-8
Geneva 1599
4:24 And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and (n) torments, and those which were possessed with devils, and those which were (o) lunatick, and those that had the (p) palsy; and he healed them.
(n) The word signifies properly the stone with which gold is tried: and by a borrowed kind of speech, is applied to all kinds of examinations by torture, when as by rough dealing and torments, we draw out the truths from men who otherwise would not confess: in this place it is taken for those diseases, which put sick men to great woe.
(o) Who at every full moon or the change of the moon, are troubled and diseased.
(p) Weak and feeble men, who have the parts of their body loosed and so weakened, that they are neither able to gather them up together, nor do with them as they wish.
John Gill
4:24 And his fame went throughout all Syria,.... For his ministry and miracles, especially the latter; wherefore
they brought to him, that is, out of Syria, the sick. Syria was in some respects reckoned as the land of Israel, though in others not.
"The (m) Rabbins teach, that in three respects Syria was like to the land of Israel, and in three to the countries with out the land: the dust defiled, as without the land; he that sold his servant to (one in) Syria, was as if he sold him to one without the land; and he that brought a bill of divorce from Syria, as if he brought it from without the land: and in three things it was like to the land of Israel; it was bound to tithes, and to the observance of the seventh year; and he that would go into it, might go into it with purity and he that purchased a field in Syria, was as if he had purchased one in the suburbs of Jerusalem.''
All sick people, that were taken with divers diseases and torments. This expresses in general, the grievous and tormenting diseases with which the persons were afflicted, who were brought to Christ for healing: some particular ones follow;
and those which were possessed with devils; in body as well as in mind; of which there were many instances, permitted by God on purpose, that Christ might have an opportunity of showing his power over those evil spirits.
And those which were lunatic; either melancholy persons, or mad and distracted men; that retired from the conversation of men, into fields or desert places: or such, whose disorders were influenced by the change of the moon; such as those who are troubled with the falling sickness; so the Greeks (n) call such persons the word here used by the Evangelist.
And those that had the palsy. These were each of them such disorders, as were incurable by the art of medicine; or for which rarely, and with great difficulty, any manner of relief could be obtained; and
he healed them; without any means, by a word speaking; which showed him more than a man, and truly and properly God.
(m) T. Bab. Gittin, fol. 8. 1. 2. vid. Maimon. Hileb. Tumath Meth. c. 11. sect. 6. (n) Vid. Fabricii Bibl. Graec. vol. 2. l. 3. c. 26. p. 656-658.
John Wesley
4:24 Through all Syria - The whole province, of which the Jewish country was only a small part. And demoniacs - Men possessed with devils: and lunatics, and paralytics - Men ill of the palsy, whose cases were of all others most deplorable and most helpless.
Robert Jamieson, A. R. Fausset and David Brown
4:24 And his fame went throughout all Syria--reaching first to the part of it adjacent to Galilee, called Syro-Phœnicia (Mk 7:26), and thence extending far and wide.
and they brought unto him all sick people--all that were ailing or unwell. Those
that were taken--for this is a distinct class, not an explanation of the "unwell" class, as our translators understood it.
with divers diseases and torments--that is, acute disorders.
and those which were possessed with devils--that were demonized or possessed with demons.
and those which were lunatic--moon-struck.
and those that had the palsy--paralytics, a word not naturalized when our version was made.
and he healed them--These healings were at once His credentials and illustrations of "the glad tidings" which He proclaimed. After reading this account of our Lord's first preaching tour, can we wonder at what follows?
4:254:25: Եւ երթային զհետ նորա ժողովուրդք բազումք ՚ի Գալիլեէ, եւ ՚ի Դեկապօլեայ, եւ յԵրուսաղէմէ եւ ՚ի Հրեաստանէ, եւ յա՛յնկոյս Յորդանանու, եւ բժշկեա՛ց զնոսա։
25 Եւ Գալիլիայից, Դեկապոլսից, Երուսաղէմից, Հրէաստանից եւ Յորդանանի միւս կողմից բազում ժողովուրդ նրա յետեւից էր գնում. եւ բժշկեց նրանց:
25 Եւ շատ ժողովուրդներ անոր ետեւէն կ’երթային, Գալիլիայէն ու Դեկապոլիսէն եւ Երուսաղէմէն ու Հրէաստանէն եւ Յորդանանի անդիի կողմէն։
Եւ երթային զհետ նորա ժողովուրդք բազումք ի Գալիլէէ եւ ի Դեկապոլեայ եւ յԵրուսաղեմէ եւ ի Հրէաստանէ եւ յայնկոյս Յորդանանու [10]եւ բժշկեաց զնոսա:

4:25: Եւ երթային զհետ նորա ժողովուրդք բազումք ՚ի Գալիլեէ, եւ ՚ի Դեկապօլեայ, եւ յԵրուսաղէմէ եւ ՚ի Հրեաստանէ, եւ յա՛յնկոյս Յորդանանու, եւ բժշկեա՛ց զնոսա։
25 Եւ Գալիլիայից, Դեկապոլսից, Երուսաղէմից, Հրէաստանից եւ Յորդանանի միւս կողմից բազում ժողովուրդ նրա յետեւից էր գնում. եւ բժշկեց նրանց:
25 Եւ շատ ժողովուրդներ անոր ետեւէն կ’երթային, Գալիլիայէն ու Դեկապոլիսէն եւ Երուսաղէմէն ու Հրէաստանէն եւ Յորդանանի անդիի կողմէն։
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4:2525: И следовало за Ним множество народа из Галилеи и Десятиградия, и Иерусалима, и Иудеи, и из-за Иордана.
4:25  καὶ ἠκολούθησαν αὐτῶ ὄχλοι πολλοὶ ἀπὸ τῆς γαλιλαίας καὶ δεκαπόλεως καὶ ἱεροσολύμων καὶ ἰουδαίας καὶ πέραν τοῦ ἰορδάνου.
4:25. καὶ (And) ἠκολούθησαν (they-pathed-along-unto) αὐτῷ (unto-it,"ὄχλοι (crowds) πολλοὶ ( much ,"ἀπὸ (off) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) καὶ (and) Δεκαπόλεως (of-a-Dekapolis) καὶ (and) Ἰεροσολύμων (of-Hierosoluma') καὶ (and) Ἰουδαίας (of-an-Ioudaia) καὶ (and) πέραν (to-across) τοῦ (of-the-one) Ἰορδάνου. (of-an-Iordanes)
4:25. et secutae sunt eum turbae multae de Galilaea et Decapoli et Hierosolymis et Iudaea et de trans IordanenAnd much people followed him from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond the Jordan.
25. And there followed him great multitudes from Galilee and Decapolis and Jerusalem and Judaea and beyond Jordan.
4:25. And a great crowd followed him from Galilee, and from the Ten Cities, and from Jerusalem, and from Judea, and from across the Jordan.
4:25. And there followed him great multitudes of people from Galilee, and [from] Decapolis, and [from] Jerusalem, and [from] Judaea, and [from] beyond Jordan.
And there followed him great multitudes of people from Galilee, and [from] Decapolis, and [from] Jerusalem, and [from] Judaea, and [from] beyond Jordan:

25: И следовало за Ним множество народа из Галилеи и Десятиградия, и Иерусалима, и Иудеи, и из-за Иордана.
4:25  καὶ ἠκολούθησαν αὐτῶ ὄχλοι πολλοὶ ἀπὸ τῆς γαλιλαίας καὶ δεκαπόλεως καὶ ἱεροσολύμων καὶ ἰουδαίας καὶ πέραν τοῦ ἰορδάνου.
4:25. et secutae sunt eum turbae multae de Galilaea et Decapoli et Hierosolymis et Iudaea et de trans Iordanen
And much people followed him from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond the Jordan.
4:25. And a great crowd followed him from Galilee, and from the Ten Cities, and from Jerusalem, and from Judea, and from across the Jordan.
4:25. And there followed him great multitudes of people from Galilee, and [from] Decapolis, and [from] Jerusalem, and [from] Judaea, and [from] beyond Jordan.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25 Здесь требует объяснения слово Десятиградие. Так называлась страна к востоку от Иордана, включавшая в себе, по Плинию (Н. N. V:18, 74), десять городов: Дамаск, Филадельфию, Рафалу, Скифополь, Гадару, Иппон, Дион, Пеллу, Геласу (= Герасу) и Канафу. Из них, впрочем, один, Скифополь, находился на западе от Иордана. Точно числа городов нельзя определить. Впоследствии к городам прибавилось или убавилось несколько, однако страна по-прежнему называлась Десятиградием. Это был союз свободных эллинистических городов. Десятиградие прекращает свое существование в начале 2 века по Р. X., когда некоторые из важнейших городов этого союза были присоединены к Аравии (Шюрер).
Adam Clarke: Commentary on the Bible - 1831
4:25: This verse is immediately connected with the fifth chapter, and should not be separated from it.
Great multitudes - This, even according to the Jews, was one proof of the days of the Messiah: for they acknowledged that in his time there should be a great famine of the word of God; and thus they understood Amos, Amo 8:11. Behold, the days come - that I will send a famine in the land, not a famine of bread - but of hearing the words of the Lord. And as the Messiah was to dispense this word, the bread of life, hence they believed that vast multitudes from all parts should be gathered together to him. See Schoettgenius on this place.
Decapolis - A small country, situated between Syria and Galilee of the nations. It was called Decapolis, Δεκαπολις, from δεκα, ten, and πολις, a city, because it contained only ten cities; the metropolis, and most ancient of which, was Damascus.
From beyond Jordan - Or, from the side of Jordan. Probably this was the country which was occupied anciently by the two tribes of Reuben and Gad, and the half tribe of Manasseh; for the country of Decapolis lay on both sides of the river Jordan. See Num 32:5, Num 32:33.
The account of our Lord's temptation, as given by the evangelist, is acknowledged on all hands to be extremely difficult. Two modes of interpretation have been generally resorted to, in order to make the whole plain and intelligible: viz. the literal and allegorical. In all cases, where it can possibly apply, I prefer the first: the latter should never be used, unless obviously indicated in the text itself; or so imperiously necessary that no other mode of interpretation can possibly apply. In the preceding observations, I have taken up the subject in a literal point of view; and it is hoped that most of the difficulties in the relation have been removed, or obviated, by this plan. An ingenious correspondent has favored me with some observations on the subject, which have much more than the merit of novelty to recommend them. I shall give an abstract of some of the most striking; and leave the whole to the reader's farther consideration.
The thoughts in this communication proceed on this ground: "These temptations were addressed to Christ as a public person, and respected his conduct in the execution of his ministry; and are reported to his Church as a forcible and practical instruction, concerning the proper method of promoting the kingdom of God upon earth. They are warnings against those Satanic illusions, by which the servants of Christ are liable to be hindered in their great work, and even stopped in the prosecution of it.
1. "As our Lord had, at his baptism, been declared to be the Son of God, i.e. the promised Messiah, this was probably well known to Satan, who did not mean to insinuate any thing to the contrary, when he endeavored to engage him to put forth an act of that power which he possessed as the Messiah. The mysterious union of the Divine with the human nature, in our Lord's state of humiliation, Satan might think possible to be broken; and therefore endeavored, in the first temptation, Command these stones to be made bread, to induce our Lord to put forth a separate, independent act of power; which our Lord repelled, by showing his intimate union with the Divine will, which he was come to fulfill - Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Thus showing, as he did on another occasion, that it was his meat and drink to do the will of his Father.
"2. The ground of the temptation was then changed; and the fulfillment of the Divine will, in the completion of a prophetic promise, was made the ostensible object of the next attack. Cast thyself down - for it is Written, He will give his angels charge concerning thee, and in their hands shall they bear thee up, etc. This our Lord repelled with - Thou shalt not tempt the Lord thy God - as Satan had designed to induce him to seek this public miraculous confirmation of God's peculiar care over him, as the promised Messiah, of his being which, according to the hypothesis above, Satan had no doubt. Moses, being appointed to a great and important work, needed miraculous signs to strengthen his faith; but the sacred humanity of our blessed Lord needed them not; nor did his wisdom judge that such a sign from heaven was essential to the instruction of the people.
"3. The last temptation was the most subtle and the most powerful - All these will I give unto thee, if thou wilt fall down and worship me. To inherit all nations, had been repeatedly declared to be the birthright of the Messiah. His right to universal empire could not be controverted; nor could Satan presume to make the investiture. What, then, was his purpose? Satan had hitherto opposed, and that with considerable success, the kingdom of God upon earth; and what he appears to propose here, were terms of peace, and an honorable retreat. The worship which he exacted was an act of homage, in return for his cession of that ascendancy which, through the sin of man, he had obtained in the world. Having long established his rule among men, it was not at first to be expected that he would resign it without a combat: but the purpose of this last temptation appears to be an offer to decline any farther contest; and, yet more, if his terms were accepted, apparently to engage his influence to promote the kingdom of the Messiah. And as the condition of this proposed alliance, he required, not Divine worship, but such an act of homage as implied amity and obligation; and if this construction be allowed, he may be supposed to have enforced the necessity of the measure, by every suggestion of the consequences of a refusal. The sufferings which would inevitably result from a provoked opposition, which would render the victory, though certain to Christ himself, dearly bought; added to which, the conflict he was prepared to carry on through succeeding ages, in which all his subtlety and powers should be employed to hinder the progress of Christ's cause in the earth, and that with a considerable degree of anticipated success. Here the devil seems to propose to make over to Christ the power and influence he possessed in this world, on condition that he would enter into terms of peace with him; and the inducement offered was, that thereby our Lord should escape those sufferings, both in his own person, and in that of his adherents, which a provoked contest would ensure. And we may suppose that a similar temptation lies hid in the desires excited even in some of the servants of Christ, who may feel themselves often induced to employ worldly influence and power for the promotion of his kingdom, even though, in so doing, an apparent communion of Christ and Belial is the result: for it will be found that neither worldly riches, nor power, can be employed in the service of Christ, till, like the spoils taken in war, Deu 31:21-23, they have passed through the fire and water, as, without a Divine purification, they are not fit to be employed in the service of God and his Church.
"Hence we may conclude, that the first temptation had for its professed object, 1st, our Lord's personal relief and comfort, through the inducement of performing a separate and independent act of power. - The second temptation professed to have in view his public acknowledgment by the people, as the Messiah: for, should they see him work such a miracle as throwing himself down from the pinnacle of the temple without receiving any hurt, they would be led instantly to acknowledge his Divine mission; and the evil of this temptation may be explained, as seeking to secure the success of his mission by other means than those which, as the Messiah, he had received from the Father. Compare Joh 14:31. The third temptation was a subtle attempt to induce Christ to acknowledge Satan as an ally, in the establishment of his kingdom." E. M. B.
The above is the substance of the ingenious theory of my correspondent, which may be considered as a third mode of interpretation, partaking equally of the allegoric and literal. I still, however, think, that the nearer we keep to the letter in all such difficult cases, the more tenable is our ground, especially where the subject itself does not obviously require the allegorical mode of interpretation. Among many things worthy of remark in the preceding theory the following deserves most attention: That Satan is ever ready to tempt the governors and ministers of the Christian Church to suppose that worldly means, human policy, secular interest and influence, are all essentially necessary for the support and extension of that kingdom which is not of this world! Such persons can never long preserve hallowed hands: they bring the world into the Church; endeavor to sanctify the bad means they use, by the good end they aim at; and often, in the prosecution of their object, by means which are not of God's devising, are driven into straits and difficulties, and to extricate themselves, tell lies for God's sake. This human policy is from beneath - God will neither sanction nor bless it. It has been the bane of true religion in all ages of the world; and, in every country where the cause of Christianity has been established, such schemers and plotters in the Church of God are as dangerous to its interests as a plague is to the health of society. The governors and ministers of the Christian Church should keep themselves pure, and ever do God's work in his own way. If the slothful servant should be cast out of the vineyard, he that corrupts the good seed of the Divine field, or sows tares among the wheat, should be considered as an enemy to righteousness, and be expelled from the sacred pale as one who closes in with the temptation - "All these things (the kingdoms of the world, and the glory of them) will I give unto Thee, if thou wilt fall down and worship Me." However necessary the Church may be to the state, and the state to the Church, as some people argue, yet the latter is never in so much danger as when the former smiles upon it.
Albert Barnes: Notes on the Bible - 1834
4:25: From Decapolis - Decapolis was the name of a region of country in the bounds of the half-tribe of Manasseh, mainly on the east of Jordan. It was so called because it included 10 cities - the meaning of the word Decapolis in Greek. Geographers generally agree that Scythopolis was the chief of these cities, and was the only one of them west of the Jordan; that Hippo (Hippos), Gadara, Dion (or Dios), Pelea (or Pella), Gerasa (or Gergesa), Philadelphia, and Raphana (or Raphanae), were seven of the remaining nine, and the other two were either Kanatha and Capitolias, or Damascus and Otopos. These cities were inhabited chiefly by foreigners (Greeks) in the days of our Saviour, and not by Jews. Hence, the keeping of swine by the Gergesenes Mat 8:30-33, which was forbidden by the Jewish law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:25: followed: Mat 5:1, Mat 8:1, Mat 12:15, Mat 19:2; Mar 3:7, Mar 6:2; Luk 6:17, Luk 6:19
Decapolis: Mar 5:20, Mar 7:31
John Gill
4:25 And there followed him great multitudes of people,.... Some on one account, and some on another; some out of good will, others out of ill will; some for the healing of their bodies, others for the good of their souls; some to see his miracles, others to hear his doctrine; and what with one and another, the concourse of people that followed him was greater than that which followed John. The Greek word for "multitude" is adopted into the Talmudic language, and is often used by the doctors; who have a tradition to this purpose, that , "there is no multitude less than sixty myriads" (o); but we are not to imagine, that when here, and elsewhere, a multitude is said to follow, or attend on Christ, that he had such a number of people after him as this; only that the number was very large. The places from whence they came are particularly mentioned, as "from Galilee"; where he had called his disciples, had been preaching the Gospel, and healing all manner of diseases; and therefore it is not to be wondered at that he should have a large number of followers from hence. This country was divided into (p) three parts:
"There was upper Galilee, and nether Galilee, and the valley from Capharhananiah and upwards: all that part which did not bring forth sycamine trees was upper Galilee, and from Capharhananiah downwards: all that part which did bring forth sycamine trees was nether Galilee; and the coast of Tiberias was the valley.''
Frequent mention is made in the Talmudic (q) writings of upper Galilee, as distinct from the other.
And from Decapolis; a tract of land so called, from the "ten cities" that were in it; and which, according to Pliny (r) were these following; Damascus, Opoton, Philadelphia, Raphana, Scythopolis, Gadara, Hippondion, Pella, Galasa, and Canatha; see Mk 5:20 "And from Jerusalem"; the metropolis of the whole land; for his fame had reached that great city, and there were some there, curious and desirous to see him, and hear him; though he was got into those distant and obscure parts.
And from Judea; from the other parts of it:
and from beyond Jordan; which was a distinct country of itself, known by the name of Peraea; so called, perhaps, from the word here translated, "from beyond". It is to be observed, that here are three countries distinctly mentioned, Galilee, Judea, and "beyond Jordan"; which was the division of the land of Israel; of these three lands the Talmudists often speak.
"It is a tradition of the Rabbins (s), that in three countries they intercalate the year; Judea, and beyond Jordan, and Galilee.''
Again (t),
"There are three lands, that are obliged to the removing of fruits; Judea, and beyond Jordan, and Galilee.''
Once more (u),
"There are three countries for celebration of marriages, Judea, and "beyond Jordan", and Galilee.''
The account which (w) Maimonides gives of these three countries is this;
"The land of Judea, all of it, the mountain, the plain, and the valley, are one country beyond Jordan, all of it, the plain of Lydda, and the mountain of the plain of Lydda, and from Betheron to the sea, are one country: Galilee, all of it, the upper and nether, and the coast of Tiberias, are one country.''
The country beyond Jordan was not so much esteemed as what was properly the land of Canaan, or Israel; for the Jews (x) say,
"the land of Israel is holier than all lands; because they bring out of it the sheaf, the first fruits, and the showbread, which they do not bring from other lands: the land of Canaan is holier than beyond Jordan; the land of Canaan is fit to be the habitation of the Shekinah; beyond Jordan is not.''
This, they say (y), was not the land flowing with milk and honey.
(o) T. Bab. Beracot, fol. 58. 1. (p) Misn, Sheviith. c. 9. sect. 2. (q) T. Bab. Bava Kama, fol. 80. 1. Cetubot, fol. 67. 2. & Succa, fol. 27. 2. & 28. 1. Zohar in Gen. fol. 129. 3. (r) Nat. Hist. l. 5. c. 18. (s) T. Bab. Sanhedrim, fol. 11. 2. (t) Misn. Sheviith. c. 9. sect. 2. (u) Misn. Cetubot, c. 13. sect. 10. (w) Hilch. Shemittah, c. 7. sect. 9. (x) Bemidbar Rabba, sect. 7. fol. 188. 3. Maimon. Beth Habechira, c. 7. sect. 12. (y) Misn. Biccurim, c. 1. sect. 10.
John Wesley
4:25 Decapolis - A tract of land on the east side of the sea of Galilee, in which were ten cities near each other.
Robert Jamieson, A. R. Fausset and David Brown
4:25 And there followed him great multitudes of people from Galilee, and from Decapolis--a region lying to the east of the Jordan, so called as containing ten cities, founded and chiefly inhabited by Greek settlers.
and from Jerusalem, and from beyond Jordan--meaning from Perea. Thus not only was all Palestine upheaved, but all the adjacent regions. But the more immediate object for which this is here mentioned is, to give the reader some idea both of the vast concourse and of the varied complexion of eager attendants upon the great Preacher, to whom the astonishing discourse of the next three chapters was addressed. On the importance which our Lord Himself attached to this first preaching circuit, and the preparation which He made for it, see on Mk 1:35-39.
SERMON ON THE MOUNT.
That this is the same Discourse as that in Luke 6:17-49--only reported more fully by Matthew, and less fully, as well as with considerable variation, by Luke--is the opinion of many very able critics (of the Greek commentators; of CALVIN, GROTIUS, MALDONATUS--Who stands almost alone among Romish commentators; and of most moderns, as THOLUCK, MEYER, DE WETTE, TISCHENDORF, STIER, WIESELER, ROBINSON). The prevailing opinion of these critics is that Luke's is the original form of the discourse, to which Matthew has added a number of sayings, uttered on other occasions, in order to give at one view the great outlines of our Lord's ethical teaching. But that they are two distinct discourses--the one delivered about the close of His first missionary tour, and the other after a second such tour and the solemn choice of the Twelve--is the judgment of others who have given much attention to such matters (of most Romish commentators, including ERASMUS; and among the moderns, of LANGE, GRESWELL, BIRKS, WEBSTER and WILKINSON. The question is left undecided by ALFORD). AUGUSTINE'S opinion--that they were both delivered on one occasion, Matthew's on the mountain, and to the disciples; Luke's in the plain, and to the promiscuous multitude--is so clumsy and artificial as hardly to deserve notice. To us the weight of argument appears to lie with those who think them two separate discourses. It seems hard to conceive that Matthew should have put this discourse before his own calling, if it was not uttered till long after, and was spoken in his own hearing as one of the newly chosen Twelve. Add to this, that Matthew introduces his discourse amidst very definite markings of time, which fix it to our Lord's first preaching tour; while that of Luke, which is expressly said to have been delivered immediately after the choice of the Twelve, could not have been spoken till long after the time noted by Matthew. It is hard, too, to see how either discourse can well be regarded as the expansion or contraction of the other. And as it is beyond dispute that our Lord repeated some of His weightier sayings in different forms, and with varied applications, it ought not to surprise us that, after the lapse of perhaps a year--when, having spent a whole night on the hill in prayer to God, and set the Twelve apart, He found Himself surrounded by crowds of people, few of whom probably had heard the Sermon on the Mount, and fewer still remembered much of it--He should go over its principal points again, with just as much sameness as to show their enduring gravity, but at the same time with that difference which shows His exhaustless fertility as the great Prophet of the Church.